← On This Day
This morning my adorable Jesus made Himself seen in my interior, and He seemed to have a tree planted in His Heart, and so rooted into It, that its roots arose from the center of His Heart. In sum, it seemed to be born together with It, with the same nature. I was amazed at seeing its beauty, strikingness and height, which seemed to touch the heavens; and its branches extended out to the farthest ends of the world. Now, on seeing me so amazed, blessed Jesus told me: "My daughter, this Tree was conceived together with Me, in the center of my Heart, and from that moment I felt in my inmost Heart all the good and the evil that man would do with this Tree of Redemption, called ‘Tree of Life’. In fact, all those souls who remain united to this Tree will receive the life of grace in time, and when the Tree has raised them well, It will administer to them the life of glory in eternity. Yet, what is not my sorrow? Even though they cannot root out the Tree, nor can they touch the trunk, many try to cut some branches so that souls may not receive life, and to take away from Me all the glory and the pleasure that this Tree of Life would have produced for Me." While saying this, He disappeared.
Scripture in this entry
164 citations across 36 books
| Register | Citations | Books |
|---|
| Pentateuch |
8 |
2 booksGenesis, Deuteronomy |
| Historical |
2 |
2 booksJudges, Tobit |
| Wisdom |
28 |
6 booksJob, Psalm, Proverbs, Song of Songs, Wisdom, Sirach |
| Prophets |
36 |
10 booksIsaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Micah, Zephaniah, Zechariah, Malachi |
| Gospels |
40 |
4 booksMatthew, Mark, Luke, John |
| Acts–Epistles |
44 |
11 booksActs, Romans, 2 Corinthians, Galatians, Ephesians, Colossians, 1 Thessalonians, 2 Timothy, Hebrews, 1 Peter, 1 John |
| Revelation |
6 |
1 bookRevelation |
Deuterocanonical books cited: Tobit, Wisdom, Sirach.
Luisa Piccarreta · Book of Heaven, Volume 4 · November 5, 1902
John 14:21
“One who loves me will be loved by my Father, and I will love him, and will reveal myself to him.”
Christ promises a self-disclosure given to the one who loves him, and he names himself as its agent: the revealing is his act, not the soul's attainment. The entry's grammar preserves that direction exactly — Jesus “made Himself seen,” and Luisa is the one to whom he showed himself.
Resonance Type: doctrinal register
Galatians 1:16
“to reveal his Son in me”
Paul describes a revelation given within him rather than shown to him from outside, and the preposition is the whole correspondence: the entry locates the seeing “in my interior.” Both texts treat the interior as the place where the disclosure occurs rather than as the faculty by which an external sight is received.
Resonance Type: doctrinal register
Luke 17:21
“for behold, God’s Kingdom is within you.”
Christ locates the Kingdom's presence inside the person rather than in a place one could point to. The entry's vision is interior in the same sense: what is seen is not elsewhere and then perceived, but present within.
Resonance Type: doctrinal register
Ephesians 3:17
“that Christ may dwell in your hearts through faith”
Paul's prayer is that Christ take up residence in the heart, which is the standing condition the entry's momentary vision discloses. The seeing is possible because the indwelling is already the case.
Resonance Type: doctrinal register
Galatians 4:19
“I am again in travail until Christ is formed in you”
Paul speaks of Christ taking form within the believer as something still in progress and costly to bring about. The entry's interior sight of Jesus belongs to that process rather than standing outside it.
Resonance Type: affective/meditative
2 Corinthians 4:6
“who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.”
Paul makes the heart the place illuminated and the face of Christ the thing seen there, which is the structure of the entry's opening clause. The knowledge is given by a shining, not won by looking.
Resonance Type: doctrinal register
2 Corinthians 12:1
“I will come to visions and revelations of the Lord.”
Paul treats such experiences as real, reportable, and awkward to report, and he reports them reluctantly and in the third person. The entry's plain, unelaborated announcement has the same reticence.
Resonance Type: affective/meditative
Ezekiel 1:1
“the heavens were opened, and I saw visions of God.”
The prophetic vision report fixes a day and then states simply what was seen, without argument or defence. The entry's “This morning” and “made Himself seen” follow the same form.
Resonance Type: typological
Wisdom 7:27
“From generation to generation passing into holy souls, she makes friends of God and prophets.”
Wisdom's mode of operation is described as a passing into souls across generations, which is the canon's own account of why such interior disclosures recur rather than being confined to one age. The entry stands inside that continuity.
Resonance Type: doctrinal register
Revelation 1:10
“I was in the Spirit on the Lord’s day”
John dates the vision and names the state he was in when it came, assigning the condition to the Spirit rather than to his own preparation. The entry's bare temporal marker and passive construction do the same work.
Resonance Type: typological
Genesis 2:9
“including the tree of life in the middle of the garden”
Genesis places the tree of life at the middle of the garden, so that its position is not incidental but the garden's center. The entry makes the identical claim about position with the locus changed: the tree stands at the center of the Heart, and its roots arise from that center. The spatial precision of middle and center is what the two texts share.
Resonance Type: typologicalRelation: Relocation
The same truth, spoken in a different place. Scripture says it of the cosmos; the entry says it of the soul. Or Scripture says it of the age to come and the entry says it of now, or Scripture says it of the whole people and the entry says it of one person. The claim hasn’t changed and nothing has been added — it has simply moved its address: outward to inward, future to present, all of us to me.
Psalm 1:3
“He will be like a tree planted by the streams of water, that produces its fruit in its season”
The psalm's figure makes the tree's life wholly dependent on what it is planted beside, and its fruitfulness follows from that proximity. The entry intensifies the dependence into rootedness within rather than beside, and the figure's logic — the source of life determines the tree — is the same.
Resonance Type: typological
Jeremiah 17:8
“For he will be as a tree planted by the waters, who spreads out its roots by the river”
Jeremiah makes the roots the operative part of the figure: it is their reach toward the water that secures the tree against drought. The entry's attention is likewise on the roots and where they arise.
Resonance Type: typological
Sirach 24:12
“I took root in a people that was honored”
Wisdom speaks of her own rooting as an act with a determinate place, and the place is a living subject rather than soil. The entry's tree is rooted in the Heart of a person in the same way.
Resonance Type: typological
Ezekiel 17:22
“I will also take some of the lofty top of the cedar, and will plant it.”
The planting here is God's own act, announced in the first person, and the entry's tree is likewise planted rather than grown of itself. Ezekiel's shoot is taken from a height and set in a chosen place, which is the pattern of a planting that carries a purpose.
Resonance Type: typological
Ezekiel 17:23
“I will plant it in the mountain of the height of Israel; and it will produce boughs, and bear fruit”
The planting is followed immediately by boughs and fruit, so that the tree's productivity is stated as the point of the planting. The entry's tree is described in the same sequence — rooted first, then branching.
Resonance Type: typological
Isaiah 11:1
“A shoot will come out of the stock of Jesse, and a branch out of his roots will bear fruit.”
Isaiah grounds the messianic shoot in a root that precedes it, making the root the guarantee of the branch. The entry reverses the order of discovery — the branches are seen first and the roots traced back to the Heart — but the dependence runs the same way.
Resonance Type: typological
Isaiah 53:2
“For he grew up before him as a tender plant, and as a root out of dry ground.”
Isaiah's Servant is himself the plant and the root, and the passage denies him visible beauty. The entry's tree is rooted in him rather than identical with him, and what Isaiah withholds from sight the entry sees; the shared ground is that the Servant is where the growth originates.
Resonance Type: Christological/Trinitarian
Matthew 15:13
“Every plant which my heavenly Father didn’t plant will be uprooted.”
Christ makes divine planting the test of a plant's permanence, which is the premise the entry relies on when it says the tree cannot be rooted out. A tree whose roots arise from the center of the Heart is planted by the one who cannot be opposed.
Resonance Type: doctrinal register
Colossians 2:7
“rooted and built up in him and established in the faith”
Paul uses rootedness in Christ as a settled description of the Christian's standing, with Christ as the soil rather than the gardener. The entry applies the same figure to the Tree of Redemption, and the shared claim is that what is rooted in Christ draws its stability from him.
Resonance Type: doctrinal register
Ephesians 3:17
“being rooted and grounded in love”
The rooting here is in love, and the preceding clause has already named the heart as the place of Christ's dwelling, so Paul's two images sit where the entry's single image sits. Love and the Heart are not two grounds but one.
Resonance Type: doctrinal register
Hebrews 1:3
“His Son is the radiance of his glory, the very image of his substance”
Hebrews states a sameness of substance, and it states it of the Son in relation to the Father. The entry states that the Tree was born together with the Heart and shares its nature; no cited passage predicates sameness of nature with Christ of the Redemption he works.
Resonance Type: Christological/TrinitarianRelation: Delta
The entry says something no cited passage says. A delta marks the place where the diary goes past what the quoted Scripture states. It is recorded plainly and left open — not defended, not dismissed, simply noted as standing apart.
Scripture delta. Hebrews asserts that the Son is the image of the Father's substance; the entry asserts that the Tree was born together with the Heart “with the same nature,” which the passage does not assert of anything that comes to be in Christ.
Proverbs 8:22
“The LORD possessed me in the beginning of his work, before his deeds of old.”
Wisdom's origin is placed at the beginning of God's working rather than within the sequence of created things, which is the kind of co-origination the entry describes. The passage is the canon's own language for something that is neither simply God nor simply made.
Resonance Type: typological
Proverbs 8:23
“I was set up from everlasting, from the beginning, before the earth existed.”
The priority claimed here is absolute with respect to the world, and it is claimed by a subject who nevertheless speaks of being set up. The entry's “born together with It” holds the same double aspect.
Resonance Type: typological
Sirach 24:9
“He created me from the beginning, before the ages.”
Sirach places Wisdom's origin before the ages and still calls it a creating, which is the nearest canonical form of the entry's claim about a thing that begins with the Heart and is not later than it.
Resonance Type: typological
Wisdom 7:25
“For she is a breath of the power of God, and a pure emanation of the glory of the Almighty.”
The figure of emanation describes something that proceeds from God and is not other than divine in its origin, which is the relation the entry's “born together with It” reaches for. The breath is not made alongside the one who breathes.
Resonance Type: typological
Wisdom 7:26
“For she is a reflection of everlasting light, an unspotted mirror of the working of God”
Reflection and mirror are images of derivation without distance, and they belong to the same vocabulary Hebrews uses of the Son. The entry's tree stands in that vocabulary rather than in the vocabulary of fabrication.
Resonance Type: typological
John 1:1
“In the beginning was the Word, and the Word was with God, and the Word was God.”
John's three clauses hold together priority, distinction and identity of nature, which are the three things the entry's sentence holds together about the Tree and the Heart. The passage is the canonical measure against which the entry's claim is read.
Resonance Type: Christological/Trinitarian
John 15:1
“I am the true vine, and my Father is the farmer.”
Christ identifies himself with the plant rather than standing beside it, so that the plant's life is his own life. The entry keeps the plant distinguishable from the Heart while making it co-natural with it.
Resonance Type: Christological/Trinitarian
Colossians 1:16
“All things have been created through him and for him.”
Paul routes the whole creation through Christ and back to him as its end, which is why nothing in the entry's tree need be external to the Heart. Origin and purpose are both located in him.
Resonance Type: doctrinal register
Colossians 1:17
“He is before all things, and in him all things are held together.”
The cohesion of everything is placed inside Christ, which is the structural claim behind an image of something rooted at the center of his Heart. The entry's tree is held where Paul says all things are held.
Resonance Type: doctrinal register
Revelation 22:16
“I am the root and the offspring of David, the Bright and Morning Star.”
Christ names himself both root and offspring, taking up the arboreal figure and claiming both ends of it at once. The entry's refusal to separate the tree's origin from the Heart has that precedent.
Resonance Type: Christological/Trinitarian
Daniel 4:11
“The tree grew, and was strong, and its height reached to the sky, and its sight to the end of all the earth.”
Daniel's tree joins a height reaching the sky to a visibility reaching the ends of the earth, which are the two dimensions the entry reports in consecutive clauses. The entry states the same pair of claims with the tree's locus moved from the middle of the earth to the Heart of Christ.
Resonance Type: typologicalRelation: Relocation
The same truth, spoken in a different place. Scripture says it of the cosmos; the entry says it of the soul. Or Scripture says it of the age to come and the entry says it of now, or Scripture says it of the whole people and the entry says it of one person. The claim hasn’t changed and nothing has been added — it has simply moved its address: outward to inward, future to present, all of us to me.
Daniel 4:10
“I saw, and behold, a tree in the middle of the earth; and its height was great.”
The vision report form here is exactly the entry's: a tree seen, its position given, its height named as the first thing remarkable about it. Daniel's tree is a figure of a kingdom that will be cut down, and the entry's is a tree that cannot be.
Resonance Type: typological
Ezekiel 31:3
“Behold, the Assyrian was a cedar in Lebanon with beautiful branches, and with a forest-like shade, of high stature”
Ezekiel's cedar is praised for beauty, shade and stature together, the same cluster of qualities the entry's three nouns name. The prophetic use is a lament over a greatness that fell, which sets off the permanence the entry goes on to assert.
Resonance Type: typological
Sirach 24:13
“I was exalted like a cedar in Lebanon, And like a cypress tree on the mountains of Hermon.”
Wisdom describes her own stature in arboreal terms and in the first person, so that the height is a property of what she is. The entry's tree is seen from outside, but the quality named is the same.
Resonance Type: typological
Genesis 28:12
“He dreamed and saw a stairway set upon the earth, and its top reached to heaven.”
Jacob's vision joins earth and heaven in a single standing object whose top reaches the upper limit, which is the figure the entry's “seemed to touch the heavens” reproduces. What is seen is a connection, not merely a magnitude.
Resonance Type: typological
Psalm 45:2
“You are the most excellent of the sons of men.”
The psalm predicates an unmatched comeliness of the king, and the entry's first noun is beauty. The canon's own warrant for finding beauty in what belongs to Christ is this verse.
Resonance Type: typological
Song of Songs 5:15
“His appearance is like Lebanon, excellent as the cedars.”
The beloved's appearance is compared to the cedars for both beauty and height at once, which is the compound the entry reports. The figure treats the two as a single impression rather than two measurements.
Resonance Type: affective/meditative
Isaiah 52:13
“He will be exalted and lifted up, and will be very high.”
Isaiah's threefold statement of the Servant's exaltation uses height as the measure of his glory, and the entry's tree is high in that sense. The Servant song then immediately denies him beauty, so that the two qualities the entry sees together are held apart there.
Resonance Type: Christological/Trinitarian
John 12:32
“And I, if I am lifted up from the earth, will draw all people to myself.”
Christ makes his own lifting up the cause of a universal drawing, binding height to extent as the entry's consecutive clauses do. The lifting up named here is the Cross, so the height of the tree is the height of the Cross, and the drawing of souls toward it is the grace the entry says the Tree administers to all who remain united.
Resonance Type: Christological/Trinitarian
Psalm 80:11
“It sent out its branches to the sea, its shoots to the River.”
The psalm's vine is described by the reach of its branches to the farthest boundaries known to it, which is the entry's image unchanged. Extent is stated as a property of the branches themselves.
Resonance Type: typological
Psalm 2:8
“the uttermost parts of the earth for your possession.”
The Father's grant to the Son is measured by the earth's uttermost parts, which is the scope the entry's branches reach. The psalm gives the warrant for a universal extent that is given rather than achieved.
Resonance Type: doctrinal register
Psalm 72:8
“He shall have dominion also from sea to sea, from the River to the ends of the earth.”
The royal psalm states universality as a span between extremes, and the entry's farthest ends of the world is the same construction. Both treat the limit as the measure.
Resonance Type: typological
Sirach 24:16
“Like the terebinth, I stretched out my branches.”
Wisdom's own self-description makes the stretching out of branches her act, so that extent is something she does rather than something that happens to her. The entry's branches likewise extend.
Resonance Type: typological
Isaiah 49:6
“I will also give you as a light to the nations, that you may be my salvation to the end of the earth.”
The Servant's commission is explicitly too large for Israel alone and reaches the end of the earth, which is the scope the entry's branches describe. Isaiah names the purpose of the extent: salvation reaching where the light reaches.
Resonance Type: doctrinal register
Ezekiel 17:23
“Birds of every kind will dwell in the shade of its branches.”
Ezekiel's planted cedar is measured by who can shelter under it, and every kind is the universal note. The entry's branches reach the ends of the world for the same reason — so that souls anywhere may receive life from them.
Resonance Type: typological
Daniel 4:12
“the birds of the sky lived in its branches, and all flesh was fed from it.”
Daniel's tree feeds all flesh, which is the strongest statement of universal provision from a single tree in the canon. The entry's tree is described in the same terms of universal reach and nourishment.
Resonance Type: typological
Matthew 13:31-32
“The Kingdom of Heaven is like a grain of mustard seed which a man took, and sowed in his field,… becomes a tree, so that the birds of the air come and lodge in its branches.”
Hogan cites Matthew 13:31. The mustard-seed tree grows until it shelters all who come, and the parable turns on the disproportion between the sowing and the reach. The kingdom-tree's branches offering lodging to all who come is the entry's extent to the farthest ends of the world, seen as a finished state rather than as a growth.
Resonance Type: doctrinal register
Mark 4:32
“puts out great branches, so that the birds of the sky can lodge under its shadow.”
Mark's version stresses the greatness of the branches themselves rather than the tree's height, which is where the entry's attention also falls. The shelter is in the branches.
Resonance Type: typological
Acts 1:8
“You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth.”
The spread of the witness is mapped outward from a center to the uttermost parts, which is the movement the entry's branches trace from the Heart. The extent is the Redemption's own reach, carried by those united to it.
Resonance Type: doctrinal register
Hebrews 10:5-7
“but you prepared a body for me.… Behold, I have come (in the scroll of the book it is written of me) to do your will, O God.”
Hebrews places the acceptance of the redemptive work at Christ's coming into the world, makes the prepared body its instrument, and refers the willing to what was already written of him, so the Redemption is dated to the Incarnation and grounded in something prior to it. The body prepared was the instrument of what the entry says was already rooted in the Heart. The entry gives that claim its most determinate form by naming the center of the Heart as the place in which the Tree was conceived together with him.
Resonance Type: Christological/TrinitarianRelation: Specification
The same truth, drawn finer. Scripture states it; the entry states it more exactly — the same claim brought to a sharper point. Nothing new is asserted, only something made more definite.
Psalm 40:8
“I delight to do your will, my God. Yes, your law is within my heart.”
The psalm which Hebrews puts in Christ's mouth locates the Father's will within the speaker's heart, which is where the entry locates the Tree. The interiority is the psalm's own.
Resonance Type: doctrinal register
Luke 1:31
“Behold, you will conceive in your womb and give birth to a son”
The annunciation gives the moment the entry refers to by “conceived together with Me,” and it is a conception of a person, not a plan. The entry's Tree begins when he begins.
Resonance Type: Christological/Trinitarian
Revelation 13:8
“the book of life of the Lamb who has been killed.”
Revelation ties the slain Lamb to what was written from the foundation of the world, so the Redemption is not an afterthought to creation or to the Fall. The Tree conceived together with Christ and the Lamb slain before the foundation name the same pre-temporal reality in two registers.
Resonance Type: doctrinal register
1 Peter 1:20
“who was foreknown indeed before the foundation of the world, but was revealed in this last age for your sake,”
Peter distinguishes the foreknowing from the revealing and dates them differently, which is the distinction the entry needs: the Tree was conceived with Christ and disclosed in time. Both moments are named and neither is collapsed into the other.
Resonance Type: doctrinal register
Ephesians 1:4-5
“even as he chose us in him before the foundation of the world, that we would be holy and without defect before him in love, having predestined us for adoption as children through Jesus Christ to himself,”
The election of the redeemed is located in Christ himself and dated before the foundation of the world, with the predestination to adoption following in the same sentence. The divine Heart already contained both the Tree and the souls it would raise before any of them stood in time.
Resonance Type: doctrinal register
Acts 2:23
“being delivered up by the determined counsel and foreknowledge of God”
Peter's preaching joins the counsel and the foreknowledge in one phrase, so that what men did was foreknown without ceasing to be theirs. The entry's next clause depends on exactly this joining.
Resonance Type: doctrinal register
John 17:24
“for you loved me before the foundation of the world.”
Christ dates the Father's love for him before the world, which is the ground on which anything conceived together with him is also prior to the world's unfolding. The entry's temporal claim rests here.
Resonance Type: Christological/Trinitarian
Isaiah 53:4
“Surely he has borne our sickness and carried our suffering”
Isaiah makes the Servant the bearer of what belongs to others, and the verbs are of carrying rather than of knowing. The entry assigns that bearing to the whole span of human response and dates it from the moment of his conception.
Resonance Type: Christological/TrinitarianRelation: Delta
The entry says something no cited passage says. A delta marks the place where the diary goes past what the quoted Scripture states. It is recorded plainly and left open — not defended, not dismissed, simply noted as standing apart.
Scripture delta. Isaiah asserts that the Servant bore our sickness and carried our suffering; the entry asserts that from the moment of his conception he felt in his inmost Heart all the good and the evil that men would do with the Redemption, which the passage does not assert of the Servant's bearing.
Isaiah 53:3
“a man of suffering and acquainted with disease”
The acquaintance named here is not occasional but constitutive, a standing familiarity rather than an episode. The entry's “from that moment” claims a like continuity for what the Heart carried.
Resonance Type: Christological/Trinitarian
Isaiah 46:10
“I declare the end from the beginning, and from ancient times things that are not yet done.”
The end is known from the beginning and the knowing is God's own declaration, which is the foreknowledge the entry's clause assumes. The whole history of the Tree's reception and refusal is present to him from the first moment.
Resonance Type: doctrinal register
John 2:25
“he himself knew what was in man.”
John states Christ's knowledge of the human interior as a general fact and gives it as the reason he needed no testimony. The entry's clause is that knowledge considered as something felt rather than possessed.
Resonance Type: doctrinal register
John 18:4
“Jesus therefore, knowing all the things that were happening to him”
The foreknowledge here is practical and present at the moment of the Passion's beginning, and John makes it the reason for Christ's initiative. The entry extends the same knowing backward to the conception.
Resonance Type: doctrinal register
Genesis 6:6
“The LORD was sorry that he had made man on the earth, and it grieved him in his heart.”
The canon's own language for God receiving human evil is grief located in the heart, and the entry's language is the same. Genesis establishes that the divine response to sin is spoken of as felt, not merely judged.
Resonance Type: doctrinal register
Luke 22:44
“Being in agony, he prayed more earnestly.”
Gethsemane shows the content of Christ's foreknowledge arriving as suffering rather than as information. The entry claims the same relation between knowing and feeling, at a different point in his life.
Resonance Type: affective/meditative
Hebrews 4:15
“one who has been in all points tempted like we are, yet without sin.”
Hebrews makes the high priest's capacity to be touched by our weakness depend on an experience that omits nothing. All points and the entry's “all the good and the evil” are the same kind of totality.
Resonance Type: doctrinal register
Hebrews 12:2
“who for the joy that was set before him endured the cross, despising its shame”
The joy and the shame are held together in a single foreseeing, so that what Christ endured and what he looked toward were present to him at once. The entry's “all the good and the evil” names the same simultaneity.
Resonance Type: Christological/Trinitarian
Genesis 2:9
“made every tree to grow that is pleasant to the sight, and good for food, including the tree of life”
Hogan cites this explicitly. Genesis gives the title the entry uses and sets the tree of life among trees good for food, so that its name promises something received by eating. The Garden's tree is an anticipatory type of the Tree the entry says was conceived in the center of the Heart, and the extension of the title to the Cross is made inside the canon, where the apostolic preaching calls the Cross a tree.
Resonance Type: typologicalRelation: Extension (Acts 5:30)
The step was already taken inside the Bible. The entry reaches further than a plain reading might expect, but the reach is Scripture’s own, not the diary’s. Usually the cited verse is itself the one that makes the move. Occasionally the verse that licenses it is a different one elsewhere in the canon, and then that verse is named. Either way the extension is intra-scriptural: the entry is restating something the canon has already done.
Genesis 3:22
“lest he reach out his hand, and also take of the tree of life, and eat, and live forever”
The access denied here is to the tree of life specifically, and the reason given is that the man would live forever. The canon itself reverses that denial and restores the right of access.
Resonance Type: typologicalRelation: Extension (Revelation 22:14)
The step was already taken inside the Bible. The entry reaches further than a plain reading might expect, but the reach is Scripture’s own, not the diary’s. Usually the cited verse is itself the one that makes the move. Occasionally the verse that licenses it is a different one elsewhere in the canon, and then that verse is named. Either way the extension is intra-scriptural: the entry is restating something the canon has already done.
Acts 5:30
“The God of our fathers raised up Jesus, whom you killed, hanging him on a tree.”
Peter calls the Cross a tree, and the apostolic preaching uses that word rather than naming the instrument directly. The entry's single term Tree for the Redemption is this usage.
Resonance Type: doctrinal register
Galatians 3:13
“Christ redeemed us from the curse of the law, having become a curse for us.”
Paul ties the redemption precisely to the tree by citing the law's curse on one who hangs, which is why Redemption and Tree are a single term rather than two. The entry's compound Tree of Redemption says what Paul argues.
Resonance Type: doctrinal register
Deuteronomy 21:23
“for he who is hanged is accursed of God.”
The law's verdict on a man hanged on a tree is what Paul's argument turns on, and it makes the tree of the Cross the bearer of a curse. The entry's naming of that same tree as the Tree of Life is the exchange the New Testament reads out of this verse.
Resonance Type: typological
1 Peter 2:24
“He himself bore our sins in his body on the tree, that we, having died to sins, might live to righteousness.”
Peter puts the tree, the bearing of sin and the resulting life in one sentence, so that the tree is already the instrument by which life comes. The two titles the entry joins are joined here.
Resonance Type: doctrinal register
Proverbs 3:18
“She is a tree of life to those who lay hold of her.”
Proverbs applies the Edenic title outside Eden, to Wisdom, and makes laying hold the condition. The canon's own willingness to use the title figuratively is what the entry relies on.
Resonance Type: typological
Proverbs 11:30
“The fruit of the righteous is a tree of life.”
Hogan cites this. Here the title attaches to fruit rather than to a trunk, showing the phrase working as a description of what gives life rather than as the name of one object. The souls raised by the Tree become themselves trees of life, their fruit producing further life.
Resonance Type: typological
Revelation 22:2
“On this side of the river and on that was the tree of life, bearing twelve kinds of fruits”
Hogan cites this explicitly. Revelation returns the tree of life to view in the city at the end, with fruit every month and leaves that heal the nations, and the branches reaching the ends of the world are those healing leaves in their temporal operation. The entry states the same presence of the tree of life with its locus moved from the city at the end to the Heart of Christ now.
Resonance Type: typologicalRelation: Relocation
The same truth, spoken in a different place. Scripture says it of the cosmos; the entry says it of the soul. Or Scripture says it of the age to come and the entry says it of now, or Scripture says it of the whole people and the entry says it of one person. The claim hasn’t changed and nothing has been added — it has simply moved its address: outward to inward, future to present, all of us to me.
Revelation 22:14
“that they may have the right to the tree of life”
The right of access denied in Genesis is restored here and made conditional on doing his commandments. The entry's next movement states the condition as remaining united to the Tree.
Resonance Type: doctrinal register
John 15:1-5
“I am the true vine, and my Father is the farmer.… I am the vine. You are the branches. He who remains in me and I in him bears much fruit, for apart from me you can do nothing.”
Hogan cites John 15:1–5 explicitly. The vine-and-branches abiding is the New Testament form of remaining united to the Tree, with the same structural logic of union producing life and separation producing death. Christ makes remaining the whole condition and states the alternative as sterility rather than reduced yield.
Resonance Type: doctrinal register
John 15:6
“If a man doesn’t remain in me, he is thrown out as a branch and is withered”
The consequence of not remaining is given in arboreal terms, which is why the entry's figure can carry both the promise and its loss. The withering is the absence of what the entry calls the life of grace.
Resonance Type: doctrinal register
John 6:56
“He who eats my flesh and drinks my blood lives in me, and I in him.”
The mutual indwelling is attached to a sacramental act, so the union the entry describes has a determinate means in time. The “in time” of the entry's clause is where the sacraments operate.
Resonance Type: doctrinal register
Romans 6:5
“For if we have become united with him in the likeness of his death, we will also be part of his resurrection”
Paul's union is with Christ's death first and his resurrection consequently, which matches a tree that is the Cross and gives life. The grace in time is the first term of that pair.
Resonance Type: doctrinal register
Romans 11:17
“were grafted in among them and became partaker with them of the root and of the richness of the olive tree”
Paul's figure is grafting into a tree, and what is received is the root's own richness rather than a separate gift. The entry's souls receive the life of the Tree they are united to.
Resonance Type: doctrinal register
Ephesians 4:16
“from whom all the body, being fitted and knit together through that which every joint supplies”
Paul derives the body's growth from its connection to the Head, with the supply running through the joints. The entry's figure is arboreal rather than somatic but the dependence is identical.
Resonance Type: doctrinal register
Colossians 2:19
“from whom all the body, being supplied and knit together through the joints and ligaments, grows with God’s growth.”
Not holding firmly to the Head is given as the cause of a growth that fails, which is the negative of the entry's promise. The growth is called God's own.
Resonance Type: doctrinal register
1 John 3:24
“He who keeps his commandments remains in him, and he in him.”
John gives the test by which remaining can be known, which keeps the entry's condition from being a matter of feeling. The Spirit is named as the evidence.
Resonance Type: doctrinal register
Psalm 1:3
“that produces its fruit in its season, whose leaf also does not wither. Whatever he does shall prosper.”
Hogan cites this. The soul united to the Tree is the psalm's own tree: receiving life from the streams, bearing fruit in season, not withering. The souls the entry says are raised well are themselves becoming that flourishing.
Resonance Type: doctrinal register
Psalm 92:13
“They are planted in the LORD’s house. They will flourish in our God’s courts.”
The psalm's righteous are themselves the planted trees, flourishing because of where they stand. The entry's souls are united to a Tree rather than being trees, but the dependence on place is the same.
Resonance Type: typological
Proverbs 15:4
“A gentle tongue is a tree of life, but deceit in it crushes the spirit.”
Hogan cites this. The title is applied to speech, so that what gives life passes from the tree to the one it has fed and out again to others. The life of grace the entry describes is productive in this way rather than merely received.
Resonance Type: typological
Sirach 24:19
“Come to me, all you who desire me, and be filled with my fruits.”
Wisdom's invitation is universal in address and promises filling from her own fruit, which is the structure of the entry's “all those souls who remain united.” The fruit is hers to give.
Resonance Type: typological
Ezekiel 47:12
“whose leaf won’t wither, neither will its fruit fail. It will produce new fruit every month, because its waters issue out of the sanctuary.”
Ezekiel's trees give unfailing fruit and healing leaves, and the reason given is the water's origin in the sanctuary. The prophetic form has both fruit and leaf administering life, which is the structure of the entry's two-stage administration. The entry states the same dependence of the tree's life-giving on its source, with the locus moved from the temple's river to the center of the Heart.
Resonance Type: typologicalRelation: Relocation
The same truth, spoken in a different place. Scripture says it of the cosmos; the entry says it of the soul. Or Scripture says it of the age to come and the entry says it of now, or Scripture says it of the whole people and the entry says it of one person. The claim hasn’t changed and nothing has been added — it has simply moved its address: outward to inward, future to present, all of us to me.
Revelation 2:7
“To him who overcomes I will give to eat from the tree of life, which is in the Paradise of my God.”
Hogan cites this explicitly. The promise to the overcomer is eating from the tree of life in Paradise, so the tree is the term of the eschatological reward and not only of present nourishment. The entry gives that promise its most determinate form by ordering it in two stages — grace in time, glory in eternity — as the sequential administration of the tree's own fruit, partial now and complete in Paradise.
Resonance Type: doctrinal registerRelation: Specification
The same truth, drawn finer. Scripture states it; the entry states it more exactly — the same claim brought to a sharper point. Nothing new is asserted, only something made more definite.
Romans 8:30
“Whom he called, those he also justified. Whom he justified, those he also glorified.”
Paul's chain makes glory the terminus of a sequence that begins in grace and runs without a break. The entry's two clauses are that sequence under the figure of a tree rearing what it feeds.
Resonance Type: doctrinal register
2 Corinthians 3:18
“are transformed into the same image from glory to glory, even as from the Lord, the Spirit.”
The transformation is progressive and its measure is glory throughout, so glory is received in degrees through the grace-life until the full glory-life is given. The passage from grace to glory is one movement rather than two gifts, which is what the entry's sequence describes.
Resonance Type: doctrinal register
Colossians 1:10
“bearing fruit in every good work and increasing in the knowledge of God,”
Being raised well by the Tree is the growth Paul prays for: fruit in every good work and an increasing knowledge. The entry's condition for the second administration is this operation of the grace-life carried to its term.
Resonance Type: doctrinal register
John 17:22
“The glory which you have given me, I have given to them, that they may be one, even as we are one”
Christ states the glory given to the disciples as the very glory given to him, and he makes unity its purpose. The entry's life of glory is administered out of the Tree the souls are united to.
Resonance Type: Christological/Trinitarian
John 10:28
“I give eternal life to them.”
Christ names himself the giver and the gift as eternal life, in the simplest possible form. The entry's clause says the same thing with the Tree as the administering instrument.
Resonance Type: doctrinal register
1 John 3:2
“we know that when he is revealed, we will be like him, for we will see him just as he is.”
The content of glory is given as likeness consequent on seeing, which is what the entry's life of glory in eternity contains. The present state is explicitly not yet that.
Resonance Type: doctrinal register
Romans 6:22
“you have your fruit of sanctification and the result of eternal life.”
Paul distinguishes the fruit now from the end then and names them in that order, which is the order of the entry's two clauses. Both are called products of the same servitude to God.
Resonance Type: doctrinal register
Colossians 1:12
“who made us fit to be partakers of the inheritance of the saints in light”
The fitting-for is the Father's work and precedes the partaking, which is what the entry's “when the Tree has raised them well” describes. Readiness is made, not presumed.
Resonance Type: doctrinal register
Hebrews 2:10
“in bringing many children to glory, to make the author of their salvation perfect through sufferings.”
Glory is the destination of the many and suffering is the road of the one who leads them, which is why a tree that is the Cross can be the thing that rears souls to glory. The two are joined in one clause.
Resonance Type: Christological/Trinitarian
2 Timothy 4:8
“the crown of righteousness is stored up for me, which the Lord, the righteous judge, will give to me on that day”
The reward is stored and given on a day, so the eternal term is distinguished from the present running. The entry's “in eternity” marks the same distinction.
Resonance Type: doctrinal register
Galatians 6:9
“for we will reap in due season if we don’t give up.”
Paul's agricultural figure makes the reaping conditional on persistence, which is the entry's remaining carried into the second clause. The season is not the sower's to choose.
Resonance Type: doctrinal register
Wisdom 3:9
“The faithful will live with him in love, because grace and mercy are with his chosen ones.”
Wisdom names grace and mercy as what accompanies the chosen and living with him as the outcome, holding the two terms of the entry's clause together. The deuterocanonical formulation states the sequence without the Pauline vocabulary.
Resonance Type: doctrinal register
Lamentations 1:12
“Look, and see if there is any sorrow like my sorrow”
The verse is a question addressed to passers-by that measures a sorrow by inviting comparison and finding none, which is exactly the rhetorical form of the entry's clause. The question is not a request for information.
Resonance Type: doctrinal register
Micah 6:3
“My people, what have I done to you? How have I burdened you? Answer me!”
The divine lawsuit opens with God's own questions to his people, so the form of a wounded interrogation is the canon's. The entry's single question belongs to that register.
Resonance Type: doctrinal register
Isaiah 5:4
“What could have been done more to my vineyard, that I have not done in it?”
The owner's question concerns what more he could have given, which is the grievance of one whose provision was complete and whose return was not. The entry's sorrow follows immediately on the description of what the Tree would have given.
Resonance Type: typological
Isaiah 1:3
“but Israel doesn’t know. My people don’t consider.”
The contrast with ox and donkey makes the complaint one of unreciprocated knowledge rather than of mere disobedience. The entry's sorrow is of this kind: the Tree is not recognised for what it gives.
Resonance Type: doctrinal register
Jeremiah 2:13
“For my people have committed two evils: they have forsaken me, the spring of living waters”
The grievance is specifically that the source of life was abandoned for substitutes, which is the structure of a complaint about a Tree of Life refused. The source names itself as the thing forsaken.
Resonance Type: doctrinal register
Hosea 11:8
“My heart is turned within me, my compassion is aroused.”
The divine heart is described as turning within itself under the pressure of its people's state, which is the interiority the entry's question assumes. Hosea gives the canon's fullest language for grief located in God's own heart.
Resonance Type: doctrinal register
Psalm 69:20
“Reproach has broken my heart, and I am full of heaviness.”
The psalm read of Christ makes reproach the cause and the heart the place of the injury, which is where the entry locates the sorrow. The looking for comforters and finding none follows in the same verse.
Resonance Type: Christological/Trinitarian
Matthew 26:38
“My soul is exceedingly sorrowful, even to death.”
Christ states his own sorrow and gives its extremity a measure, in the first person, as the entry's question does. Gethsemane is where the canon shows this sorrow spoken aloud.
Resonance Type: Christological/Trinitarian
Matthew 23:37
“How often I would have gathered your children together, even as a hen gathers her chicks under her wings, and you would not!”
The lament names a repeated willing met by refusal, which is the shape of the entry's complaint about souls kept from life. The sorrow is over what was intended and prevented.
Resonance Type: doctrinal register
Luke 19:41
“When he came near, he saw the city and wept over it”
The weeping is occasioned by seeing, and what is seen is a people's coming loss rather than his own. The entry's sorrow follows the same movement from sight to grief.
Resonance Type: affective/meditative
John 11:35
“Jesus wept.”
The shortest verse in the canon establishes without argument that grief belongs to Christ's own life. The entry's rhetorical question depends on that being already settled.
Resonance Type: affective/meditative
Matthew 16:18
“on this rock I will build my assembly, and the gates of Hades will not prevail against it.”
Christ states the indestructibility of what he builds as a flat negative about the opposition's capacity, not about its intent. The entry's two negatives have the same form: the attempt is granted, the success denied.
Resonance Type: doctrinal register
Isaiah 54:17
“No weapon that is formed against you will prevail”
The weapon is granted its forming and denied its prevailing, which is precisely the entry's distinction between what the malicious can attempt and what they can accomplish. The ground is given as the LORD's own righteousness.
Resonance Type: doctrinal register
1 Peter 2:4-5
“Come to him, a living stone, rejected indeed by men, but chosen by God, precious. You also as living stones are built up as a spiritual house”
Hogan cites this. The living stone is rejected by men and chosen by God, and the living stones are built on him into a house. The trunk the entry says cannot be touched stands where the living stone stands, and the building-up of the others is what an attack that cannot reach him is left to obstruct.
Resonance Type: typological
Job 14:7
“For there is hope for a tree if it is cut down, that it will sprout again, that the tender branch of it will not cease.”
Job makes the tree the one thing in his catalogue that survives cutting, and the hope lies in what remains below the cut. The entry's untouchable trunk is that remainder made absolute.
Resonance Type: typological
Isaiah 6:13
“as an oak whose stump remains when they are cut down, so the holy seed is its stump.”
Isaiah identifies the surviving stump with the holy seed, so that what cannot be destroyed is named as the bearer of the promise. The entry's trunk holds the same place in its figure.
Resonance Type: typological
Daniel 4:15
“Nevertheless leave the stump of its roots in the earth, even with a band of iron and bronze”
In Daniel the stump is spared by decree in the midst of a judgment, so that even the felling of that tree stops short of the root. The entry's trunk is unreachable rather than spared.
Resonance Type: typological
Daniel 2:44
“the God of heaven will set up a kingdom which will never be destroyed”
Daniel sets a kingdom that cannot be destroyed against kingdoms that break in pieces, which is the contrast the entry draws between the Tree and those who attack it. Permanence is attributed to its founder.
Resonance Type: doctrinal register
Psalm 125:1
“Those who trust in the LORD are as Mount Zion, which can’t be moved, but remains forever.”
The psalm's figure of immovability is grounded in trust rather than in the mountain, and the entry's immovable trunk is likewise grounded in whose Heart it is rooted in. The permanence is derived.
Resonance Type: typological
Luke 21:33
“Heaven and earth will pass away, but my words will by no means pass away.”
Christ contrasts the passing of the cosmos with the permanence of what is his, using the strongest available negative. The entry's cannot is of that order.
Resonance Type: doctrinal register
John 10:28
“They will never perish, and no one will snatch them out of my hand.”
The security promised is stated as the impossibility of a successful seizure, with the attempt left imaginable. The entry's clause grants the attempt on the branches and denies it on the trunk.
Resonance Type: doctrinal register
John 10:29
“No one is able to snatch them out of my Father’s hand.”
The repetition moves the guarantee to the Father and states it as an inability on the part of any opponent. The entry's negatives are of the same kind: an inability, not a prohibition.
Resonance Type: doctrinal register
2 Timothy 2:19
“God’s firm foundation stands, having this seal”
Paul answers the defection of individuals by pointing to a foundation that stands regardless, which is the distinction the entry draws between branches that can be cut and a trunk that cannot be touched. Loss at the edges leaves the foundation intact.
Resonance Type: doctrinal register
Hebrews 12:28
“receiving a Kingdom that can’t be shaken”
Hebrews contrasts a shakeable creation with an unshakeable Kingdom, and the gratitude it calls for follows from that. The entry's untouchable trunk belongs to the unshakeable order.
Resonance Type: doctrinal register
Jeremiah 11:19
“Let’s destroy the tree with its fruit, and let’s cut him off from the land of the living”
Jeremiah reports a plot framed in exactly the entry's terms: a tree attacked together with its fruit, so that life is cut off, and the prophet records the intention and not only the act. The scheme is the same in both places, and the entry's preceding clause has already denied it the trunk.
Resonance Type: typological
Daniel 4:14
“Cut down the tree and cut off its branches! Shake off its leaves and scatter its fruit!”
The command names the cutting of branches as a separate act from the felling, and its purpose is to deprive those sheltering under the tree. The entry's cutting of some branches is the same partial attack.
Resonance Type: typological
Matthew 23:14
“Because you shut up the Kingdom of Heaven against men; for you don’t enter in yourselves, neither do you allow those who are entering in to enter.”
The woe is directed at those who obstruct others' entry rather than at their own refusal, and the obstruction is the specific charge. The entry's clause names the same purpose: so that souls may not receive life.
Resonance Type: doctrinal register
Luke 11:52
“For you took away the key of knowledge. You didn’t enter in yourselves, and those who were entering in, you hindered.”
Luke's version makes the obstruction an act of taking away something others needed, which is what cutting a branch does to those who would have fed on it. The hindering is stated as accomplished.
Resonance Type: doctrinal register
Luke 8:12
“then the devil comes and takes away the word from their heart, that they may not believe and be saved.”
The purpose clause here is identical in form to the entry's: an act of removal performed in order that salvation not follow. The agent is named as the devil, and the entry's agents are men who serve the same end.
Resonance Type: doctrinal register
John 10:10
“The thief only comes to steal, kill, and destroy. I came that they may have life, and may have it abundantly.”
The thief's purpose is set directly against the giving of life, which is the opposition the entry's purpose clause states. What is stolen is the life that was to have been administered through the branches.
Resonance Type: doctrinal register
Acts 9:4
“He fell on the earth, and heard a voice saying to him, “Saul, Saul, why do you persecute me?””
Hogan cites this explicitly. Christ identifies the persecution of those united to him with persecution of himself, in the second person and without qualification. This is the canon's most direct statement of the logic the entry's clause depends on: the branches are so united to the trunk that cutting them wounds him.
Resonance Type: doctrinal register
Matthew 12:33
“Either make the tree good and its fruit good, or make the tree corrupt and its fruit corrupt; for the tree is known by its fruit.”
Hogan cites this. Christ binds the tree's quality to its fruit so tightly that the fruit is the tree's evidence. The Tree the entry describes cannot be made corrupt, so what the branch-cutting prevents is the fruit by which it would have been known.
Resonance Type: doctrinal register
1 Thessalonians 2:16
“forbidding us to speak to the Gentiles that they may be saved”
Paul describes obstruction aimed precisely at preventing others' salvation, and he states that aim without softening it. The entry's “so that souls may not receive life” is this charge.
Resonance Type: doctrinal register
Matthew 18:6
“whoever causes one of these little ones who believe in me to stumble”
The gravity attached to causing another's fall is stated in the harshest terms available, which measures the offence the entry describes. The injury is to the little one and the reckoning is with Christ.
Resonance Type: doctrinal register
Acts 13:8
“withstood them, seeking to turn the proconsul away from the faith.”
Luke records a particular attempt to turn one soul from the faith, which is the concrete form of the entry's many who try. The seeking is reported as failing.
Resonance Type: doctrinal register
Ephesians 6:12
“our wrestling is not against flesh and blood, but against the principalities, against the powers”
Paul locates the real adversary behind the human one, so that an attack carried out by men is not exhausted by them. The entry's indefinite “many” leaves that composite unanalysed, and the canon supplies it here.
Resonance Type: doctrinal register
Romans 11:19
“Branches were broken off, that I might be grafted in.”
Paul's breaking off of branches is a divine act with a purpose of mercy, which sets off the entry's cutting of branches with a purpose of deprivation. The same image carries opposite intentions.
Resonance Type: typological
John 15:2
“Every branch in me that doesn’t bear fruit, he takes away. Every branch that bears fruit, he prunes, that it may bear more fruit.”
Christ assigns the removal of branches to the Father and its purpose to greater fruit, so that cutting in the canon's own figure serves life. The entry describes a cutting whose stated purpose is that souls not receive life, and the contrast of agents and ends is the point.
Resonance Type: doctrinal register
Zechariah 11:17
“Woe to the worthless shepherd who leaves the flock!”
The woe falls on one whose failure consists in abandoning those he was to feed, and the punishment strikes the arm and the eye that should have served them. Those who cut branches so that souls go unfed stand under this woe.
Resonance Type: typological
Isaiah 5:4
“Why, when I looked for it to yield grapes, did it yield wild grapes?”
The owner's question concerns a return he looked for and did not receive, so the loss is stated as his. The entry's clause names that loss as glory and pleasure withheld.
Resonance Type: typological
Isaiah 5:2
“He looked for it to yield grapes, but it yielded wild grapes.”
The narrative form states the expectation and its disappointment side by side, without resolving either. The entry's would have produced for Me has the same conditional shape.
Resonance Type: typological
Matthew 21:34
“he sent his servants to the farmers to receive his fruit.”
The owner's claim on the fruit is stated as a right, which is what makes its withholding a taking rather than a refusal of a gift. The entry's take away from Me rests on such a claim.
Resonance Type: typological
Matthew 21:35
“The farmers took his servants, beat one, killed another, and stoned another.”
The withholding escalates into violence against those sent, so the parable makes the deprivation active rather than merely negligent. The entry's many who try to cut is the same activity.
Resonance Type: typological
Mark 12:2
“he sent a servant to the farmer to get from the farmer his share of the fruit of the vineyard.”
Mark specifies a share belonging to the owner, which quantifies what is lost when it is withheld. The entry's “all the glory and the pleasure” is such a share named in full.
Resonance Type: typological
Luke 20:10
“But the farmers beat him and sent him away empty.”
The emptiness of the returning servant is the parable's image of the owner's loss, and Luke states it as the outcome. The entry's complaint is of that emptiness.
Resonance Type: typological
John 15:8
“In this my Father is glorified, that you bear much fruit”
Christ makes the Father's glory depend on the disciples' fruitfulness, which establishes that glory genuinely accrues to God from what souls produce. The entry's claim that glory is taken away presupposes this.
Resonance Type: doctrinal register
Malachi 1:6
“If I am a father, then where is my honor?”
The question states an honour due and not rendered, and it is put in the first person by God himself. The entry's grievance is in the same voice.
Resonance Type: doctrinal register
Romans 2:24
“the name of God is blasphemed among the Gentiles because of you”
Paul makes the conduct of those who bear the name the cause of dishonour to God among others, so that a loss of glory is traced to particular people. The entry traces its loss the same way.
Resonance Type: doctrinal register
Isaiah 49:4
“I have labored in vain. I have spent my strength in vain for nothing”
The Servant speaks his own sense of fruitless labour before committing his cause to God, and the complaint is allowed to stand in the text. The entry's sorrow over a Tree whose yield is taken has this precedent in the Servant's own mouth.
Resonance Type: Christological/Trinitarian
Isaiah 53:11
“After the suffering of his soul, he will see the light and be satisfied.”
Isaiah states the Servant's final satisfaction as the outcome of his suffering, so the canon holds together a real deprivation and an assured satisfaction. The entry voices the deprivation; this verse holds the other term.
Resonance Type: Christological/Trinitarian
Proverbs 8:30
“I was a delight day by day, always rejoicing before him”
Wisdom's rejoicing before God is stated as continuous and mutual, which establishes delight as something proper to the divine life rather than a figure of speech. The entry's pleasure belongs to that register.
Resonance Type: typological
Proverbs 8:31
“rejoicing in his whole world. My delight was with the sons of men.”
The delight is specified as being with the sons of men, so that human beings are named as its object. The entry's claim that a pleasure was to have been produced for Christ by souls depends on exactly this.
Resonance Type: typological
Zephaniah 3:17
“He will rejoice over you with joy.”
The prophet attributes joy over his people to God directly and repeats it within the verse. The entry's language of pleasure taken away presupposes a joy that was there to be taken.
Resonance Type: doctrinal register
Luke 24:31
“Their eyes were opened and they recognized him; then he vanished out of their sight.”
Recognition and disappearance are given in one sentence, so that the vanishing follows directly on the disclosure rather than interrupting it. The entry's closing clause has the same structure.
Resonance Type: doctrinal register
Genesis 17:22
“When he finished talking with him, God went up from Abraham.”
The departure is marked immediately on the end of the speech, and the narration adds nothing. The entry's closing clause is this formula.
Resonance Type: typological
Genesis 35:13
“God went up from him in the place where he spoke with him.”
The place of the speaking is named as the place of the going up, binding the two events together. The entry reports no change of place either.
Resonance Type: typological
Judges 6:21
“Then the LORD’s angel departed out of his sight.”
The departure is from sight specifically, which is the mode of the entry's disappearance. The narrative gives no leave-taking.
Resonance Type: typological
Tobit 12:21
“Then they rose up, and saw him no more.”
The deuterocanonical formula states only the end of seeing, and the book treats it as the natural close of such an encounter. The entry's brevity matches.
Resonance Type: typological
Luke 1:38
“Then the angel departed from her.”
The annunciation ends with a single clause of departure following the words spoken, with no description of how. The entry's close is of this form.
Resonance Type: typological
Acts 1:9
“When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight.”
The withdrawal happens while they are looking and immediately upon his having spoken, which is the sequence the entry reports. The removal is from sight and is effected rather than chosen by the watchers.
Resonance Type: doctrinal register