This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
11-1916-12-09 Biblical Resonance Analysis
Volume 11 — December 9, 1916 “Jesus wants to find Himself and what He did in the soul. With this intention the soul must do the Hours of the Passion and every action.”
STAGE ONE — INDEPENDENT BIBLICAL IDENTIFICATION
Jesus Scourging While Weeping: Simultaneous Justice and Mercy
“He does not want to hear about placating Himself, because creatures force Him, and snatch more scourges from Him. But while He scourges, He cries over the lot of man.”
Hosea 11:8–9 — “How can I give you up, Ephraim? … My heart is turned within me, my compassion is aroused. I will not execute the fierceness of my anger.” The governing OT anchor for the simultaneous-scourging-and-weeping structure: divine chastisement and divine anguish are not sequential but fully co-present, justice and mercy operative in the same moment from within the same heart. Direct doctrinal parallel
Luke 19:41–44 — “When he came near, he saw the city and wept over it, saying, “If you, even you, had known today the things which belong to your peace! But now, they are hidden from your eyes. For the days will come on you when your enemies will throw up a barricade against you, surround you, hem you in on every side, and will dash you and your children within you to the ground. They will not leave in you one stone on another, because you didn’t know the time of your visitation.” Jesus weeping over Jerusalem while pronouncing its destruction is the precise NT structural parallel: the one who announces and enacts the judgment weeps over those who have made it necessary. Direct doctrinal parallel
Lamentations 3:33 — “For he does not afflict willingly, nor grieve the children of men.” The divine chastisement as contrary to God’s own deepest desire — he scourges and simultaneously grieves, the two inseparable in the same act. Direct doctrinal parallel
Jeremiah 9:1 — “Oh that my head were waters, and my eyes a spring of tears, that I might weep day and night for the slain of the daughter of my people!” Jeremiah as the prophetic type of the weeping God — the prophet who pronounces judgment and weeps over it simultaneously becomes the figure of Christ doing the same. Typological
Jesus Hiding in Luisa’s Heart: Compassion-Refuge Hiddenness
“He hides deep inside my heart, almost not to see what man suffers.”
Isaiah 54:8 — “In overflowing wrath I hid my face from you for a moment, but with everlasting loving kindness I will have mercy on you,” says the LORD your Redeemer.” The divine hiddenness associated with the moment of judgment, motivated by the tension between just anger and everlasting love — the structural ground of this entry’s hiddenness-during-chastisement. Direct doctrinal parallel
Hosea 5:15 — “I will go and return to my place, until they acknowledge their offense, and seek my face. In their affliction they will seek me earnestly.” The prophetic articulation of divine withdrawal at the moment of judgment as a purposive movement toward interiority — the pattern from which this entry’s hiding-in-the-heart draws. Direct doctrinal parallel
Psalm 139:7–8 — “Where could I go from your Spirit? Or where could I flee from your presence? If I ascend up into heaven, you are there. If I make my bed in Sheol, behold, you are there!” The divine omnipresence finds one point of refuge from the unbearable sight — the heart of the soul who loves him. Not omnipresence overcome but omnipresence choosing its resting place. Affective/meditative
”Make My Pains, My Prayers and All of Myself Your Own”: AJD-1 Direct Formulation
“I want you to make my pains, my prayers and all of Myself your own, in such a way that I may find in you another Me.”
Galatians 2:20 — “I have been crucified with Christ, and it is no longer I who live, but Christ lives in me. That life which I now live in the flesh, I live by faith in the Son of God, who loved me and gave himself up for me.” The Pauline formula for the total identification the entry demands: making Christ’s own identity, sufferings, and prayers genuinely one’s own until there is no separable residue. Direct doctrinal parallel
Philippians 3:10 — “that I may know him and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death,” The apostolic aspiration to make Christ’s entire existence — suffering, prayer, death — one’s own is precisely what the imperative “make my pains, my prayers and all of Myself your own” mandates. Direct doctrinal parallel
Colossians 1:24 — “Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body’s sake, which is the assembly,” Paul’s participation in Christ’s sufferings as properly making them his own — the scriptural precedent within which the entry’s demand operates and toward which it directs. Direct doctrinal parallel
John 14:12 — “Most certainly I tell you, he who believes in me, the works that I do, he will do also; and he will do greater works than these, because I am going to my Father.” The disciples doing Christ’s very works is what “another Me” structurally names: not imitation but genuine replication of the same works through the same power. Direct doctrinal parallel
2 Corinthians 5:21 — “For him who knew no sin he made to be sin on our behalf, so that in him we might become the righteousness of God.” The exchange-logic underlying the “make my own” instruction: Christ took what was ours so that we might take what is his — the entry’s demand applies this exchange to pains, prayers, and his entire existence. Christological/Trinitarian
”That Which the Father Found in Me — I Want to Find in These Souls”: The Paternal-Satisfaction Register
“That which the Father found in Me – glory, delight, love, satisfactions whole and perfect, and for the good of all – I want to find in these souls, like as many other Jesuses that match Me.”
Matthew 3:17 — “Behold, a voice out of the heavens said, “This is my beloved Son, with whom I am well pleased.” The Father’s declaration of complete satisfaction in Christ at the baptism names the standard the DW souls must replicate: “like as many other Jesuses that match Me” means the Father finding in them the same glory, delight, love, and satisfaction he finds in his Son. Direct doctrinal parallel
Matthew 17:5 — “While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, “This is my beloved Son, in whom I am well pleased. Listen to him.” The transfiguration-declaration repeating the same paternal satisfaction in its fullest radiance — the Father’s delight in Christ as the template to be replicated in the DW souls. Direct doctrinal parallel
John 17:22–23 — “The glory which you have given me, I have given to them, that they may be one, even as we are one, I in them, and you in me, that they may be perfected into one, that the world may know that you sent me and loved them, even as you loved me.” The Father extending to the disciples the same love with which he loves the Son — finding in them what he finds in him — is the precise relational logic of this entry’s formulation. Direct doctrinal parallel
1 John 4:17 — “In this, love has been made perfect among us, that we may have boldness in the day of judgment, because as he is, even so we are in this world.” The “as he is so are we” formula is the NT’s most compressed statement of what “other Jesuses that match Me” names — the precise correspondence the entry requires. Direct doctrinal parallel
Hebrews 10:5–7 — “when he comes into the world, he says, … a body for me. … written of me) to do your will, O God.’” The Father’s satisfaction in Christ was specifically the total submission of Christ’s will to his own — the DW souls, making Christ’s own and living in his Will, replicate this precisely and thereby provide the Father the same satisfaction. Direct doctrinal parallel
Ephesians 1:4–6 — “he chose us in him before the foundation of the world, … to the praise of the glory of his grace, by which he freely gave us favor in the Beloved.” The election of souls in Christ for the praise of the Father’s glory names the doctrinal architecture of the entry: the DW souls are chosen to be the space in which the Father finds the same satisfaction he finds in his Son. Direct doctrinal parallel
Isaiah 53:10–11 — “it pleased the LORD to bruise him. … he will see his offspring. … and the LORD’s pleasure will prosper in his hand. After the suffering of his soul, he will see the light and be satisfied.” The Father’s satisfaction emerging from the Son’s passion-work as the salvific act whose satisfaction the DW souls are to continue and extend. Typological
Conditional Chastisement Ultimatum: CEA-1 at Its Starkest
“If I do not find my satisfactions – ah, it is over for the world! The scourges will pour down in torrents.”
Ezekiel 22:30–31 — “I sought for a man among them who would build up the wall and stand in the gap before me for the land, that I would not destroy it; but I found no one. Therefore I have poured out my indignation on them. I have consumed them with the fire of my wrath. I have brought their own way on their heads,” says the Lord GOD.” The precise structural logic of the conditional ultimatum: the absence of those who “match Me” and stand in the breach is the direct cause of the pouring-out. Direct doctrinal parallel
Matthew 23:37–38 (translation pending) — “O Jerusalem, Jerusalem… How often would I have gathered your children together… and you were not willing! See, your house is left to you desolate.” The divine lament followed by announced desolation — the structural pattern of the entry’s ultimatum: the failure to receive and become what Christ offers leads directly to the consequence. Direct doctrinal parallel
Amos 4:6–12 (paraphrase) — The escalating chastisement-series (“yet you did not return to me”) where each insufficient response requires heavier judgment — the entry’s ultimatum-logic in its most systematic OT form. The “scourges pouring in torrents” is the point of escalation where Amos’s incremental structure reaches its maximum. Direct doctrinal parallel
Revelation 16:1 — “I heard a loud voice out of the temple, saying to the seven angels, “Go and pour out the seven bowls of the wrath of God on the earth!” The eschatological bowl-pours as the typological ground of “scourges will pour down in torrents” — the language of the ultimatum echoes Revelation’s judgment-imagery. Typological
Each Hour, Each Action — Liturgical Totality
“These intentions you must repeat in each Hour of the Passion that you do, in each action – in everything.”
1 Corinthians 10:31 — “Whether therefore you eat or drink, or whatever you do, do all to the glory of God.” The Pauline totality of sanctification: every act ordered to the divine glory. The entry extends this totality to include specifically the intentions of Christ’s own pains, prayers, and identity. Direct doctrinal parallel
Colossians 3:17 — “Whatever you do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through him.” Every act performed in/as Christ — the liturgical totality of the Hours extended into every act of existence. Direct doctrinal parallel
1 Thessalonians 5:17 — “Pray without ceasing.” The apostolic call to uninterrupted prayer structurally achieved by what the Hours-intention-in-every-action accomplishes: prayer is not a separate act but the interior quality of all acts. Direct doctrinal parallel
Romans 12:1 — “Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.” The entire bodily existence as liturgy — the theological ground of extending the Hours-intentions to every action: the Hours are not merely temporal slots but the form into which all existence is to be poured. Direct doctrinal parallel
STAGE TWO — COMPARISON WITH HOGAN’S COMMENTARY
CORRESPONDENCES
John 14:12 — both streams independently identify this for the “other Jesuses / same works” register. Load-bearing anchor for the AJD-1 formulation.
Amos 4 / CEA-1 pattern — Hogan references the escalating chastisement logic and the Revelation bowl-pours in the same movement Stage One identified.
DEVIATIONS
John 15:7 (Hogan) vs. John 17:22–23 / 1 John 4:17 (Stage One): Hogan cites John 15:7 (“If you abide in me, and my words abide in you, ask whatever you wish, and it will be done for you”) for the “like as many other Jesuses that match Me” formulation. Stage One identified John 17:22–23 (the Father extending the same love to the disciples as to the Son) and 1 John 4:17 (“as he is so also are we in this world”) as the more precise citations for paternal-satisfaction equivalence. Hogan’s angle is the fruit-bearing of those who abide; Stage One’s angle is the ontological correspondence to Christ before the Father’s gaze. The two angles are complementary: John 15:7 addresses the operative condition of doing Christ’s works; Stage One’s passages address the standing the DW soul holds before the Father in doing them.
ADDITIONS — MINE
- Hosea 11:8–9 — governing OT anchor for simultaneous-scourging-and-weeping structure
- Luke 19:41–44 — Jesus weeping over Jerusalem while announcing its destruction as the precise structural NT parallel
- Lamentations 3:33 — divine chastisement as contrary to God’s own deepest desire
- Jeremiah 9:1 — prophetic weeping as type of the weeping God
- Isaiah 54:8 — divine hiddenness associated with the moment of judgment
- Hosea 5:15 — divine withdrawal to interiority at the moment of judgment
- Psalm 139:7–8 — omnipresence choosing its resting place in the loving soul’s heart
- Philippians 3:10 — apostolic aspiration to share all of Christ’s existence
- 2 Corinthians 5:21 — exchange-logic underlying the “make my own” instruction
- Matthew 3:17 / 17:5 — Father’s declaration of complete satisfaction in Christ as the template
- John 17:22–23 — Father extending same love to disciples as to Son
- 1 John 4:17 — “as he is so also are we” as the precise NT formula for “other Jesuses that match Me”
- Hebrews 10:5–7 — Father’s satisfaction specifically in Christ’s total will-submission
- Ephesians 1:4–6 — election of souls in Christ for the praise of the Father’s glory
- Isaiah 53:10–11 — Father’s satisfaction emerging from the Son’s passion-work
- Ezekiel 22:30–31 — seeking the wall-builder; finding none; therefore pouring out
- Matthew 23:37–38 — divine lament followed by announced desolation
- Revelation 16:1 — eschatological bowl-pours as typological ground of “torrents”
- 1 Corinthians 10:31 — everything done to the glory of God
- Colossians 3:17 — everything done in the name of Christ
- 1 Thessalonians 5:17 — pray without ceasing
- Romans 12:1 — the entire bodily existence as living sacrifice
ADDITIONS — HERS
SUW-1 — inseparability fully operative: Hogan explicitly states, “Don’t forget that Jesus is speaking to her with the two of them literally inseparable. So if two things are inseparable, what happens to one happens to the other. So her worrying is worrying him. Her pains are increasing his pains.” Hogan confirms the inseparability as structurally active at this point in the volume: the two-way causal dependence (her worry increasing his pain) is the inseparability principle made operationally visible. This is the closest Hogan has come in this volume to deploying the formal “inseparable Luisa” designation, though the diary text itself still does not use the title.
CEA-1 — three-wave Revelation identification: Hogan reaffirms the WWI/WWII/WWIII pattern, now explicitly linking it to Revelation’s three major waves of chastisement: “it’s only the beginning… when you go to the book of Revelation, there are three major waves of chastisement, and it seems to me that it’s the three world wars.” This aligns the CEA-1 historical arc formally with the Revelation 6–19 seal/trumpet/bowl sequence.
VIP candidate #27: Hogan opens her commentary with “this is a very important message” — elevated language consistent with but not identical to her standard “#vip” designation. Logged as VIP candidate pending stronger confirmation.
STAGE TWO SYNTHESIS
The entry operates from two interlocking traditions. The CEA-1 arc (Ezekiel 22:30–31; Amos 4:6–12; Matthew 23:37–38) structures the conditional ultimatum framing: the entry opens and closes with chastisement logic, making the doctrinal center a response to eschatological emergency. The AJD-1 tradition (Galatians 2:20; John 14:12; 1 John 4:17; Matthew 3:17) carries the central doctrinal weight: what “other Jesuses that match Me” names is nothing less than the Father finding in the DW souls precisely what he finds in his Son. The paternal-satisfaction movement — the Father’s “well pleased” of Matthew 3:17 extended to the DW souls through their identification with Christ — is the entry’s most theologically significant formulation and gives AJD-1 its deepest Trinitarian grounding since the October 2, 1916 Trinitarian-reparatory register. The load-bearing correspondences are Ezekiel 22:30–31 (seeking and not finding those who stand in the breach as the cause of judgment), Matthew 3:17 (the Father’s satisfaction in Christ as the template to be replicated), and Galatians 2:20 (making Christ’s own as the operational principle).
Cross-Entry Synthesis
Volume 11 — December 9, 1916 “Jesus wants to find Himself and what He did in the soul. With this intention the soul must do the Hours of the Passion and every action.”
Jesus Scourging While Weeping
Both streams converge on the simultaneous structure of justice and mercy as the entry’s emotional and theological opening. Hosea 11:8–9 is the governing OT anchor: divine chastisement and divine anguish are not sequential movements but fully co-present realities, mercy and justice active simultaneously in the same moment from within the same heart. The NT structural parallel is Luke 19:41–44 — Jesus weeping over Jerusalem while announcing its destruction — which places the simultaneous-weeping-and-scourging pattern at the center of Christ’s own historical presence before judgment. Lamentations 3:33 adds the theological precision that the chastisement is against God’s own deepest desire: he scourges and grieves the scourging, the two inseparable. Hogan’s pastoral exegesis unpacks the logic without additional Scripture — the scourging is correction the system requires; the weeping is the revelation that this is not the relationship God intended or desires.
Jesus Hiding in Luisa’s Heart: Compassion-Refuge Hiddenness
The hiding-in-the-heart movement introduces a PHD-1 register formally distinct from all prior candidates. Earlier registered registers include hiddenness ordered to: soul-formation (multiple registers), divine rest (Register 20, March 2, 1916), scourge-winding / chastisement-accumulation (Register 21 candidate, October 30), and reparatory-violence-pressure (Register 22 candidate, November 30). This entry introduces a different motivational structure: Jesus hides in the loving soul’s heart specifically to avoid seeing what his own justice is inflicting on those he loves. The hiding is neither ordered inward to the soul nor outward to accumulate judgment, but is a compassion-refuge movement — the divine love seeking shelter from the sight of the suffering it must itself produce.
Isaiah 54:8 and Hosea 5:15 supply the prophetic ground (hiddenness associated with the moment of judgment), while Psalm 139:7–8 provides the theological paradox: omnipresence does not mean undifferentiated presence everywhere equally; the divine omnipresence chooses the loving soul’s heart as its resting place at the moment when the rest of creation is subject to judgment. Hogan makes the universalizing move explicit: this hiding is available to “anyone who lives in the divine will” — what Luisa experiences is the structural availability opened by DW living, not an exceptional personal grace.
”Make My Pains, My Prayers and All of Myself Your Own”: AJD-1 — Paternal-Satisfaction Register
The entry’s doctrinal center is the most explicit AJD-1 formulation in the corpus to this point: “I want to find in these souls, like as many other Jesuses that match Me.” Both streams identify John 14:12 as the operative warrant for doing Christ’s own works. Stage One extends the identification to Matthew 3:17 and 1 John 4:17, which give the formulation its deepest Trinitarian dimension. The paternal-satisfaction register is formally distinct from all prior AJD-1 registers: what Christ wants is not merely that the soul becomes operationally Christ-like (co-Voice), structurally identical in movement (engine-replication), or positioned as co-guardian (co-sentry), but that the Father, looking at the DW souls, find in them precisely what he finds in his Son — “glory, delight, love, satisfactions whole and perfect, and for the good of all.” The standard is set by Matthew 3:17: the same “well pleased” declaration the Father makes at the baptism is the target.
Hebrews 10:5–7 identifies what constituted the Father’s satisfaction in Christ specifically: total will-submission (“I have come to do your will, O God”). The DW souls, living in Christ’s Will and making his own, replicate precisely this. Galatians 2:20 and Philippians 3:10 carry the operational dimension — making Christ’s pains, prayers, and entire existence genuinely one’s own rather than imitating them from outside. Ephesians 1:4–6 supplies the eternal ground: the election of souls in Christ for the praise of the Father’s glory names the purpose for which this identification exists.
Hogan’s contribution is the practical hermeneutical key: “associate, follow, and repeat” — the three-verb formula that names how the soul moves from hearing the instruction to implementing it in each Hour and each action.
Conditional Ultimatum and Eschatological Context
Both streams converge on Ezekiel 22:30–31 as the most structurally precise OT precedent: God seeking those who will stand in the breach and finding none is the direct cause of the poured-out judgment. The entry’s conditional ultimatum is not a threat about what God might do but a disclosure of how the mechanism works: the absence of “other Jesuses that match Me” is itself the structural condition of the chastisement’s unrestricted outpouring. The breach-standing of the DW souls is not supplementary to divine mercy but is the operative instrument through which the mercy functions.
Hogan’s addition of the Revelation three-wave identification formally aligns the CEA-1 arc with Revelation’s judgment-sequence: WWI / WWII / WWIII as three escalating bowls of wrath, with the “only the beginning” of December 1916 positioning the current moment at the first wave’s midpoint. Amos 4:6–12’s escalation pattern and Matthew 23:37–38’s lament-followed-by-desolation confirm that the ultimatum logic is neither new nor exceptional but the consistent biblical logic of divine-human relationship across the whole canon.
Each Hour, Each Action: Liturgical Totality
The extension of the Hours’ intentions to every action is carried by the Pauline totality-texts (1 Corinthians 10:31; Colossians 3:17; 1 Thessalonians 5:17; Romans 12:1) without significant divergence between streams. Hogan addresses this operationally rather than scripturally — the “associate, follow, repeat” methodology applied to every act. The theological significance is the identification of every act of the DW soul’s existence as a continuation of the Hours of the Passion: the Hours are not a prayer form but the interior configuration of all existence, so that every mundane act carries within it the intentions of Christ’s own pains, prayers, and identity. Romans 12:1’s “living sacrifice” is the most architecturally precise citation: the body presented as living sacrifice in perpetual spiritual worship is the ontological description of what the Hours-in-every-action achieves.
Synthesis Conclusion
The dominant biblical imagination of the entry is simultaneously eschatological and Trinitarian. The eschatological dimension (Ezekiel 22:30–31; Amos 4; Revelation 16) frames the urgency: this is a conditional ultimatum issued from within a historical moment of escalating judgment, with the CEA-1 arc now explicitly aligned with Revelation’s three-wave structure. The Trinitarian dimension (Matthew 3:17; John 17:22–23; 1 John 4:17; Hebrews 10:5–7) carries the doctrinal weight: the goal is that the Father find in the DW souls precisely what he finds in his Son. The three most theologically significant findings of the combined analysis are: (1) the paternal-satisfaction register as the deepest AJD-1 formulation in the corpus — Christ explicitly naming “other Jesuses that match Me” with the Father’s “well pleased” of Matthew 3:17 as the standard, giving AJD-1 its most complete Trinitarian grounding; (2) the compassion-refuge PHD-1 register as a structurally unique form of hiddenness — Jesus hiding from the sight of the suffering his own justice inflicts, with the loving soul’s heart as the one refuge available to divine omnipresence; (3) Ezekiel 22:30–31 as the load-bearing structural ground of the conditional ultimatum — the absence of those who stand in the breach is not merely the occasion of judgment but its direct operative cause, making the DW apostolate structurally necessary to the divine economy of mercy.
Observation Notes
See this note in volume context →
11-1916-12-09
PHD-1 — compassion-refuge hiddenness register candidate: “He hides deep inside my heart, almost not to see what man suffers.” Formally distinct PHD-1 mechanism: the divine hiding in the loving soul’s heart motivated by compassion — the desire to avoid the sight of the suffering that his own justice is inflicting. Prior candidates are ordered either outward (scourge-winding, Register 21 candidate, October 30; reparatory-violence, Register 22 candidate, November 30) or inward to divine rest (Register 20, March 2). This register is neither: it is a compassion-refuge movement, the divine love seeking shelter from the unbearable sight of what it must permit. To be designated Register 23 candidate (pending sequential resolution of prior candidates and the May 18, 1915 justice-preservation candidate). Hogan universalizes: the hiding is available to “anyone who lives in the divine will,” not only Luisa. Governing anchors: Isaiah 54:8; Hosea 5:15; Psalm 139:7–8; Hosea 11:8–9.
AJD-1 — paternal-satisfaction register: “That which the Father found in Me — glory, delight, love, satisfactions whole and perfect, and for the good of all — I want to find in these souls, like as many other Jesuses that match Me.” Formally distinct AJD-1 register: not the soul doing Christ’s works (co-Voice), replicating his structural movement (engine-replication), or standing as co-guardian (co-sentry), but the Father’s gaze of complete satisfaction being extended to the DW souls through their identification with Christ — the “well pleased” of Matthew 3:17 / 17:5 as the explicit standard and template. The deepest Trinitarian AJD-1 grounding in the corpus. Governing anchors: Matthew 3:17; Matthew 17:5; John 17:22–23; 1 John 4:17; Hebrews 10:5–7; Ephesians 1:4–6; Galatians 2:20.
SUW-1 — inseparability fully operative (Hogan confirmation): Hogan explicitly states: “don’t forget that Jesus is speaking to her with the two of them literally inseparable. So if two things are inseparable, what happens to one happens to the other. So her worrying is worrying him. Her pains are increasing his pains.” The two-way causal dependence is the inseparability principle made operationally visible. Hogan’s “literally inseparable” is the closest FHC deployment to the formal “inseparable Luisa” title yet in this volume. The diary text itself does not use the title; the
CEA-1 — Revelation three-wave alignment: Hogan explicitly links the WWI/WWII/WWIII pattern to Revelation’s three major waves of chastisement: “when you go to the book of Revelation, there are three major waves of chastisement, and it seems to me that it’s the three world wars.” The CEA-1 historical arc is now formally aligned with the Revelation seal/trumpet/bowl sequence. Governing anchors: Revelation 16:1; Amos 4:6–12; Ezekiel 22:30–31.
VIP candidate #27: Hogan opens commentary with “this is a very important message” — elevated language consistent with but not identical to her standard “#vip” designation. Logged as candidate pending stronger confirmation.