This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
20-1927-01-06 Biblical Resonance Analysis
Volume 20 — January 6, 1927 “The soul who lives in the Divine Will is always equal to herself. The order of Providence in the Incarnation and in the manifestations of the Holy Magi.”
STAGE ONE — INDEPENDENT BIBLICAL IDENTIFICATION
Completely Covered with Jesus: Dissolved and No Longer Recognizable in Oneself
“clasping me so tightly to Himself, that I remained completely covered with Jesus…I am not content if I do not see you completely covered with Me, and so dissolved in Me, as to no longer be able to recognize yourself in you, but only Me in you.”
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.” Jesus’s own formulation in the entry is a direct restatement of Paul’s: “no longer be able to recognize yourself in you, but only Me in you” is the precise experiential content of “no longer I who live, but Christ.” Direct doctrinal parallel
Colossians 3:3 — “For you died, and your life is hidden with Christ in God.” The soul completely covered with Jesus and dissolved in him is the soul whose life is hidden with Christ — the covering conceals the old self so that only the divine life shows. Direct doctrinal parallel
1 Corinthians 6:17 — “But he who is joined to the Lord is one spirit.” The dissolving of the self in Jesus is not the annihilation of the person but the completion of the union described here: one spirit, so that the boundary between self and Christ is no longer discernible. Direct doctrinal parallel
Song of Songs 8:6 — “Set me as a seal on your heart, as a seal on your arm; for love is strong as death. Jealousy is as cruel as Sheol. Its flashes are flashes of fire, a very flame of the LORD.” The tight embrace that leaves no gap, the seal pressed into the heart — the image of being “completely covered” is the loving seal of Song of Songs enacted. Affective/meditative
The DW-Soul Always Equal to Herself: Acts as Light Diffusing in All Directions
“one who lives in the Divine Will is always equal to herself. Her acts are symbolized by light…as the act of the creature enters my Will, it embraces the past, the present and the future…it takes everyone within the circumference of its unending light…she alone can say: ‘I am similar to the One who created me – whatever He does, I do. One is the light that invests us, one is the strength, one is the Will.‘”
Matthew 5:14–15 — “You are the light of the world. A city located on a hill can’t be hidden. Neither do you light a lamp and put it under a measuring basket, but on a stand; and it shines to all who are in the house.” Light’s constitutive character is equal diffusion — it gives to all in the house without discrimination of direction. The DW-soul’s acts, symbolized by light, cannot be restricted or directed to some and withheld from others; they expand equally in every direction. Direct doctrinal parallel
Wisdom 7:26–27 — “For she is a reflection of everlasting light, an unspotted mirror of the working of God, and an image of his goodness. Although she is one, she has power to do all things. Remaining in herself, she renews all things. From generation to generation passing into holy souls, she makes friends of God and prophets.” The light-character of Wisdom is precisely this unlimited, equally-diffusing quality: remaining in itself, renewing all things simultaneously. The DW-soul’s equal diffusion to all times and all persons is the creaturely participation in Wisdom’s character. Direct doctrinal parallel
John 5:19 — “Jesus therefore answered them, “Most certainly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise.” “Whatever He does, I do” — the DW-soul’s imitation of God is analogous to the Son’s imitation of the Father, grounded in the same principle of willed conformity to the source of action. Christological/Trinitarian
Romans 8:29 — “For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers.” The DW-soul’s “I am similar to the One who created me” is the experiential arrival at the destination Paul names as predestination: full conformity to the image of the Son. Direct doctrinal parallel
Ephesians 1:9–11 — “making known to us the mystery of his will, according to his good pleasure which he purposed in him to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens and the things on the earth, in him. We were also assigned an inheritance in him, having been foreordained according to the purpose of him who does all things after the counsel of his will,” The DW-act’s embrace of “past, present and future” and all people within “the circumference of its unending light” is the creaturely participation in God’s eternal plan to unite all things in Christ. Direct doctrinal parallel
John 8:12 — “Again, therefore, Jesus spoke to them, saying, “I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life.” The light of life — the light that gives life, not merely illuminates — corresponds to every new DW-act bringing “one more Divine Life.” Direct doctrinal parallel
The Order of Divine Providence: Hidden Instruments for Accomplishment
“for the great portent of my Incarnation, I chose and used a Virgin, humble and poor…in the greatest works…We use people whose outward appearance attracts no attention from anyone, because dignities, scepters, riches, are always fumes which blind the soul”
1 Corinthians 1:27–28 — “but God chose the foolish things of the world that he might put to shame those who are wise. God chose the weak things of the world that he might put to shame the things that are strong. God chose the lowly things of the world, and the things that are despised, and the things that don’t exist, that he might bring to nothing the things that exist,” The constitutive principle of divine election: the great works are entrusted to those whose outward appearance attracts no attention — the foolish, weak, low, and despised. Direct doctrinal parallel
Luke 1:26–38 (paraphrase) — The Annunciation: the angel sent to a virgin in Nazareth, a town of no repute, to announce the Incarnation. Mary’s “let it be done to me according to your word” is the act of the one who had “no human will, who was more of Heaven than of earth.” Direct doctrinal parallel
Isaiah 66:2 — “For my hand has made all these things, and so all these things came to be,” says the LORD: “but I will look to this man, even to he who is poor and of a contrite spirit, and who trembles at my word.” The quality Jesus names in Mary — disposed to receive the great act of God — is precisely the quality Isaiah identifies as the one to whom God looks. Direct doctrinal parallel
Luke 1:52–53 — “He has put down princes from their thrones, and has exalted the lowly. He has filled the hungry with good things. He has sent the rich away empty.” The Magnificat’s reversal principle: “dignities, scepters, riches, are always fumes which blind the soul.” Mary’s own canticle names the same inversion the entry teaches. Direct doctrinal parallel
Matthew 11:25 — “At that time, Jesus answered, “I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants.” The hiding of the Incarnation’s accomplishment from the powerful and its entrusting to the humble is the consistent pattern of divine revelation — the same principle operating in the choice of Mary and Joseph. Direct doctrinal parallel
Public Instruments for Manifestation: The Magi’s Self-Mastery and Interior Emptiness
“in order to manifest to the peoples the coming of Myself, Word of the Father, upon earth, I wanted and used royal authorities, learned and erudite men…the star was seen by everyone, yet only three of them move, pay attention and follow it…these alone possessed a certain dominion over themselves, which formed a little empty space in their interior…they felt my call which echoed within their interior”
John 1:1, 14 — “In the beginning was the Word, and the Word was with God, and the Word was God. The Word became flesh and lived among us. We saw his glory, such glory as of the only born Son of the Father, full of grace and truth.” The Magi’s mission is to manifest “the coming of Myself, Word of the Father, upon earth” — John 1:14 is the doctrinal content of what they are the first to publicly proclaim. Direct doctrinal parallel
Isaiah 60:3 — “Nations will come to your light, and kings to the brightness of your rising.” The prophetic anticipation of the Magi: kings (royal authority, learned and erudite men) drawn to the brightness of the rising — the star being the external sign of the DW’s entrance into the world. Typological
Psalm 72:10–11 — “The kings of Tarshish and of the islands will bring tribute. The kings of Sheba and Seba shall offer gifts. Yes, all kings shall fall down before him. All nations shall serve him.” The typological anchor of the Magi’s worship and gift-giving; their prostration before the infant King fulfills the eschatological vision of universal royal homage. Typological
Psalm 131:1–2 — “A Song of Ascents. By David. LORD, my heart isn’t arrogant, nor my eyes lofty; nor do I concern myself with great matters, or things too wonderful for me. Surely I have stilled and quieted my soul, like a weaned child with his mother, like a weaned child is my soul within me.” The interior quiet that creates the empty space for the divine call to resound — the self-mastery of the Magi creates precisely the stilled and quieted soul that Psalm 131 describes. Affective/meditative
Hebrews 11:8 — “By faith Abraham, when he was called, obeyed to go out to the place which he was to receive for an inheritance. He went out, not knowing where he went.” The Magi “leaving for an unknown place” in faith, heedless of mockery and sacrifice, follows the Abrahamic structure of faithful departure toward an undisclosed destination. Typological
Philippians 3:7–8 — “However, I consider those things that were gain to me as a loss for Christ. Yes most certainly, and I count all things to be a loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ” The Magi counting their royal dignity and the cost of the journey as nothing — “heedless of sacrifices, of gossip, of mockeries” — is Paul’s exact register: everything is loss for the surpassing worth of knowing Christ. Direct doctrinal parallel
Matthew 13:44 — “Again, the Kingdom of Heaven is like treasure hidden in the field, which a man found and hid. In his joy, he goes and sells all that he has and buys that field.” The Magi “drunk with joy” following the star and heedless of all cost — the hidden treasure found generates the joy that makes all sacrifice invisible. Affective/meditative
The Revelation in the Hovel; the Magi as First Missionaries
“I revealed Myself, and I let my Divinity shine forth from my little Humanity, and they recognized Me as the King of kings…my Will made Itself known, and sent them again into their region, to let them be the messengers of my coming upon earth”
Revelation 19:16 — “He has on his garment and on his thigh a name written, “KING OF KINGS AND LORD OF LORDS.” The Magi’s recognition of the infant as “King of kings” is the first proclamation of the title that the final eschatological vision confirms — the Epiphany anticipates the Parousia. Typological
Hebrews 1:3 — “His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, who, when he had by himself purified us of our sins, sat down on the right hand of the Majesty on high,” “I let my Divinity shine forth from my little Humanity” — the Divinity shining through the human nature is the incarnate mode of the eternal radiance of the Father’s glory. Christological/Trinitarian
Isaiah 60:6 — “A multitude of camels will cover you, the dromedaries of Midian and Ephah. All from Sheba will come. They will bring gold and frankincense, and will proclaim the praises of the LORD.” The Magi’s gifts and mission to proclaim — the prophetic anticipation of their return as heralds. Typological
1 Peter 2:9 — “But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, that you may proclaim the excellence of him who called you out of darkness into his marvelous light.” The Magi sent back as “messengers of my coming” — the first instance of the royal-priestly mission of proclamation that 1 Peter will later name as the universal calling of those who have received the divine light. Direct doctrinal parallel
STAGE TWO — COMPARISON WITH HOGAN’S COMMENTARY
CORRESPONDENCES
Galatians 2:20 (for the completely-covered/dissolved passage; both streams identify this as the primary anchor); Romans 8:29 (for “whatever He does, I do” / conformity to the image; Hogan cites this explicitly); John 1:1–2, 14 (Word becoming flesh; both recognize this as the doctrinal ground of the Magi’s proclamation mission); Luke 17:21 and 1 Corinthians 3:16 (Jesus coming from within her interior; Hogan’s standard pair, consistent with all previous entries); Revelation 19 (King of kings / Magi’s recognition; Hogan cites Revelation 19 explicitly); Matthew 2:1–12 (the Magi narrative; both treat it as the direct textual anchor).
DEVIATIONS
For the “always equal to herself” / balance passage: Hogan explicitly reads this through the DAB-1 balance framework — “the person is balanced, that all the emotions are balanced, all the opinions are balanced, everything inside of you is balanced” — and connects it directly to the divine attribute balance: “just as you find incredible balance in the attributes of God, we have to eventually reach the point where mercy and justice will be balanced inside of us.” Stage One has not used the balance framing; it reads the “always equal” passage through the light-diffusion texts (Matthew 5:14–15; Wisdom 7:26–27; John 8:12). These are complementary: Hogan names the doctrine the entry expresses; Stage One identifies the scriptural ground for its specific imagery.
For the Mary-and-Joseph passage: Stage One supplies 1 Corinthians 1:27–28 (God’s election of the weak) and Isaiah 66:2 (the humble and contrite as God’s chosen vessel). Hogan focuses on the historical-pastoral implications (virginity of Joseph, royal lineage without royalty’s pomp) rather than adding scriptural citations for this section. No conflict; Stage One provides the absent scriptural grounding.
ADDITIONS — MINE
- Colossians 3:3 — “your life is hidden with Christ in God” / the covering conceals the old self so only the divine life is visible
- 1 Corinthians 6:17 — “joined to the Lord becomes one spirit with him” / the dissolution preserves but transforms the person
- Song of Songs 8:6 — the seal pressed to the heart / the tight embrace with no gap
- Matthew 5:14–15 — light diffusing equally to all in the house / light’s constitutive character as equal diffusion
- Wisdom 7:26–27 — light-character of Wisdom / remaining in itself while renewing all things simultaneously
- John 5:19 — Son does what he sees the Father doing / “whatever He does, I do” as Christological conformity
- Ephesians 1:9–11 — plan to unite all things / DW-act’s embrace of past, present, future
- John 8:12 — “I am the light of the world / light of life”
- 1 Corinthians 1:27–28 — God choosing the weak and foolish / the constitutive principle of divine election
- Isaiah 66:2 — to the humble and contrite God looks / Mary’s quality named prophetically
- Luke 1:52–53 — Magnificat / “dignities, scepters, riches are always fumes which blind the soul”
- Matthew 11:25 — hidden from the wise, revealed to little children
- Isaiah 60:3 — nations and kings drawn to the rising light / prophetic anticipation of the Magi
- Psalm 72:10–11 — kings of Sheba bringing gifts / falling down before the king / typological anchor of the Magi
- Psalm 131:1–2 — calmed and quieted soul / the stilled interior as the empty space for the divine call
- Hebrews 11:8 — Abraham going out not knowing where / the Magi’s faithful departure for an unknown place
- Philippians 3:7–8 — counting everything as loss / “heedless of sacrifices, of gossip, of mockeries”
- Matthew 13:44 — joy of finding hidden treasure / “drunk with joy” following the star
- Hebrews 1:3 — “radiance of the glory of God” / Divinity shining forth from the little Humanity
- Isaiah 60:6 — bringing gold and frankincense / proclaiming the praise of the LORD
- 1 Peter 2:9 — chosen race / royal priesthood / called to proclaim the excellencies / the Magi as first instance of the universal proclamation-calling
ADDITIONS — HERS
- Luke 1:26–38 — The Annunciation passage as the direct scriptural parallel for Mary’s preparation; Hogan develops the “continuous miracle” language by connecting it to the miracles poured into Luisa for her comparable preparation, drawing an explicit EML-1 parallel between Mary’s disposition for the Incarnation and Luisa’s disposition for the DW era. Direct doctrinal parallel
- Balance framework — Hogan’s explicit DAB-1 framing: “just as you find incredible balance in the attributes of God, we have to eventually reach the point where mercy and justice will be balanced inside of us, and our love will be just, and our justice will be loving, as he himself is.” The DW-soul being “always equal to herself” is the creaturely reception of the divine attribute balance that DAB-1 tracks. Hogan explicitly frames this as the balance teaching that has been the subject of the January entries. While not a single scriptural citation, the doctrinal identification is a significant Hogan contribution. Direct doctrinal parallel
VIP / SPECIAL DESIGNATIONS
No VIP designation flagged by Hogan for this entry.
STAGE TWO SYNTHESIS
Three major scriptural traditions govern this entry. The dissolution-in-Jesus movement is anchored by the Pauline union texts (Galatians 2:20; Colossians 3:3; 1 Corinthians 6:17), with Stage One’s Song of Songs 8:6 providing the affective register. The light-equality movement is anchored by Wisdom 7:26–27 and Matthew 5:14–15 (Stage One), with Hogan’s DAB-1 framing providing the doctrinal identification: “always equal to herself” = divinely balanced in all attributes and emotions. The Magi narrative draws on the Isaiah 60 prophecy complex (Stage One: vv. 3, 6), the Psalm typologies (72:10–11; 131:1–2), and the Johannine Word-theology (Hogan: John 1:14). The most significant Hogan contribution is the explicit balance-doctrine framing of the “always equal to herself” passage — this confirms the January 6 entry as a formal DAB-1 register and places it within the arc Hogan has been tracing since December 27.
Cross-Entry Synthesis
Volume 20 — January 6, 1927 “The soul who lives in the Divine Will is always equal to herself. The order of Providence in the Incarnation and in the manifestations of the Holy Magi.”
Completely Covered: Dissolution as Union, Not Annihilation
Both streams converge on Galatians 2:20 as the primary anchor, and its precision here is exact: “no longer I who live, but Christ who lives in me” is the experiential arrival at what Paul’s statement describes from the doctrinal side. Jesus’s language — “dissolved in Me, as to no longer be able to recognize yourself in you, but only Me in you” — gives Galatians 2:20 its phenomenological texture. Colossians 3:3 (Stage One) provides the spatial register: “your life is hidden with Christ in God” — the covering conceals the old self without destroying it; the self is now visible only from within the divine covering. 1 Corinthians 6:17 provides the ontological register: union at the level of spirit. Song of Songs 8:6 provides the affective dimension: the tight embrace that leaves no gap, the seal pressed to the heart.
Always Equal to Herself: Acts as Light and the Creaturely Reception of Divine Balance
Hogan’s explicit DAB-1 framing of the “always equal to herself” passage is the most significant combined finding of this entry. Stage One reads the passage through Matthew 5:14–15 (light diffusing equally to all directions without discrimination), Wisdom 7:26–27 (light renewing all things while remaining in itself), and John 5:19 (Son doing what he sees the Father doing — “whatever He does, I do”). Hogan reads it through the balance doctrine: the DW-soul balanced in all emotions and attributes as God is balanced in all his attributes — mercy equal to justice, love equal to justice, all in perfect proportion. The two readings are layered, not competing: the light-metaphor is the image through which the balance doctrine is expressed. The DW-soul “always equal to herself” is simultaneously the soul whose acts diffuse equally in all directions and the soul whose inner life mirrors the perfect proportionality of the divine attributes. Romans 8:29 (both streams) grounds the underlying claim: predestination to conformity with the image of the Son — “I am similar to the One who created me” is the arrival at Romans 8:29’s destination. The embrace of “past, present and future” and the taking of “everyone within the circumference of its unending light” carries strong WOE-1 resonance: the all-times, all-peoples embrace that characterizes the DW-act’s temporal completeness.
The Order of Providence: Two Instruments, Two Operations
The entry introduces a bi-phasic structure of divine providence that Stage One illuminates through the Isaiah 60 complex and the election texts. 1 Corinthians 1:27–28 provides the constitutive principle: God chooses the weak, foolish, and low for the greatest works. Luke 1:52–53 provides the Marian register: the Magnificat names the same inversion that the entry teaches — “dignities, scepters, riches are always fumes which blind the soul” is Mary’s own canticle in theological condensation. Matthew 11:25 provides the structural key: hidden from the wise, revealed to children — Mary and Joseph are the childlike vessels of the hidden accomplishment; the Magi are wise and royal but become childlike through self-mastery, which makes them fit for the public manifestation. Hogan’s Luke 1:26–38 addition draws the EML-1 parallel: the continuous miracle needed to dispose Mary for the Incarnation is the exact structure of the continuous miracles needed to dispose Luisa for the DW era.
The Magi’s Interior Emptiness: Self-Mastery as the Condition of the Call
Psalm 131:1–2 (Stage One) is the most precise scriptural parallel for the self-mastery that creates interior emptiness: the calmed and quieted soul that does not reach too high — exactly the Magi’s condition, royal in status but childlike in soul. Hebrews 11:8 provides the Abrahamic structural parallel: faithful departure for an unknown place, heedless of security, grounded in a call rather than a visible destination. Philippians 3:7–8 names the interior economy: counting everything as loss because the surpassing worth of knowing Christ makes all cost invisible. Matthew 13:44 shows the experiential result: “drunk with joy” following the star is the joy of the man who found the hidden treasure — the total cost of the journey becomes imperceptible against the weight of what is found.
The King of Kings: Epiphany Anticipates Parousia
Both streams converge on Revelation 19 for the King of kings title, and the insight is common: the Magi’s recognition of the infant is the Incarnation’s first public christological declaration and the eschatological vision’s first historical instance. The Epiphany and the Parousia bracket the same title — what is named in the grotto, the last vision of Revelation confirms in glory. Hebrews 1:3 (Stage One) grounds the Christological content: “the radiance of the glory of God” shining through the little Humanity is the eternal radiance embedded in flesh. 1 Peter 2:9 (Stage One) shows the Magi’s commission as the first instance of the universal calling: chosen to proclaim the excellencies of him who called them out of darkness into marvelous light — they are the world’s first official royal evangelists, and what they enact anticipates the entire mission of the Church.
Synthesis
The entry’s dominant biblical imagination draws on three interlocking traditions: the Pauline union theology (Galatians 2:20; Colossians 3:3) as the ground of the dissolved-and-covered self; the Wisdom-theology light tradition (Wisdom 7:26–27; Matthew 5:14–15) as the ground of the equally-diffusing DW-acts; and the prophetic-typological complex of Isaiah 60 and the royal Psalms as the ground of the Magi narrative. The three most load-bearing findings of the combined analysis are: first, Hogan’s DAB-1 framing of “always equal to herself” as the creaturely reception of divine attribute balance — the most formally grounded diary-text statement of the balance doctrine applied to the soul; second, Wisdom 7:26–27 as the governing anchor for the light-equality teaching — Wisdom remaining in itself while renewing all things simultaneously is the precise image of the DW-act embracing all times and all persons from its single circumference; and third, the bi-phasic providence structure — 1 Corinthians 1:27–28 (hidden instrument for accomplishment) paired with Isaiah 60:3 / Psalm 72:10–11 (royal-made-childlike instrument for manifestation) — which provides the entry’s structural ground for the two-instrument principle: God uses the hidden and humble for the great work itself, and the powerful-made-interior-empty for its proclamation.
Observation Notes
See this note in volume context →
20-1927-01-06
WOE-1 sixteenth confirmed appearance: “as the act of the creature enters my Will, it embraces the past, the present and the future; not lacking the fullness of light, it expands everywhere and, all at once, it takes everyone within the circumference of its unending light.” The all-times / all-persons embrace within a single act is the defining WOE-1 signature, present here in the light-equality register. Governing anchors: Ephesians 1:9–11; Wisdom 7:26–27; 1 Corinthians 15:28.
DAB-1 new register: DW-soul-always-equal / creaturely-reception-of-divine-balance: The DW-soul’s being “always equal to herself” is explicitly identified by Hogan as the creaturely reception of the divine attribute balance that is DAB-1’s subject: “just as you find incredible balance in the attributes of God, we have to eventually reach the point where mercy and justice will be balanced inside of us, and our love will be just, and our justice will be loving, as he himself is.” This is the most formal diary-text statement of the balance doctrine applied to the soul’s interior state: the DW-soul’s balance mirrors God’s own balance. Hogan confirms this as a continuation of the December 27 forward bridge. Governing anchors: Romans 8:29; Wisdom 7:26–27; Matthew 5:14–15; Psalm 89:14.
OSS-1 new register: similar-to-Creator / positive-similitude / acts-identical-to-God: “no one, as much good as he may do, can say to one who lives in the Divine Fiat: ‘I am like you’; but she alone can say: ‘I am similar to the One who created me – whatever He does, I do. One is the light that invests us, one is the strength, one is the Will.‘” Previous OSS-1 registers have named the distinction primarily through the contrast (other sanctities as lights, partial, extinguishable). This register is the most positively stated to date: the DW-soul’s distinctness is grounded not only in the contrast with others but in her positive similitude to God — she does what he does, her light is his light, her strength is his strength. Governing anchors: Romans 8:29; John 5:19; Wisdom 7:26–27.
GCM-1 new register: bi-phasic / hidden-instrument-for-accomplishment / public-instrument-for-manifestation: The Providence section names a formal two-phase structure of divine working: for the Incarnation’s hidden accomplishment (Mary and Joseph — humble, poor, no human will), God uses instruments with no external visibility; for its public manifestation (the Magi — royal, learned, erudite), God uses those with authority to impose and diffuse. The principle governing each phase is identical (dominion over oneself / interior emptiness) but the external profile differs entirely by design. This is GCM-1’s most structurally differentiated application to date, showing the method operating through two distinct instrument-types within a single divine work. Governing anchors: 1 Corinthians 1:27–28; Isaiah 60:3; Matthew 11:25; Luke 1:26–38.