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Index to the Apocalypse explained of Emanuel Swedenborg online

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nify understanding of truth (n. 4.11c).

" Giving discourses of eloquence {or ' goodly words ') " {Gen.
xlix. 21) signifies gladness of mind (n. 439).

"Sermo (speech, discourse, word,)" represents

>EMER, Gen. xlix. 21 (n. 439);

Ps. xix. 14 (n. 411c) :
'iMRAH, Ps. cv. 19 (n. 448<f) :
MiLLAH, 2 Sam. xxiii. 2 (n. 4111;).

Spelt {Zea). — "Spelt (kussemeth)" {Isa. xxviii. 25) signifies knowl-
edges (n. 3740.*

Sphere (sphaera). — {See Atmosphere, Extension.)

Round about the Lord there is a divine sphere : near the
Lord this sphere appears as a sun, which is His divine
love ; this sphere is the proceeding Divine (n. 392<i) : this
Divine is called divine truth, and this is Himself (n. 941).
{See Sun.)

Every angel and every man is his own love ; and a sphere
flowing forth from his love encompasses every man and
angel. This sphere consists of the good of his love and
the truth of his love, for love produces both of these.
This sphere has extension to the heavens, every way, ac-
cording to the quality and the quantity of the love, if the


man or the angel is good ; but into the hells, every way,
if he is a wicked man or an evil angel. But the sphere
of the love of a man or an angel has limited extension,
only into a few societies of heaven or of hell ; but the
sphere of the Lord's love, because it is divine, has infinite
extension, and it creates the heavens themselves (n. 1076 ;
compare n. 419/, 707, 889, 941).

All spirits may be known as to their quality simply from the
spiritual sphere that flows forth from them ; and according
to their spheres they have conjun6Hon with societies which
are of similar love, and thence of similar truth or falsity
(n. 889 ; compare n. 707, 941).

All things that are in the world, both animate and inanimate,
pour out from themselves a sphere, that is in some cases
felt far away (n. 889).

Things which belong to the wisdom and to the love, with the
angels, when they descend into the lower sphere in which
the angels are as to their bodies and their bodily sensa-
tions, are presented in forms and types that are corre-
spondences (n. 926).

Spherules {Sphaemiae). — Concerning substances that appear like
little spheres, and which anatomists call the cortical and
the cineritious substance (n. 775).

Spices, Aromaties {Aromata), Spice merchants (AromatorH). — By
"spices" are signified truths which are grateful, because
they are from good (n. 2i^2d, 281a).
By "the aromaties (besem)," of which the holy oil for anoint-
ing was prepared (^Exod. xxx. 23, 24), which were noble
myrrh, aromatic cinnamon, sweet calamus, and cassia, was
signified divine wisdom (n. 1150).

" He set it in a city of spice merchants (rakhal) " (^Esek. xvii.

4 J the English versions herehave " merchants;" but see the same word
rendered " spice merchants," i King's x. 15,) signifies among truths

from good (n. 2810).

Spider (Aranea). — By "the spider's (<akkabhish) web" {Isa. lix. 5) are
signified falsities full of craftiness (n. 581a).

Spies, Explorers (Bxploratores). — Those who were sent to spy out
the Land of Canaan (n. 918).

Spirit {Sfiritus). — When the term "spirit" is used with reference to
the Lord, it means the Divine that proceeds from Him
(n. 183a). {See Spirit of God, Holy Spirit, Spirit of Truth.)

When man is treated of, by "spirit" is signified the divine


truth that is received in life ; thus it means man's spiritual
life (n. 183a).
"Spirit" in the spiritual sense signifies truth, and man's life
from truth, which is intelligence (n. 183a).

"In the spirit" {Apoc. xvii. 3) signifies in vision (n. 1037).

"Spiritus (spirit, breath,) " represents

RuXcH, Exod. xxviii. 3 (n. 183a);
Dtut. ii. 30 (n. 183a) ;
2 Sam. xxiii. 2 (n. 4Uc) ;
jfoh iv. 9 (n. 183c);
Ps. xviii. 15 (n. 183c, 741^) ; xxxiii. 6 (n. 183c-) ; li. 10 (n.

183a, 2943) ; verse 17 (n. 183a) ; Ixxviii. 8 (n. 183a) ; civ.

4 (n. 183c) ; verse 29 (n. 183a) ;
Isa. iv. 4 (n. 329^, 475^) ; xi. 2 (n. 183^, 696c) ; verse 4 (n.
"• . 183^); XXV. 4 (n. 481); xxviii. 6 (n. 183c); xxix. 10 (n.

376/); XXX. 28 (n. 923); xxxiii. 11 (11.1830); xlii. i (n.

183^, 409*); xliv. 3 (n. 183c, 507, 5180, 768c); lix. 19

(n. 183*) ; Ixi. I (n. 183^, 375Kvi.));
Lam. iv. 20 (n. i83i:, 684^);
Ezek. ii. 2 (n. 666); iii. 24 (n. 666); xiii. 3 (n. 183a); xviii.

31 (n. 183a); XX. 32 (n. 1830); xxi. 7 (n. 183a); xxxvi.

26 (n. 1830); xxxvii. 5 (n. 183a); verse 8 (11.419;);

verse 9 (n. 183a, 419*, 665) ; verse 10 (n. 183a, 665);

verse 14 (n. 183c) ;
Hos. iv. 12 (n. 376^) ;
Joel ii. 28 (n. 183^) ;
Amos iv. 13 (n. 405*) ;
Micah iii. 8 (n. 183c) ;
Zech. xiii. 2 (n. 483*) ;
Mai. ii. IS (n. 768*) :
RUACH (Chaldee), Dan. v. 12, 14 (n. 183a) :
PNEUMA, Matt.ra. 11 (n. 183c);

Luke i. 80 (n. 183a) ; ii. 40 (n. 183a) ; viii. 55 (n. 1830) ; xxiv.

John iii. S (n. 71, 126, 183a, 475a); verse 8 (n. 183a); verse

34 (n. 183*) ; iv. 23 (n. 183a) ; vi. 63 (n. 183^, 831) ; vii.

39 (n. 1831!, Si8<f) ; xiv. 26 (n. 183^) ; xv. 26 (n. 228) ;

xvi. 13 (n. 183*, 228) ; xx. 22 (n. 183a) ;
Apoc. i. 4 (n. 24); verse 10 (n. 53); ii. 7 (n. 108); verse 11

(n. 127); iii. I (n. 183a); verse 13 (n. 225); verse 22

(n. 225); iv. 2 (n. 266); verse 5 (n. 183.7, 274); v. 6

(n. 183c) ; xi. II (n. 1830, 665) ; xiii. 15 (n. 831) ; xvi.

13 (n. 1000) ; xvii. 3 (n. 1037) ; xviii. 2 (n. 1099) ; xix.

10 (n. 10, 183c, 392«, 624c) ; xxii. 17 (n. 71).

Spirits and angels are all human beings, both in face and in
body (n. 837).

The spirit of a man appears after death in a human form cor-
responding to the quality of the life of his affeftion in the
world ; beautiful, if he was in the Hfe of heavenly love ;
unbeautiful, if he was in the life of earthly love (n. 157).

While man is living in the world, as to his spirit he is in the
midst of spirits ; and yet the spirits do not know that they



are with the man, nor does the man know that he is with
the spirits {reasons of this, n. 1182).

A man's spirit is adlually in the spiritual world, although the
man does not know it (n. 3240).

A spirit and a man can be nowhere else than where his life's
love is (n. 537a).

Every man is conjoined with spirits who are in the world of
spirits, and who are like himself in quality (n. 537a).

When such things as exist in heaven appear to a man, they
do not appear before the sight of his body, but before the
sight of his spirit ; for a man's spirit has eyes as well as
his body ; but the eyes of his spirit see things that are in
the spiritual world {see much more, n. 1037).

As soon as spirits begin to speak with a man, they come out
of their spiritual state into the man's natural state ; and
then they know that they are with the man, and they con-
join themselves -with the thoughts of his affeftipn, and
speak with him from these : they cannot enter into any-
thing else ; for similar affedion, and thought from it, con-
joins all, and that which is unlike separates {see much more,
n. 1 182).

A man's whole spirit is nothing but his will ; and on this ac-
count a man, when he becomes a spirit, cannot but resist
anything that is contrary to his will (n. 105).

As soon as any one assaults the love of those in whose com-
pany he is, he vanishes with his whole body, even when
sitting shut up in a chamber with them (n. 837).

The face of the earth in the spiritual world is altogether like
the face of the church with the spirits and angels there (n.

Every man becomes a spirit, after death ; and he is then im-
mediately connected with infernal societies or with heav-
enly societies, according to his life in the world : and all
spirits, before they are cast down into hell or raised into
heaven, are first in the world of spirits, and are then with
men who are living in the world ; evil spirits are with evil
men, and good spirits are with the good ; and through
these spirits man has communication and conjundUon
either with the hells or the heavens (n. 5370).

The hells are opened only when evil spirits are entering,
which takes place when they have fulfilled their time in
the world of spirits : for it is not allowable for any evil
spirit to go forth from hell after he has been once cast in :
if he goes out, he at once falls back (n. 537a).

Spir'ii of God (spiritus Dei), Holy Spirit {spintus Sanaus), Spirit of
Truth {Sfiriius Veritatis). — In many passages of the Word


occur the expressions, "Spirit of God," "Spirit of Jeho-
vah," "the spirit {or breath) of His nostrils," "the spirit
{or breath) of His mouth," "the Spirit of truth," "the
Spirit of holiness," and "the Holy Spirit;" and by each
of these is meant the divine truth proceeding from the
Lord ; both that which proceeds from Him immediately,
and that which proceeds mediately through angels and
spirits (n. 183^).

Concerning " the Spirit of God," see articles n. 108, i&3f, 274,

294c, 318.
Concerning "the Holy Spirit,'' see articles n. 84, i83*,c, 204a,

283*, 343. 374<^, 455'. 504*. 622a, 710.:, 748.
Concerning " the Spirit of Truth," see articles n. 16, 25, 27,
84, 183*, 204a, 228, 476.

{See Proceeding Divine, under the head Lord.)

Spiritual {spirituaie, spirituaiis). — {See Hoavon, C&lestial.')

All that proceeds from the sun that is divine love, is called
spiritual ; and all that proceeds from the sun that is fire,
is called natural. From its origin, the spiritual has life in
itself; but the natural, from its origin, has nothing of life
in itself And whereas from those two fountains of the
universe, all things that are in either world have existed
and do now subsist, it follows that the spiritual and the
natural are in every created thing in this world, — the spir-
itual as the soul and the natural as the body, or the spirit-
ual as the internal and the natural as the external, or the
spiritual as cause and the natural as effedl (n. 1196; com-
pare n. 1 201).

Spiritual life is from love to God and from love towards the
neighbor (n. 182).,

They who are in the Lord's celestial kingdom are in the good
of love to the Lord ; they who are in the spiritual king-
dom are in the good of charity towards the neighbor (n.
283a) : they are in wisdom who are in the celestial king-
dom, but they are in intelligence who are in the spiritual
kingdom (n. 318). {See Heaven.')

The spiritual heavens constitute the Lord's royalty (n. 831).

The spiritual heavens correspond to the eyes (n. 831).

That spiritual angels, from the spiritual love which makes
their life, are affections for truth, and not affeftions for
good, is because they are reformed and regenerated and
become angels by a different way from that of the celes-
tial angels ; for spiritual angels first admit truths into the
memory, and from this into the understanding, which is
thus formed by them {see much morey n. 831).

From the spiritual or internal man and its intelleflual [faculty]
man sees the truths which are of the church, from the


Word ; but he receives them only so far as he loves them
even so that he wills to do them. When a man so wills,
then the internal or spiritual man calls forth from the nat-
ural and its memory the truths which are there, and raises
them to itself, and conjoins them to the love that belongs
to its will. In this way the internal spiritual man is
opened, where is the interior and higher mind of man, and
is successively filled and perfefted (n: 162).
Spiritual affection for truth, which is loving truth because it
is truth, has place with those only who have been con-
joined to the Lord by acknowledgment of His Divine in
the Human and by faith in it (n. 115; compare n. 118,


Spiritual affeflion for truth is loving the truth itself, and es-
teeming it above all the good of the world, because through
it man has eternal life ; for eternal life is implanted in man
by no other means than truths (n. 444*).

They who read the Word from spiritual affe<5tion for truth,
see truths therein, and rejoice in heart when they see
them. The reason is, that they are in enlightenment from
the Lord (n. 177).

The light of the sun of the angelic heaven is divine truth ;
and the heat of that sun is divine good ; together, these
are life. Thence is the origin of all life in heaven and in
the world. The spiritual which flows into Nature, and
gives life there, is from no other source ; but it gives life
in accordance with the reception (n. i86^).

Heaven flows into the natural or external man through the
spiritual or internal man, and not immediately into the
natural or external : into this, the world then flows im-
mediately (n. 163).

When the term spiritual man is used, the spiritual mind is
meant, which is man's higher or interior mmd. The spir-
itual mind is opened by truths applied to life ; thus by
goods (n. 404 ; compare n. 406a, 408).

All the good that the natural man has flows-in from the Lord
through the spiritual ; and apart from this influx there is
given no good in the natural (n. 440^).

So far as> the spiritual or internal mind is opened, spiritual
light, which is the light of heaven, flows through it, from
the Lord, into the natural or external man, and enlightens
it, and gives intelligence (n. 408).

The spiritual or internal mind is being opened with those who
apply the goods and truths of the Word to life ; and it is
not being opened with those who do not apply those
goods and truths to life, but only the natural or external
mind is opened : these last are thence called natural men ;
but the others, spiritual (n. 408).


Reasonings from the spiritual man are rational : they are
therefore rather to be called conclusions from reasons and
from truths, because they are from the interior, and from
the light of heaven. But reasonings from the natural man
about spiritual things, are not rational (n. 569-;).

It is to be noted that all the evils which man derives from his
parents, which are called hereditary evils, have their seat
in his natural and sensual man, and not in the spiritual.
It is from this that the natural man, and most of all the
sensual man, is opposite to the spiritual man : for from
infancy the spiritual man is closed ; and it is opened and
brought into form only through divine truths received in
understanding and will : and according to the measure and
the quality of its opening and formation, the evils of the
natural and sensual mind are removed, and goods are
implanted in their place (n. 543*).

All evils and the falsities from them have their seat in the
corporeal-sensual ; and therefore, if man does not become
spiritual, and think from the spiritual, he thinks falsities
from evil, altogether (n. 632).

Both the internal or spiritual man and the external or natural
man must be purified, that the man may be purified.
The internal man is purified before the external (n.


When the internal or spiritual man, in which is the interior
or higher mind, has been opened, the Lord then subdues
the evils and disperses the falsities which are in the exter-
nal or natural man (n. 177) : the spiritual man must be
first opened, before the hell that is in the natural man can
be removed by the Lord out of heaven (n. 730^).

By creation the spiritual man has been given the power of
seeing all things of the natural man, and at the same time
of seeing the agreement and the disagreement of the nat-
ural with itself, so that it may be able to rule it, and to ad-
mit things that are concordant, and rejecS the discordant
(n. 650^.

The men of the Most Ancient Church, because they were in
love to the Lord, had divine truths inscribed on them;
and thence they knew from influx the corresponding
things in the natural man that are called scientifics : in a
.word, there was spiritual influx with them, thus influx from
the spiritual mind into the natural, and thus into the
things that are in the natural {see more, n. b\']c).

Spiritual-moral sense (Sensus spirituaiis moraiis). — All things of the
Word involve two internal senses, beside the supreme
sense, which is a third ; one which is the proximate sense,
and which is called the spiritual-moral sense ; another that



is more remote, and is called the celestial-spiritual sense
{see more, n. 1012). {See Word.)

Spiritual sense {Semus spirituaiis). — The spiritual sense of the Word
is for. the second heaven (n. 1066).
{See Spiritual Sense, under the head Word.)
Spit {Exspuere). — "Exspuere (to spit) " represents

PTUO, John ix. 5 (n. 239^, 30^).

Spitefully entreated.— {See Contumely.)

Spittle (sputum). — By "clay from spittle (ptusma)" {yohn ix. 6) is
signified sensual {or sensuous) truth, such as there is in
the Word for those who see only things that are apparent
to the external senses (n. 475* ; compare n. 239*, 304^).

Spoil (spoiium). — {See Prey, Plunder.)

" To be for a prey and a spoil (shalal)" {^er. xlix. 32) signi-
fies devastation (n. 417*; compare n. 419^).

{Spoliare), SpoHod (Spoliaius). — " Spoiled {or ' stripped ') (sholal)"

{Micah i. 8) signifies to be without good (n. 714^; com-
pare n. 695^).

"Spoliare (to spoil)" also represents

BAZAZ, Isa. xxiv. 3 (n. 3043).

Prey {Depraedari, Defraedatio). — "A nation trodden down," to

whom the ambassadors should go, and whose land the
rivers have spoiled (ba2a>) {Isa. xviii. 2), signifies those
without the church who are in falsities from ignorance ;
"rivers" are truths of do<Srine, and in the opposite sense
falsities (n. 304/i).

" Fallen by captivity and by spoil (bizzah) " {Dan. xi. 33) sig-
nifies deprivation of all things of truth and good (n. 811*).

"Depraedari (to spoil) " also represents
BAZAZ, Ezek. xxvi. 12 (n. II45)>

Spoilers ( Vastaiores). — {See Vastate, Waste.)

" Spoilers " signify the evils and falsities through which good

and truth perish (n. 374^).
"The spoilers in the desert" {jfer. xii. 12) signify evils from

things that are not true (n. 730*).

" Vasiafor (spoiler) " represents

SHADHADH, ^eT. xU. 12 (ii. ^Li, 304^, 374*, Jjoi) ; XV. 8 (n. 257) ;
xlviii. 32 (n. 376^, 922^)..

Sponge (spongia). — Every one's affedlion receives and drinks-in


things that are fitting to itself, as a sponge lakes up water
(n. 118; compare n. 695<;?).

Because they gave the Lord vinegar to drink, by which is
signified what was falsified, they therefore placed a sponge
(spoGoos), filled with it, on a reed {Matt, xxvii. 48), by
which is signified falsity in extreme (or most external)
things (n. 6271;).

Spoi, Spotless. — {See Blemish.)

Spread {Diffundere). — " That the horsemen spread themselves (push)"
{Hub. i. 8) signifies that the truths of the Word by adul-
teration become hereticsJ (n. 780^).

Spreading. — {See Expansion, Luxuriant.)

Spring [Ver). — "Times" in the Word, and things that belong to
time, signify states of life (n. 673).

The heat of heaven which is love, and the light of heaven
which is the understanding of truth from that love, pro-
duce in the subjefts of life things similar to those which
are produced by the heat of the world and its light in
subjects not of life : that they produce similar things is
from correspondence. But produ<5lion takes place, in the
case of each, in the spring-time. It is the time of spring
for man when he enters heaven ; this takes place when
his spiritual internal is opened ; before that it is for him
the time of winter (n. 942 ; compare n. 691, 70i«).

Spring (Scatungo). — {See Fountain, Shoot.)

"A spring" {Has. xiii. 15) is dodlrine, and "the fountain" is

the Word (n. 73015).
"The spring" or "fountain" {Isa. xlix. 10) is the Word (n.


"Scaturigo (a spring) " represents

MOTZA', Isa. xli. 18 (n. 71, 304^, 483a, 730c ; in A. C, n. 2702, and

some other places, we find " exitus," outgoing) :
MABBUAt, Isa. XXXV. 7 (n. 483a, 7i4<:); xlix. lo (n. 386rf) :
MAQOR, Has. xiii. 15 (n. 483*, 730*).

Sprinkle {Asper^ere), Sprinklings, Droppings, Breaches (Aspersiones). —
Purification of the externals of the church was represented
{Num. viii. 6, 7) by sprinkling (nazah) the water of expi-
ation (n. 475a).

That "Jehovah will smite the great house with sprinklings

(b'Sisim)" {Amos vi. II ; English versions "breaches," margin

" droppings "), signifies much falsification of truth among the
learned; by "sprinklings" are here signified truths de-
stroyed by falsities (n. 519a).


Spue, Vomit (Bvomere). — "To spue (qayah)" {yer. xxv. 27) signifies
altogether to cast out things falsified (n. 235).

That truth is cast out by the false, is signified (jfob xx. 15) by
"He hath swallowed down riches, and he shall vomit (aw)
them up" (n. 519*).

"To spue (emeo)" {Apoc. iii. 15), when said by the Lord, means
separation : not that the Lord separates them from Him-
self, but that they separate themselves from Him. It is
here said "to spue," because the lukewarm is treated of;
and this causes vomiting in the spiritual world (n. 235).

Stact0.—"Sia^e" represents

NATAPH, £xod. XXX. 34 (n. 324/; see also n. 654A).

Staff (Scipio). — (See Rod.)

"The rod" and "the staff (mash-ehah)" (Isa. iii. i) are powers
(n. 433').

Stagger, Reef {Nutare). — "Nutare (to nod, to reel,) " represents

NUA', Isa. xxiv. 20 (n. 400^).

Stall {Saginarium). — " To eat calves out of the midst of the stall
(marbeq)" (Amos vi. 4) signifies to acquire knowledge of
external good, or of the natural man (n. 279a).

Stammerer {bMus). — "The stammerer (mlleqh)" (Isa. xxxii. 4)
means those who can hardly grasp the truths of the church
(n. 455*).

SiamI (.stare). — (See Place oneself.)

The presence which is meant by "standing upon Mount
Zion" (Apoc. xiv. i) is an extraordinary, a6tive presence
of the Lord, to the end that His Divine may flow through
the heavens into lower parts, and may there separate the
good from the evil, and may cast the evil down from their
places where they have formed to themselves the sem-
blance of heavens. Such is the presence which is signi-
fied in other passages, also, in which the Lord is spoken of
as "standing" (n. 850a; compare Zech. xiv. 4, n. ap^d;
Isa. iii. 13, n. 639).

"To stand" signifies to be (n. 414).

"To walk" (Ps. i. i) belongs to the life of the thought from
intention ; " to stand " belongs to the life of intention from
the will ; and "to sit" belongs to the will (n. 687*).

"To stand before God" is to be conjoined to Him (n. 489 >^) ;
it also means to be from Him, and to be in divine truth
(n. 639).

"To stand," like "going forth," is predicated of truth (n.

"Stare (to stand) " represents

'AMADH, yos. X. 13 (n. 40irf);


I Xings xxii. 19 (n. 639);
Ps. xxxi. 8 (n. 666) ; civ. 6 (n. 405./) ;
7m. iii. 13 (n. 414, 639) ;
yer. XXXV. 19 (n. 639) ;

Ezek. ii. I (n. 666) ; x. 19 (n. 422c) ; xi. 23 (n. 422<r);
A'ahum i. 6 (n. 414);
Zeck. iv. 14 (n. 639) ;
Mai. iii. 2 (n. 414) :
NATZABH, Ps. xlv. 9 (n. 639; iti n. 684*, and elsewhere, we find
"consistit;" and in A. C, n. 490, "adsistit"); Ixxxii. I
(n. 414, 639) :
QUM, Dan. vii. 10 (n. 336*) :
HisTEMi, Luke xxi. 36 (n. 325*, 414, 639);

Apoc. V. 6 (n. 314a) ; vi. 17 (n. 414, 639) ; vii. 9 (n. 456) ;
verse 11 (n. 462, 639) ; viii. 2 (n. 639); verse 3 (n. 490) ;
X. 5 (n. 606) ; verse 8 (n. 615) ; xi. 4 (n. 639); verse II
(n. 666); xiii. I (n. 771); xiv. i (n. 850a):
pARisTEMi, Luke i. 19 (n. 414, 639).

{Consiare). — "Their sons also shall be as aforetime, and their

congregation will stand (or 'be established') (kon) before
Me " ( yer. xxx. 20) signifies that the truths of the church
will be as they were with the ancients, and that their forms
will remain in close conjunction, as with' them (n. 724c).

(Consistere). — "Consisiere (to stand)" represents

YATZABH, yudges XX. 2 (n. 417'*) :

NATZABH, Ps. xlv. 9 (n. 2\2e, 684^, 863*, II20).

Standing, Stations {statioms). — Walking and journeying be-
long to man's motions, and they therefore signify life's
progression, or the progression of thought from the inten-
tion of the will ; but standing and sitting belong to man's
rest (or state of quietude), and they thence signify the esse
(or inmost being) of life, from which is its existere (or
outcome) (n. 6871*).

Stand near (Ads/are). — "The angel stood near (histemi) "

(Apoc. xi. i) denotes the will of the Lord ; for the reason
that in the spiritual world thought of another, with the
purpose and wish to see him, to speak with him, and to

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