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Index to the Apocalypse explained of Emanuel Swedenborg online

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rule and for the sake of eminence, and not from the enjoy-
ment in uses and for the sake of the public good (n. 950).

Evils of every kind spring from the love of self One who
loves himself alone, loves his own proprium ; and hence
he immerses in proprium all things of his will and his un-
derstanding, even so that he cannot be uplifted from it to
heaven and to the Lord (n. 653a).

The love of self is a merely corporeal love, springing up from
the ebullition and fermentation of obsolete parts, and their
titillation inwardly in the body ; whence the perceptive
[faculty] of the mind, which requires a pure atmosphere,
not only grows dull and gross, but even perishes. That
the love of self is from this origin may be plain from its
correspondence with, human excrement {see more, n. 512).

The hells where love of self reigns, are those that are more
dreadful and malignant than others, and are in direfl op-
position to the Lord (n. 650a).

(See articles n. 159, 171, 394, 506, 512, 517, 584, 650a, 6S3a,
950, 951, 982, loio, 1016, 1022.)

Sell {Vendere). — "To buy and sell" {Apoc. xjii. 17) signifies to pro-
cure for themselves knowledges of truth and good from
the Word, and to communicate them to others, or, what
is the same, to learn and to teach; because by "wealth"
and "riches" in the Word are signified knowledges of
truth and good; and by "silver and gold," by means of
which purchases and sales are effe6led, are signified the
truths and goods of heaven and the church. It is from
this that, throughout the Word, there is mention made of
"buying," "selling," " dealing in merchandise " and "trad-
ing," and that by them are signified spiritual buying and
selling, dealing in merchandise, and trading (n. 840).

"To sell" {Nahum iii. 4) is to estrange (n. 3550-

That those of the Jewish Church were wholly deprived of
truth and good is signified {Deut. xxxii. 30) where it is
said that "their Rock sold them, and that Jehovah shut
them up :" the term " Rock" is used of truth, and "Jeho-
vah" of good; "to sell" and "to shut up" is to be de-
prived (n. 41 ic).

" To be sold for nought " {Isa. Iii. 3) signifies from oneself or
from proprium to estrange oneself and to withdraw by
falsities (n. 3281/).

That "Joseph was sold into servitude" {Ps. cv. 17), signifies
that the Lord was esteemed as of little worth (n. 448^).

" Vendere (to sell) " represents

MAKHAR, Deut. xxxii. 30 (n. 4n«);
Ps. cv. 17 (n. 448.^) ;


Isa. lii. 3 (n. 328^, 840) ;
Joel iii. 3 (n. 376^) ;
Nahum iii. 4 (n. 'i^^e) :
POLEO, Matt. xiii. 44 (n. 863a) ; xxi. 12 (n. 840) ; xxv. 9 (n, 840) ;
j^ Luke xxii. 36 (n. 131a) ;
Apoc. xiii. 17 (n. 840).

Semblance, Like {instar). — {See Implanted.^

Everything in which there is force wishes to produce its like

Seminaries, Nurseries {SeminaHa). — How holy are marriages in
themselves, that is, from creation, may be seen from this, —
that they are the seminaries of the human race ; and as
the angelic heaven is from the human race, they are also
the seminaries of heaven (n. 988).

Send (Mittere). — " To Send" {Apoc. 1. i) is to reveal (n. 8).

" To be sent " and " to send," when said concerning the Lord,
are meant to go forth and to proceed (n. 183^).

"Mittere (to send) " represents

SHALACH, Ps. xliii. 3 (n. 391^);

jfer. xiv. 15 (n. 386^) ; xvi. 16 (n. 4051:) :
APOSTELLo, yohn iii. 34 (n. 1833);

Apoc. i. I (n. 8) :
BALLo, Apoc. viii. 8, rendered " cast " in the authorized version

(n. 511) ; xviii. 19 (n. 117S) :
PEMPO, jfohn xvi. 7 (n. 183^);

Apoc. xi. 10 (n. 66i); xiv. 15, rendered "thrust" in the au-
thorized version (n. 911a) ; verse 18, likewise rendered
"thrust" (n. 918).

Send away (EmUtere). — By "the rich" {Luke i. 53) are signi-
fied those who have abundance of knowledges, and are in
no desire : that they are deprived of them is signified by
God's "sending the rich empty away" (n. 3861;).

"Bmittere (to send away)" represents

SHALACH, Ps. Ixxx. II (n. 5l8i, 6541:) ; civ. 10 (n. /sp^d, 483a, IlOOir);
verse 30 (n. 294*) ; cxliv. 6 (n. 405.4) ;

Joel iii. 13 (n. 911^) ;

Zech. ix. II (n. %\\d) :
APOSTELLO, Luke X. I (n. 365^);

Apoc. v. 6 (n. 318) :
ExAPosTELLO, Luic i. 53 (n. 3861^) ; XX. 10 (n. 3i5<^).

Sending (immissio). — By "a sending (mishlachchath) of evil

angels" {Ps. Ixxviii. 49 ; margin of revised version,) is signified
the false of- evil from hell (n. 503a).

(Missio). — That the false and the evil shall not be with

those who do good from the love of good, but that there
shall be good both natural and spiritual, is signified {/sa.


vii. 25) where it is said that "there shall not come thither
the fear of a pl^ce of briers and of thorns, but there shall
be a sending forth (mishlach) of the ox and the treading of
sheep ;" or, thither shall oxen be sent, and sheep shall
tread there: "the ox" signifies natural good, and "the
sheep" spiritual good (n. 304c).


See £zei. xxvii. 5 (n. 514a).

Sennacherib {SancherUus). — By "Sennacherib," as king of Assyria
<^Isa. xxxvii. 17), is signified the perverted rational (n.

(See also articles n. 5i8</, 654*, 706c.)

Senses (Sensus). — All man's senses, namely, sight, hearing, smell,
taste, and touch, are not in the man, but they are excited
and produced from influx. In man there are simply or-
ganic forms that are recipients ; these are of no sense until
something fitting flows-in from without (n. 349a; com-
pare n. 5433). (^See Sensories.)

Whoever investigates the subjefl somewhat deeply, may
know that man, as to all the things belonging to him and
as to every individual thing, is an organ of life ; also that
what produces sense and perception flows-in from without,
and that the life itself causes man to have sensation and
perception as from himself (n. 1122).

There are two senses given to man that serve as means for
receiving the things by which the rational is brought into
form, and those things also by which man is reformed ;
namely, the senses of sight and of hearing; the other
senses are for other uses. The things that enter through
the sense of sight enter into man's understanding and en-
lighten it ; those that enter through the sense of hearing
enter into the understanding and into the will at the same
time (n. 14).

Those who reason and draw conclusions from the fallacies of
the senses, attribute all things to Nature (n. 575). (See

In the end of a church man talks about spiritual things, or
things of heaven and the church, and reasons about them,
from the corporeal-sensual, and so from the fallacies of the
senses (n. 569a).

Sensitiveness {SensUivum). — That toward which man is affefted spir-
itually is not a matter of thought, and therefore he does
not see it by thinking ; but he "perceives it by a certain
sense that does not refer itself to sight, but to another kind
of sensitiveness, which is called the sensitiveness of enjoy-
ment. Because this enjoyment is spiritual, and above the


sense of natural enjoyment, a man does not perceive it ex-
cept when he has been made spiritual, that is, has been
made spiritual by the Lord (n. 229).

Sensories (Sensonn). — {See Senses.)

The whole body, with all its sensories, is but the instrument
of its soul, or its spirit (n. 152).

The whole face, where the sensory organs of sight, smell, hear-
ing, and taste are situated, corresponds to the affeftions
and the thoughts from them, in a general way. The eyes
correspond to understanding, the nostrils to perception, the
ears to hearkening and obedience, and the taste to the de-
sire of knowing and becoming wise (n. 427a).

The senses of man, namely,, sight, hearing, smell, taste, and
touch, are not in the man, but they are excited and brought
out from influx. In man there are simply organic forms
that are recipients ; these are of no sense until something
fitting flows-in from without. With the internal sensories,
belonging to thought and affeflion, which receive influx
from the spiritual world, the case is similar to that of the
external sensories which receive it from the natural world
(n. 349a).

Sensual (Sensuaiis). — The ultimate in man, which is the sensual-
natural, corresponds to the soles of the feet (n. 365^).
The ultimate sensual, which also the Lord glorified or made
divine, is signified {Num. xxi. 5-9; yokn iii. 14, 15) by
the brazen serpent, set upon a standard (n, 58 li); by "a
serpent" is signified that which is the ultimate of life in
man, which is called the external sensual. Whereas this
ultimate was divine in the Lord, therefore a serpent of
brass was made among the sons of Israel, which signified
that they would again live if they would look to the Di-
vine Human of the Lord (n. 70 ; compare n. 8o5^(viii.)).

The sensual is the ultimate of man's life, adhering to his cor-
poreal part and inhering in it (n. 543i5).

By the ultimate sensual of man is not meant the sensual be-
longing to sight, hearing, smell, taste, and touch, for these
properly belong to the body ; but the ultimate of thought
and affeflion is meant, which is first opened with infants
{see viuch m.ore, n. 543a).

Man's sensual is in the lowest place ; and, as it were, it creeps
on the ground, beneath man's other parts (n. 581a).

Man is born first sensual, next he becomes natural, then ra-
tional, and at length spiritual ; but he who falsifies the
truths of the church becomes natural again, and at last
sensual (n. 654/).

Sensual things ought to be in the last place, not the first.


With the wise man and the intelligent, they are in the
last place, and are subjedl to what is more interior ; but
with the unwise man they hold the first place, and are
dominant ; and those in whom they hold the first place
are those who are properly called the sensual (n. 543^).

If sensual things are in the last place, through them is opened
a way for the understanding, and truths are disengaged
by a kind of extradlion. These sensual parts in man stand
out nearest to the world, and admit things that work-in
from the world, and as it were strain them. The sensual
parts thus minister in things that are of service to the in-
teriors that belong to the mind. There are sensual things
that minister to the intellediual part, and there are those
which minister to the voluntary part (n. 543*).

Unless the thought be raised from sensual things, man has
little wisdom ; the wise man thinks above what is sen-
sual (n. 543^). Spiritual men rarely think from sensual
things, for they think from things rational and intellediual ;
but sensual men, who have confirmed themselves in falsi-
ties against divine and spiritual things, when left to them-
selves, think from sensual things only (n. 559).

With his spirit man can see things that are in the spiritual
world, if he can be withdrawn from the sensual things which
are from the body, and raised by the Lord into the light
of heaven (n. 543*).

There are sensual men who are not evil, because their inte-
riors have not been closed (n. 543^; compare n. liArd).
Those who are merely sensual in the world, but who still
were well-disposed, dwell in the seas in the spiritual world
{concerning which see n. 342^; compare n. 513a) ; also in
the lower parts (n. 581a).

The lowest natural are sensual. They do not lift themselves
in thought beyond the sense of the letter of the Word (n.

One is called a sensual man who judges of all things from the
senses of the body, and who believes nothing that he can-
not see with the eyes and touch with the hands ; saying
that such things are something, and rejefting all others

(n. 543*)-

The ultimate of the understanding is the sensual scientific, and
the ultimate of the will is sensual enjoyment (n. 543^).

Sensual scientifics {or matters for knowledge) are such as enter
from the world through the five senses of the body ; and
which consequently, viewed in themselves, are material,
corporeal, and worldly, in comparison with interior things
{see much more, n. 559 ; compare n. 581a).

With those who are in the truths of the Word with the affec-
tion of the love of self, the natural mind is closed ; only


the ultimate of this mind is open, which is called the sen-
sual [part], and which proximately is inherent in the body,
and proximately stands out to the world (n. 579).

In the sensual man, which is the lowest natural, proximately
standing out to the world, there are fallacies, and falsities
from them (n. 513a).

All the evils that a man derives from his parents have their
seat in his natural and sensual man, but not in the spirit-
ual ; and consequently the natural man, and especially the
sensual man, is opposite to the spiritual : and in the meas-
ure and according to the quality of the opening and the
forming of the spiritual man, the evils of the natural and
the sensual man are removed, and goods are implanted in
place of them. As all evils have their seat in the natural
and sensual man, it follows that falsities are there too (n.
543^) ; the sensual is the source of all evils and their falsi-
ties (n. 654/).

Sensual men reason sharply and skilfully, because their
thought is so near their speech as to be almoSt in it, and
because they place all intelligence in speech from memory
alone ; but their reasoning is from fallacies of the senses
(n. 543^; compare n. 552, 569c, 570, 581a).

Those who reasoned from the sensual, and thus against the
genuine truths of faith, were called by the ancients "ser-
pents of the tree of knowledge" (n. 543^).

Sensual men hold their minds fixed on earthly things, very
nearly like animals of the earth ; and they also compare
themselves to animals (n. 559).

Sensual matters of knowledge have very great persuasive

power {see much m,ore, n. 556a, 559). {See Persuasion.')

(Concerning the sensual, examine the following articles: —

n. 70, 342*, 355*, 365*, 513a, 543<^<^, 55°. 552, 556a, 559,

570, s?,ia,i, 654/, ^l^i,d, 719, 7z<)a,i, 763.)

Separate {Separare). — "To separate (paraoh) the sons of men, and
set their bounds" {Deut. xxxii. 8), signifies to withdraw
them from falsities and to endow them with truths (n.

Separation (SefaraUo). — By "the water of separation (niddah) "

{Num. xix. 9), prepared from the red heifer that was
burned (verses i-io), is signified the truth of the nat-
ural man (n. 364^).

Separated {Separatus). — A man is in the separated state when

he is merely kept in thought that belongs to the under-
standing, and not at the same time in affedion that be-
longs to his will. But he is in the state that is not sepa-
rated, when he is kept in thought from the understanding,
and at the same time in affedion from the will (n. 997).


Sepulchre, Grave (SepuUrum). — (^See Death, Tomb.)

By "a sepulchre" in the spiritual sense, and pre-eminently by
" the sepulchre in which the Lord was," is signified resur-
redion, and likewise regeneration (n. 6871;).

From the dead bodies and bones in them, "sepulchres" sig-
nify things that are unclean, and accordingly things that
are infernal (n. 659a).

" To sit in the sepulchres " signifies to abide in filthy loves (n.

It is to be noted that falsities and evils of every kind corre-
spond to the unclean and foul things that are in the natu-
ral world ; the more dreadful falsities and evils to things
pertaining to dead bodies, and to fetid, excrementitious
things ; the milder falsities and evils to things of the
swamp. It comes from this; that the dwelling-places of
those in the hells who are in such falsities and evils, ap-
pear like pits and graves ; and, if you are willing to be-
lieve it, such genii and spirits dwell in the graves, the
privies, and the swamps, that are in our world, although
they do not know it (n. 659^).

"Sepulcrum (a sepulchre, a grave,) " represents

QEBHER, Num. xi. 34 (ii. '^1^,0) % xix. 16 (n. 659a) ;

2 Kings xiii. 21 (n. 659</) ; xxii. 20 (n. 659<^) ; xxiii. 16 (n.

659/) ;

Job V. 26 (n. 659^) ;

Ps. Ixxxviii. II (n. 659^) ;

Isa. xiv. 19 (n. 659^, 10291/) ; xxii. 16 (n. 4ii«) ; Ixv. 4 (n.

6S9a) ;
yer. viii. i (n. 659s);

Ezek. xxxii. 22, 23 (n. 6590) ; xxxvii. 13 (n. 6591:, 899^) :
TAPHos, Matt. viii. 28 (n. 659*); xxiii. 29 (n. 659^); xxviii. I (n.
I95<:, 400rf).

Seraphim. — (^See Cherub.)

The signification of "seraphim" is like that of "cherubim,"
namely, divine providence as to protedtion (n. 282 ; com-
pare n. 285, 580).

"Seraphim " is the plural of the Hebrew word

SARAPH, Isa. vi. 2 (n. 282, 285, 580).

Serpent (Serpens). — (See Creeping things, Sensuai.)

By "the serpent" is signified that which is the ultimate of the
life in man, which is called the external sensual. Because
this ultimate was divine in the Lord, therefore a serpent
of brass was made among the sons of Israel, which signi-
fied that if they would look to the Divine Human of the


Lord, they should live again (n. 70 ; compare n. 581^,


By "the serpent" is signified the sensual, which is the ulti-
mate of the understanding (n. 70, 355^).

Whereas by "serpents" are signified sensual things, which
are the ultimates of the natural man, and these are not
evil except with those who are evil, and as dragons are
called by the same word in Hebrew which means serpents
that are not venomous, for these reasons "dragons," when
mentioned in the Word and meaning such serpents, sig-
nify sensual things that are not evil ; or, applied to per-
sons, sensual men who are not evil (n. 7i4(/).

"Serpents" are the craftiness of the sensual man (n. 581a •

compare n. 763).
By " the old serpent " {Apoc. xii. 9) are signified the sensiial

(n. 739")-
By "the serpent's head" {Gen. iii. 15) is signified all evil (n.

By "the voice of the serpent" {Jer. xlvi. 22) are meant
craftiness and deceit (n. 1145).

"Serpens (a serpent) " represents

NACHASH, Gen. iii. i (n. 581a); verse 14 (n. 581*, 739*); xlix. 17

Exod. iv. 3 (n. 581*, 7i4<i) ;
Num. xxi. 6, 7, 9 (n. 70, 581*) ;
Deut. viii. 15 (n. 581*, T>p<i)\
Job xxvi. 13 (n. 581*) ;

Ps. Iviii. 4 (n. 5814) ; cxl. 3 (n. 581a, 734^-);
Isa. xiv. 29 (n. 386^, 581*, 727*); Xxvii. i (n. 2753, 581*);

Ixv. 25 (n. 581*) ;
Jer. viii. 17 (n. 581*) ; xlvi. 22 (n. 581*, 114S) ;
Amos ix. 3 (n. 581*);
Mic^h vii. 17 (n. 581*) :
TANNIN, Exod. vii. 9, 10, 12 (n. 581*) ;
opHis, Matt. X. 16 (n. 581*);

Mark xvi. l8 (n. 581a, 706c);

Luke X. 19 (n. 544, 581a) ;

John iii. 14 (n. 70, 581*) ;

Apoc. ix. 19 (n. 581a) ; xii. 9 (n. 581a, 739a) ; verse 14 (n.

761); verse 15 (n. 763); xx. 2 (n. 581a).

Fiery serpent (Prester). — "The flying fiery-serpent (saraph)"

{Isa. xiv. 29), is reasoning from falsities (n. 386* ; compare
n. 581^, 727^) : "whose fruit is the flying fiery-serpent,"
signifies that from the sensual'is born faith separate from
charity; this is meant by "the flying fiery-serpent" be-
cause it soars upward by reasonings and by confirmations
from revealed things that are not understood, and so it
kills things that are living (n. 817^).

Servant {Servus).— As to His Divine Human, the Lord is called


"Servant," because He served His Father by doing His
will (see more, n. 409^,1; ; compare n. 650/).

Because the Lord as. to divine truth is called in the Word
" Sei-vant," from serving, therefore in the Word they are
called " servants" who are in divine truth from the Lord,
and who through the truth render service to others (n.

In the Word, mention is made of " serving " and of " minis-
tering," also of " servants " and " ministers." They are
called "servants" of the Lord, and are said to "serve"
Him, who are in truths ; and they are called " ministers "
of the Lord, and are said to " minister" to- Him, who are
in good (n. 478 ; compare n. 155, 160).

By "servant" is signified the external [part] of man that is
called the natural man (n. 408) : with one who is regene-
rate; the natural man is equally free with the spiritual, for
they aft in unity as principal and instrumental ; neverthe-
less the natural man, relatively to the spiritual, is called
servant, because the natural man is of service to the spir-
itual by bringing into effecSl .[what ought to be done] ;
but with those in whom the spiritual man is closed, and
only the natural man open, the whole man is a servant, in
a general sense (n. 4090).

By " the souls of men " (Apoc. xviii. 13) are properly meant
slaves or servants ; and by these in the spiritual sense are
signified scientific truths belonging to the natural man,
which are serviceable to the spiritual (n. 750^).

By " servants " in the Word are also meant those who are led
by themselves and the world, and thus by evils and falsi-
ties ; consequently, who are led by the natural man, and
not at the same time by the spiritual (n. 409^).

"Servus (a servant) " represents

'EBHEDH, Ps. Ixxviii. "JO (n. 409.:); Ixxxvi. 2, 4, 16 {a.^otjc);

Ixxxix. 3 (n. 469c) ; verse 20 (n. 316^, 4091:) ; cii. 28 (n.

768*); cxix. 17, 23, 65, 124, 125, 135, 176 (n. 409c) ;
Isa. XX. 3 (n. 4091:) ; xxxvii. 35 (n. 4091:) ; xli. 8 (n. 4091:)

xlii. 1, 19 (n. 409^) ; xliii. 10 (n. 409*) ; xliv. 12 (n. 409<r)

xlix. 3, 6 (n. 409c) ; 1. 10 (n. 409c) ; lii. 13 (n. 409*)

liii. II (n. 40915) ; Ixv. 9 (n. 40S<r, 409c, 433^) ; verse 13

(n. 386*);
yer. ii. 14 (n. doit) ; xxv. 4 (n. 409c) ; verse 9 (n. 409.:) ;

xliii. 10 (n. 409c) ;
Lam. V. 8 (n. 386<r)';
£zek. xxxiv. 23 (n. 650/) ; xxxvii. 24 (n. 205, 409c) ; verse

35 (°- 409^) ;

Dan. ix. 10 (n. 4091:) ;
Amos iii. 7 (n. 409c) ;
Mai. iv. 4 (n. 409c) :
oouLos, Matt. xiii. 16 (n. 836); xx. 27 (n. 409^);
Luke xii. 37 (n. 409*);


Jokn viii. 34, 35 (n. 409-^) ; xv. 15 (n. 409^) ;

Apoc. i. I (n. 6, 8) ; vi. 15 (n. 4090) ; vii. 3 (n. 427a) ; x. 7

(n. 612) ; xi. 18 (n. 6950) ; xiii. 16 (n. 836) ; xix. 2 (n.

1202) ; verse 5 (n. 1210) :
oiKETES, Luke xvi. 13 (n. 409^).

Serve (Servire). — " To Serve the Lord" is to be in truths, and in
every thing to a6l sincerely and justly ; for then the true,
the sincere, and the just things that are with man, do them-
selves serve the Lord (n. 478).

They are said to serve the Lord who are in truths ; and they
are said to minister to Him who are in good (n. 478).

"Ministering" is predicated of those who are in the celestial
kingdom, and "serving" is predicated of those who are
in the spiritual kingdom (n. 155).

The words of the Lord, " Ye cannot serve God and mammon "
{Luke xvi. 13), are to be understood spiritually (n. \0(jd).

"Servire (to serve) " represents

lABHADH, Deut. vi. 13 (n. 696*); x. 12, 20 (n. 696^); xiii. 4 (n.
696^) ;

Tsa. Ix. 12 (n. 208^) :
DouLEuo, Luke xvi. 13 (n. 409^) :
LATREuo, Luke i. 74 (n. 204a];

Apoc. vii. 15 (n. 478).

Service, military, Warfare (Miiuia). — The ministrations of the Le-
vites about the tent of meeting, were called "military
service (tzabh*')/' although they did not fight against the
enemies of the land : and from this it is evident that the
office of the priesthood is warfare, but a warfare against
falsities and evils (n. 734^).

Servitude, Bondage {Servitus). — When the natural man thinks and
a6ls without being under the auspices of the spiritual man,
then it also is in a state of servitude ; which servitude is
signified {Ps. Ixxxi. 6) when it is said, "I removed the
shoulder" of Israel "from the burden " of Egypt (n. 5403).
From this, Egypt is called {Exod. xiii. 3, 14) "the house
of bondage ('ebhedh) " (n. 540*).

Servility, Slavery (Servum). — To believe what another says

[merely because he says it], is servility ; but to believe
what one himself thinks from the Word is freedom (n.

. 195^)-
It is freedom to do good from the Lord ; it is slavery to do

good from oneself (n. 774(1. )).
It is freedom to think and to live from the Lord ; and it is

slavery to think and live from hell (n. 836).

Set, Make, Establish {ConsH/uere). — "When He separated the sons
of man, He set (hatzabh) the bounds of the peoples accord-


ing to the number of the sons of Israel " {Deut. xxxii. 8)
signifies to alienate from falsities and to gift with truths
(n. 33i<z): it also signifies that for them were all truths
and goods (n. 724c; compare n. 431^).

NATZABH occurs also, Jer. xxxi. 21 (n. 219).

" He hath proclaimed against me the set (mo-edh) time" {Lam.

i. 15 J the authorized version has, " He hath called an assembly against
me;" the revised version has, " He hath called a solemn assembly against

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