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This page has three parts: Independent Biblical Identification, Cross-Entry Synthesis, and Observation Notes.
23-1928-02-05 Biblical Resonance Analysis
Volume 23 — February 5, 1928 “Promise, in Eden, of the future Redeemer. Solemn promise, in the ‘Our Father’, of the Kingdom of the Divine Will. How God feels the joy of Creation being repeated.”
STAGE ONE — Independent Biblical Identification
Movement I: The Our Father as Solemn Promise of the Kingdom of the Divine Will
“As Adam sinned, God made him the promise of the future Redeemer. Centuries passed, but the promise did not fail, and the generations had the good of Redemption. Now, as I came from Heaven and formed the Kingdom of Redemption, before departing for Heaven, I made another promise, more solemn, of the Kingdom of my Will; and this was in the ‘Our Father’… I prayed the Father to let His Kingdom come, which is the Divine Will on earth as It is in Heaven… a promise more sure and solemn I could not make.”
Genesis 3:15 (CPDV) — “I will put enmities between you and the woman, between your offspring and her offspring. She will crush your head, and you will lie in wait for her heel.” The entry explicitly identifies this as the moment of the first solemn promise, given “as Adam sinned” — simultaneous with the Fall, not subsequent to it. The proto-evangelium establishes the structural template the entry then applies to the Our Father: a divine promise delivered at the critical turning point of history, binding the Creator’s word in a solemn guarantee whose fulfillment spans centuries. Typological
Matthew 6:9–10 — “Pray like this: “‘Our Father in heaven, may your name be kept holy. Let your Kingdom come. Let your will be done on earth as it is in heaven.” This is the central citation of the entry, subjected to precise exegesis: the petition “let it come” proves the Kingdom of the Divine Will was not established during the Redemption, for otherwise Jesus would have asked the Father to confirm what was already in place. The prayer is the second great solemn promise — more solemn than the protevangelium because made in formal, liturgical prayer by the Son himself. Direct doctrinal parallel
Isaiah 55:10–11 — “For as the rain comes down and the snow from the sky, and doesn’t return there, but waters the earth, and makes it grow and bud, and gives seed to the sower and bread to the eater; so is my word that goes out of my mouth: it will not return to me void, but it will accomplish that which I please, and it will prosper in the thing I sent it to do.” “Our words are accomplished acts and facts” — the diary’s formula replicates Isaiah’s theology of the divine word as self-executing act. The promise in the Our Father is not a future aspiration but an already-accomplished word awaiting its temporal manifestation. Direct doctrinal parallel
Numbers 23:19 — “God is not a man, that he should lie, nor a son of man, that he should repent. Has he said, and he won’t do it? Or has he spoken, and he won’t make it good?” The entry’s insistence that “when It binds Itself, whatever It promises is more than certain” precisely replicates the logic of this passage. The binding of the Divine Will in the Our Father carries the absolute reliability of the divine nature itself; impossibility of failure is not merely moral but ontological. Direct doctrinal parallel
Hebrews 6:17–19 — “In this way God, being determined to show more abundantly to the heirs of the promise the immutability of his counsel, interposed with an oath, that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to take hold of the hope set before us. This hope we have as an anchor of the soul, a hope both sure and steadfast and entering into that which is within the veil,” The “bound and committed” vocabulary in the entry corresponds precisely to the theology of the divine oath that Hebrews 6 describes. The Father bound himself to fulfill the Kingdom-promise as inescapably as he bound himself by oath to Abraham; souls are called to the same confident hope. Direct doctrinal parallel
Habakkuk 2:3 — “For the vision is yet for the appointed time, and it hurries toward the end, and won’t prove false. Though it takes time, wait for it, because it will surely come. It won’t delay.” The entry addresses Luisa’s experience that the Kingdom’s reigning “seemed as though difficult” — and the divine response is structurally identical to Habakkuk’s oracle: the delay is only apparent, the divine timing transcends creaturely calculation, and the promise is infallible. Direct doctrinal parallel
Isaiah 46:10 — “I declare the end from the beginning, and from ancient times things that are not yet done. I say: My counsel will stand, and I will do all that I please.” The divine purpose that encompasses all history from before its beginning — the Kingdom of the Divine Will was planned before the Our Father was prayed and before the Redemption took place, “prepared by Me” from within eternity. Direct doctrinal parallel
2 Peter 3:8 — “But don’t forget this one thing, beloved, that one day is with the Lord as a thousand years, and a thousand years as one day.” “Centuries are like one single point for Us, but Our words are accomplished acts and facts” — the entry makes explicit the divine-temporal perspective that grounds the certainty of the promise despite apparent delay. The same passage undergirded the OT expectation of the Redeemer; it now grounds the expectation of the Kingdom. Direct doctrinal parallel
Hebrews 11:13, 39–40 — “These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they were strangers and pilgrims on the earth. These all, having been commended for their faith, didn’t receive the promise, God having provided some better thing concerning us, so that apart from us they should not be made perfect.” The entry calls souls to await the Kingdom “with that certainty with which they awaited the future Redeemer” — explicitly invoking the faith-structure of the patriarchs and prophets who held to a promise they did not see fulfilled. The Kingdom-faith now asked of souls is structurally identical to the Redeemer-faith asked of Israel. Typological
Amos 3:7 — “Surely the Lord GOD will do nothing, unless he reveals his secret to his servants the prophets.” The DW truths given to Luisa serve as prophetic advance preparation for the Kingdom’s arrival — Jesus makes this explicit: “my giving you so many truths about my Fiat… is because I want everyone to know that Its Kingdom is near.” The revelations to Luisa stand in the line of prophetic disclosure that preceded every prior major divine act. Typological
Revelation 22:20 — “He who testifies these things says, “Yes, I am coming soon.” Amen! Yes, come, Lord Jesus!” The eschatological cry of desire corresponds to the universal prayer the entry envisions: “one might be the cry of all: Your Will be done, on earth as It is in Heaven.” The Kingdom’s arrival is summoned by the creature’s desire meeting the Creator’s promise — the same dynamic as the closing of the Apocalypse. Affective/meditative
Movement II: The Round in Creation and the Repeated Joy of the Creator
“Before We created the Creation, they were inside of Us, as though in deposit in Our Will, and We did not have the glory, the joy of seeing Our works outside of Ourselves, formed and accomplished outside of Us… if one goes around in their midst, looks at them, and wanting to gather them all together around Us, says to Us: ‘How beautiful are your works — perfect and holy; their harmony, their perfect order tell who You are, and narrate your glory’, We feel the joy, the glory being repeated, as if We were again extending the heavens, forming the sun and all Our works. So, the Creation remains always in act and as though speaking by means of the little daughter of Our Will.”
Psalm 19:1–2 — “For the Chief Musician. A Psalm by David. The heavens declare the glory of God. The expanse shows his handiwork. Day after day they pour out speech, and night after night they display knowledge.” Creation as ongoing proclamation of divine glory — the entry extends this Psalm’s logic by naming the creature’s mediating role: the round in Creation becomes the conscious voice through which the latent declaration of created things is gathered, articulated, and returned to the Creator as explicit praise. Direct doctrinal parallel
Psalm 104:24, 31 — “LORD, how many are your works! In wisdom, you have made them all. … Let the LORD rejoice in his works.” God’s own rejoicing in his works mirrors the entry’s teaching that when Luisa gathers the works and names their beauty, the Creator feels “the joy, the glory being repeated.” The Psalm’s petition — may God rejoice in his works — is answered precisely through the creature’s round: the joy is revived each time. Affective/meditative
Proverbs 8:30–31 — “then I was the craftsman by his side. I was a delight day by day, always rejoicing before him, rejoicing in his whole world. My delight was with the sons of men.” The joy of the Creator in his works and in humanity — the affective register of divine delight at and within Creation that the round revives. When Luisa brings the works before the Divinity and names their beauty, she participates in the primal joyful exchange between Wisdom and the Father at the moment of Creation. Affective/meditative
Job 38:4–7 — “Where were you when I laid the foundations of the earth? … when the morning stars sang together, and all the sons of God shouted for joy?” The joy at Creation’s completion — the entry reveals that this primordial divine joy is not past but perpetually revivable: each time the works are gathered and brought before the Divinity, God experiences “the joy of when you accomplished them being repeated.” The morning stars’ joy at Creation’s founding is revived through the creature’s loving return of the works to their source. Affective/meditative
Revelation 4:10–11 — “the twenty-four elders fall down before him who sits on the throne and worship him who lives forever and ever, and throw their crowns before the throne, saying, “Worthy are you, our Lord and God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed and were created!” The heavenly liturgy of returning Creation’s glory to the Creator — Luisa’s round is the earthly participation in this liturgy, gathering all created works and presenting them before the throne. The elders’ act of casting their crowns enacts what the round enacts on earth. Direct doctrinal parallel
Romans 11:36 — “For of him and through him and to him are all things. To him be the glory for ever! Amen.” The doxological structure of all Creation: all things originate from God and are oriented toward return to God. The round in Creation enacts precisely this cosmic movement — gathering the works that went “outside” of God at Creation and returning them in praise to their source. Direct doctrinal parallel
Colossians 1:16–17 — “For by him all things were created in the heavens and on the earth, visible things and invisible things, whether thrones or dominions or principalities or powers. All things have been created through him and for him. He is before all things, and in him all things are held together.” The Christological ground of the pre-Creation state the entry describes: “before We created the Creation, they were inside of Us, as though in deposit in Our Will.” The works subsisted in Christ before their external manifestation; the round in Creation re-gathers them toward the unity from which they were expressed. Christological/Trinitarian
STAGE TWO — Comparison with Hogan’s Commentary
CORRESPONDENCES
- Genesis 3:15: Hogan explicitly names it as the text for the Adam-promise — “that’s Genesis 3:15” — confirming Stage One’s identification. Both agree this is the structural template for the two-promises parallel.
- Matthew 6:9–10 / the Our Father: Hogan gives extensive treatment of the prayer as Jesus’ solemn promise, the Avinu / Avinu distinction (my Father / our Father), and the “let it come” exegesis that proves the Kingdom was not established during the Redemption. Full agreement on the central citation.
- 2 Peter 3:8 / “centuries as one point”: Hogan explicitly cites both Psalm 90:4 and 2 Peter 3:8 — the source text and Peter’s NT application — for “centuries are like one single point for Us.” Stage One identified 2 Peter 3:8 independently.
- Revelation 22:17, 20 / Spirit and Bride: Hogan cites the Spirit-and-Bride passage explicitly for the universal cry toward the Kingdom’s arrival. Stage One identified verse 20; Hogan specifies verse 17 as well.
- The speaking Creation / Psalm 19 territory: Hogan addresses the round bringing the works before the Divinity and Creation remaining “always in act through the little daughter of the DW.” Both identify this movement.
- Ad intra / ad extra structure: Hogan describes the works going “from inside of God to be manifested outside” — the same structure Stage One identified through Colossians 1:16–17.
DEVIATIONS
No cases of the same passage cited from a different angle. Hogan’s chronos/kairos exposition (two Greek words for time) parallels the same temporal transcendence Stage One approached through Habakkuk 2:3 and Isaiah 46:10 — a difference in vehicle (pastoral linguistic reflection vs. OT prophetic text) rather than doctrinal angle.
ADDITIONS — MINE
- Isaiah 55:10–11 — “accomplished acts and facts” / divine word as self-executing
- Numbers 23:19 — “bound and committed” / ontological impossibility of divine word failing
- Hebrews 6:17–19 — divine oath guaranteeing the promise to heirs / “bound and committed” as sworn guarantee
- Habakkuk 2:3 — “wait for it; it will surely come” / certain despite apparent delay
- Isaiah 46:10 — “declaring the end from the beginning” / Kingdom prepared from before all history
- Hebrews 11:13, 39–40 — faith-structure of promise-without-present-fulfillment / typological pattern of OT faith applied to Kingdom-expectation
- Amos 3:7 — prophetic advance announcement pattern / DW truths as prophetic preparation
- Psalm 104:24, 31 — God rejoicing in his works / affective ground of the joy-repeated teaching
- Proverbs 8:30–31 — primordial divine joy in works / Wisdom’s delight as the register that the round revives
- Job 38:4–7 — divine joy at Creation’s completion / round reviving the founding joy
- Revelation 4:10–11 — heavenly liturgy returning Creation to the throne / round as earthly participation
- Romans 11:36 — from him / through him / to him / doxological structure the round enacts
ADDITIONS — HERS
- Psalm 90:4 — “A thousand years in your sight are but as yesterday when it is past” — Hogan identifies the OT source text that Peter quotes in 2 Peter 3:8, making the temporal-transcendence point through both the original Psalm and its NT application. Stage One went directly to Peter.
- Matthew 20:1–16 (implicit) — Hogan applies the parable of workers hired at different hours (all receiving the same reward) as pastoral encouragement for those who come to the DW late in life: “if you come into the divine will when you’re 10 or 90, you still get the same reward.” No explicit Scripture citation for this application; the implicit scriptural background is Matthew 20:1–16. Stage One did not identify this register.
- Revelation 22:17 — “The Spirit and the Bride say, ‘Come’”— Hogan identifies verse 17 alongside verse 20, specifying that “when the divine will in heaven and the human will on earth both say absolutely come, he’ll come.”
VIP / SPECIAL DESIGNATIONS
No formal VIP designation. Hogan uses elevated but non-formula language: “this prayer is very, very wonderful” and “this is very important evidence.” Neither meets the standard threshold. No VIP count applied.
Note on FHC file content: Hogan’s commentary for this session begins a subsequent diary entry (the flight to Egypt; Jesus and Mary as twins) but does not complete it — closing with “we’re not finished this message, I will continue it in the next one.” That content belongs to the next diary date and will be incorporated when that entry is processed.
STAGE TWO SYNTHESIS
The combined findings reveal February 5 as the most formally complete treatment in the corpus of what might be called the promissory structure of the Kingdom. Three scriptural traditions converge: the theology of the infallible divine word (Isaiah 55, Numbers 23:19, Hebrews 6:17–19), the typological pattern of promise given and faithfully awaited across centuries (Genesis 3:15, Hebrews 11, Amos 3:7), and the eschatological cry toward the Kingdom’s arrival (Matthew 6:9–10, Revelation 22:17, 20). Hogan’s pastoral application of the chronos/kairos distinction and Matthew 20 adds the register of personal appropriation — these promises apply regardless of when one enters the DW. The Creation-joy movement is undergirded by a doxological tradition (Psalm 19, Revelation 4:10–11, Romans 11:36) in which the creature’s return of creation to the Creator participates in the eternal joyful exchange that began at the founding of the world.
Cross-Entry Synthesis
Volume 23 — February 5, 1928 “Promise, in Eden, of the future Redeemer. Solemn promise, in the ‘Our Father’, of the Kingdom of the Divine Will. How God feels the joy of Creation being repeated.”
The Two Great Promises: Structural Parallelism as Theological Argument
“As Adam sinned, God made him the promise of the future Redeemer. Centuries passed, but the promise did not fail… Now, as I came from Heaven and formed the Kingdom of Redemption, before departing for Heaven, I made another promise, more solemn, of the Kingdom of my Will; and this was in the ‘Our Father’… a promise more sure and solemn I could not make.”
The entry’s first movement uses a structural argument: the Kingdom of the Divine Will carries the same promissory guarantee as the Redemption. The protevangelium (Genesis 3:15) established the template — a divine word delivered at the critical turning point of history, binding the Creator’s word in a solemn guarantee. The Our Father is the second and more solemn instance of the same structure. Both words are “accomplished acts and facts” (Isaiah 55:10–11), bound in the Divine Will with the absolute reliability of the divine nature itself (Numbers 23:19; Hebrews 6:17–19). Both required centuries of expectant faith (Hebrews 11:13, 39–40; Habakkuk 2:3).
The entry’s exegetical precision is the load-bearing center of this movement. The future-directed grammar of “let it come” in Matthew 6:9–10 is treated not as liturgical convention but as theological evidence: if the Kingdom had been established during the Redemption, Jesus would have asked the Father to confirm what was already in place. Stage One and Hogan converge on this hermeneutical point as the entry’s primary doctrinal contribution. Isaiah 46:10 and Amos 3:7 supply the OT typological depth — a God who declares the end from the beginning and who announces his acts through prophets before they occur — grounding the DW truths given to Luisa as the prophetic preparation for what is already certain.
Hogan adds the pastoral register that Hebrews 6:17–19 and Habakkuk 2:3 anchor scripturally: the apparent slowness of the promise’s fulfillment is itself a feature of divine timing, not a failure of commitment. The chronos/kairos distinction Hogan develops (God’s perfect time of intervention vs. sequential human time) corresponds to the same reframing Stage One finds in Isaiah 46:10 and 2 Peter 3:8 — “centuries are like one single point for Us.” Both streams lead to the same orientation: the difficulty Luisa feels is a perspective problem, not a power problem. The Divine Will “knows how to remove all difficulties and to conquer everything — the way It wants, and when It wants.” Hogan’s application of the Matthew 20 parable (workers hired at different hours, same reward) places this encouragement at the level of individual experience; the biblical anchor is the same sovereign timing.
Hogan adds Psalm 90:4 as the OT source behind 2 Peter 3:8 — both are in play here, the Psalm as the founding statement of divine temporal transcendence and Peter’s quotation as the NT application to Kingdom-expectation. Stage One identified the Petrine application; the OT source deepens the genealogy of the promise’s certainty.
Revelation 22:17, 20 — the Spirit and Bride saying “Come, Lord Jesus” — unites the two citation streams. Hogan identifies verses 17 and 20 as the eschatological articulation of the universal Our Father cry. The Kingdom’s arrival is summoned by the creature’s desire meeting the Creator’s promise; Maranatha is the phonetic equivalent of “Thy Kingdom come.” The OT waited with Genesis 3:15 in view; the Church waits with Matthew 6:10 in view; both forms of waiting are grounded in the same structure of bound divine word.
The Round as Liturgical Return: Joy Repeated, Creation Always in Act
“Before We created the Creation, they were inside of Us, as though in deposit in Our Will, and We did not have the glory, the joy of seeing Our works outside of Ourselves, formed and accomplished outside of Us… We feel the joy, the glory being repeated, as if We were again extending the heavens, forming the sun and all Our works. So, the Creation remains always in act and as though speaking by means of the little daughter of Our Will.”
The second movement grounds the creature’s round in a theology of divine affectivity. Before Creation, the works existed “in deposit in Our Will” — the ad intra state described by Colossians 1:16–17 (all things created through Christ and subsisting in him before external manifestation). Creation was the act of their going outside. The round reverses the trajectory: gathering the manifested works, naming their beauty, and returning them before the Divinity, the creature revives the joy God experienced when first seeing them “formed and accomplished outside of Himself.”
Stage One and Hogan converge on the ad intra / ad extra structure and on the speaking-Creation register (Psalm 19:1–2 and its extension). Hogan’s architectural and artistic analogies make the same point in experiential terms. The divergence is in depth of scriptural texture: Stage One’s identification of Psalm 104:24, 31 (God rejoicing in his works), Proverbs 8:30–31 (Wisdom’s primordial delight “before him always”), and Job 38:4–7 (the morning stars’ shout at Creation’s foundation) supply the affective history of divine joy in Creation that the round perpetually revives. These passages are complementary rather than competing — they establish that the joy the entry promises to repeat is not manufactured but recovered, a primordial joy deposited in Creation at its founding and re-accessible through the creature’s loving attention.
Revelation 4:10–11 (the heavenly elders casting their crowns before the throne) is the celestial archetype of what Luisa enacts on earth — the act of returning created glory to the Creator. Romans 11:36 names the cosmic structure: “from him and through him and to him are all things.” The round performs the “to him” arc of this circuit. This links the second movement to the first: in Movement I, the creature returns the promise to God by believing and praying it; in Movement II, the creature returns the works to God by gathering and presenting them. The “little daughter of the DW” is the mechanism of both returns — the hinge on which the doxological circuit closes.
Synthesis Conclusion
The dominant biblical imagination is promissory-doxological: a God who binds himself to his word and waits for the creature to believe it, while the creature discovers that even its capacity to believe and to bring the works back is a gift of the Divine Will itself. The traditions most load-bearing are: (1) the theology of the infallible divine word and oath (Isaiah 55, Numbers 23:19, Hebrews 6:17–19), underwriting the Kingdom’s certainty; (2) the typological pattern of faith-awaiting-promise across centuries (Genesis 3:15, Hebrews 11, Habakkuk 2:3, Amos 3:7), giving the souls of this age their posture; and (3) the doxological tradition of Creation’s return to its Creator (Psalm 19, Revelation 4:10–11, Romans 11:36), giving the round its cosmic significance.
The three findings of greatest theological weight: first, the exegetical proof from the Our Father’s grammar that the Kingdom is genuinely still to come — not confirmed but promised, decisively distinguishing the DW Kingdom from the fruits of Redemption already present in the Church. Second, the mapping of Kingdom-expectation onto the same faith-structure as Redeemer-expectation (Hebrews 11), positioning the souls of the present moment within the great typological arc of the Bible’s two great divine promises. Third, the theology of the round as cosmic doxological completion — the creature’s loving return of Creation to its Creator participating in the eternal joyful exchange between Wisdom and the Father, closing the circuit Romans 11:36 describes.
Observation Notes
See this note in volume context →
23-1928-02-05
RPT-1 — one-hundred-and-sixth appearance / round in the Eternal Fiat: The one-hundred-and-sixth confirmed diary-text appearance of the Representative Prayer Template occurs at February 5, 1928: “I was doing my round in the Eternal Fiat according to my usual way; and going around throughout the whole Creation, I was bringing all works before the Divinity, to give to It the most beautiful homage and the great glory of all Their works.” RPT-1 total: 106 confirmed.
TGF-1 — Our-Father-as-solemn-promise / two-economies-as-successive-promises / Let-it-come exegesis: Major new register at February 5, 1928. Jesus identifies the Our Father as “another promise, more solemn” following the protevangelium — the second of two great solemn divine promises structurally parallel in form (given at decisive turning points, binding the Divine Will, requiring centuries of expectant faith). The “Let it come” exegesis is new and formally precise: the petition’s future-directed grammar proves the Kingdom was not established during the Redemption, “otherwise I would have said: My Father, let Our Kingdom, which I have already established on earth, be confirmed.” Governing anchors: Genesis 3:15; Matthew 6:9–10; Isaiah 55:10–11; Numbers 23:19; Hebrews 6:17–19; Habakkuk 2:3. Update most recent to February 5.
ECA-1 — works-in-deposit-before-Creation / ad-intra-to-ad-extra / joy-of-accomplishment: New register at February 5, 1928. “Before We created the Creation, they were inside of Us, as though in deposit in Our Will, and We did not have the glory, the joy of seeing Our works outside of Ourselves, formed and accomplished outside of Us.” The pre-Creation in-deposit state as the ECA-1 ground: the creative act is the movement from the works existing within the DW to their external manifestation, and the joy of Creation is the joy of this movement being accomplished. Colossians 1:16–17, Proverbs 8:30–31, and Job 38:4–7 are the governing anchors. Update most recent to February 5.
GCM-1 — creature-as-mediator-of-Creator’s-joy / round-as-joy-reviver / Creation-always-in-act-through-little-daughter: New register at February 5, 1928. “We feel the joy, the glory being repeated, as if We were again extending the heavens, forming the sun and all Our works. So, the Creation remains always in act and as though speaking by means of the little daughter of Our Will.” God choosing the creature who goes around in Creation and brings all works before the Divinity as the instrument through which the founding joy of Creation is perpetually revived — a new GCM-1 register of the joy-mediator function. Revelation 4:10–11 and Romans 11:36 are the governing anchors. Update most recent to February 5.
Our Father exegesis candidate — most-formally-elaborate treatment / probable third appearance: The February 5 entry provides the most formally developed Our Father exegesis in the corpus: the Our Father as solemn promise, the “Let it come” grammatical argument, the two-promises structural parallel, and the binding-and-committed theology. The candidate was opened at October 15, 1926 (first appearance); a probable second appearance was flagged at November 27, 1927. February 5 is the probable third formal appearance. If November 27 is confirmed as the second, this entry would confirm the candidate as Active with three appearances. Registry comparison and formal promotion flagged for next IP update.
Audio — Vol23-15.mp3 continues / Hogan begins subsequent entry: Hogan completes the February 5 commentary at approximately the 55-minute mark, then begins a subsequent diary entry (the flight to Egypt; Jesus and Mary as “twins” sharing one Divine Will; the Holy Family carrying the DW through Egypt’s regions). Hogan does not complete the subsequent entry’s commentary, closing with “we’re not finished this message. I will continue it in the next one.” The flight-to-Egypt content belongs to the following diary date and will be incorporated when that entry is processed. Vol23-15.mp3 continues; no session close at February 5.