738. Five have fallen, and one is, and the other is not yet come; and when he is come, he must remain a short time, signifies that all the Divine truths of the Word have been destroyed, except this one, that all authority in heaven and in earth was given to the Lord; and except another, which has not yet come into question; and when it does, it will not remain; which is, that the Lord's Human is Divine. By "five" is not signified five, but all the rest; here all the rest of the Divine truths of the Word, which are signified by "kings." For numbers in Revelation, and in the Word generally, signify the quality of the things with which they are connected. They are like certain adjectives united with substantives, or like certain predicates adjoined to subjects; as may be seen from the numbers two, three, four, six, seven, ten, twelve, a hundred and forty-four, explained above. Here therefore "five" signifies all the rest, because "seven" signifies all the holy things of the Word; and it follows that "one is," and that "the other is to come"; and thus that there are two out of them all which remained. From which it is manifest, that by "five have fallen" is signified that all the rest have been destroyed. They are said "to fall," because kings are spoken of, who fall by the sword. By "one is" nothing else is signified but this Divine truth, that all power in heaven and on earth was given to the Lord according to the words of the Lord Himself (Matt. 28:18; John 13:3; 17:2-3, 10), as may be seen above (n. 618). That this one has not been destroyed is because otherwise they could not claim to themselves dominion over all things of the church and the Word and over heaven. [2] By "the other who is not yet come, and when he cometh must remain but a short time," is signified the Divine truth which has not yet come in question, and when it does, will not remain with them, which is, that the Lord's Human is Divine. It is said that "it must remain but a short time," because this is according to the Divine Providence, spoken of above (n. 686). That it is a Divine truth that the Lord's Human is Divine, may be seen in The Doctrine of the New Jerusalem concerning the Lord, from beginning to end. But the reason that it has not yet come in question, is, because, after they had transferred to themselves all the Lord's power, they could not acknowledge the Lord's Human as Divine, because it would then be said by the laity and the common people that they had transferred Divine power to themselves, and thus that the Pontiff himself was God, and his ministers were gods. But that this will yet come in question, may be evident from the fact that it is here foretold in Revelation. [3] That they have seen this other truth, which is that the Lord's Human is Divine, though as with closed eyes, is manifest from these things with them, that they say in the Eucharist there is not only the body and blood of the Lord, but also His soul and Divinity; thus that there is omnipresence as well of His Human as of His Divine; and the Human cannot be omnipresent unless it is Divine: also that they say, that Christ as to His body and blood, and at the same time as to His soul and Divinity is in them, and they are in Him by the Eucharist; and this is said of His Human; which cannot be said, because it is not possible, unless His Human is Divine. Besides these things they also say that the saints will reign with Christ, and that Christ is to be adored, and that the saints are to be invoked and venerated; also that Christ is the true Light, and that in Him they live and have merit, and other similar things, which involve the Divinity of His Human. These things are from the Council of Trent and from its bull. Thus, as was said, they may see that truth, but as if with closed eyes.