738.启17:10.“五位已经倾倒了，一位还在，一位还没有来到。他来的时候，必须暂时存留”表圣言的一切神性真理都被摧毁了，除了这一个，即天上和地上所有的权柄都赐给了主；还有另外一个尚未遭受质疑，但也不会幸存，就是主的人性是神性。“五”并非表示五，而表示其余的；在此表示圣言其余的神性真理，它们由“诸王”来表示。因为在启示录和圣言中，数字一般表示与它们相关的事物的性质。它们就好比名词前的形容词，或主语后的谓语；这一点从前面所解释的数字2，3，4，6，7，10，12，144可以看出来。故此处“五”表示其余的，因为“七”表示圣言的一切神圣事物；由此可知“一位还在，一位还没有来到”；因而它们当中只有两个留下来。由此明显可知，“五位已经倾倒了”表示其余的都被摧毁了。经上之所以说他们“倾倒了”，是因为所论及的是“王”，他们因剑而倒。“一位还在”无非表示这一神性真理：如主自己所说（马太福音28:18；约翰福音13:3；17:2-3，10），天上和地上所有的权柄都赐给了主（参看618节）。这一个之所以未被摧毁，是因为若摧毁，他们就无法将统治教会和圣言的一切事物，以及统治天堂的权力据为己有了。
“一位还没有来到。他来的时候，必须暂时存留”表示尚未遭受质疑神性真理，不过当它来到时，将不会在他们当中存留，即这个神性真理：主的人性是神性的。经上之所以说“必须暂时存留”，是因为这是圣治（或天命）所定，如前所述（686节）。“主的人性是神性”就是一个神性真理，这一点可见于《新耶路撒冷教义之主篇》从头至尾。它尚未遭到质疑的原因在于，他们将主的一切
一切权柄转到自己身上后，就不能不承认主的人性是神性，因为平信徒和普通百姓会说，他们把神性权柄转到自己那里去了，这样教皇本人就成了神，他的神父们则成为神明。从启示录此处的预言来看，这个神性真理终将遭受质疑。
他们曾看到过这另外的神性真理，即：主的人性是神性，只是视而不见；这一点从他们的这些话明显看出来：他们声称，圣餐（或圣体）里面不仅有主的身体和血，还有祂的灵魂和神性；因而有祂的人性和神性的全在；人性若不是神性，就无法全在；还声称，基督的身体和血，同时祂的灵魂和神性都在他们里面，他们通过圣餐也在祂里面；这说的就是祂的人性；若非祂的人性是神性，就不能这么说了，因为这是不可能的。此外他们还说了这些事：圣徒将与基督一同作王，基督将受到敬拜，圣徒将被祈求和崇敬；又声称，基督是真光，他们住在祂里面并有功德，以及诸如此类的其它事，全都涉及到其人性的神性。这些材料取自《特兰托会议信纲》以及批准它的教皇诏书。如前所述，他们也许看到这真理，却视而不见。
738. "Five have fallen, one is, and the other has not yet come. And when he comes, he must remain a short time." This symbolically means that the Word's Divine truths have all been destroyed but this one, that the Lord was given all authority in heaven and on earth, and a second one, which has not yet been called into question, and when it is, will not survive, namely, that the Lord's humanity is Divine.
The number five means, symbolically, not five, but all the others, here all the other Divine truths in the Word, those symbolized by kings. For numbers in the book of Revelation, and in the Word in general, symbolize the character of the things to which they are attached. They are like other adjectives attached to substantives, or like predicate adjectives appended to subjects, as may be seen from the numbers two, three, four, six, seven, ten, twelve, and one hundred and forty-four, explained previously. Here, therefore, the number five symbolizes all the others, because the number seven symbolizes all the sanctities of the Word, and we are told next that one is, and the other has not yet come, thus that out of all there are two that remain.
It is apparent from this that five's having fallen means symbolically that all the rest have been destroyed. They are said to have fallen, because the reference is to kings, who fall by the sword. "One is" symbolizes just this Divine truth, that the Lord has been given all authority in heaven and on earth, in accordance with the Lord's own words in Matthew 28:18, cf. John 13:3; 17:2-3, 10 (see no. 618 above). This one has not been destroyed, because Roman Catholics could not otherwise claim for themselves dominion over everything connected with the church and the Word and over heaven.
[2] The second king that has not yet come, and who, when he comes, must remain a short time, symbolizes a Divine truth which has not yet come into question, and which, when it does, will not survive among Roman Catholics, namely, that the Lord's humanity is Divine. We are told that it must remain a short time, because it is Divinely provided so, regarding which something has been said in nos. 686-687 above.
To be shown that it is a Divine truth that the Lord's humanity is Divine, see The Doctrine of the New Jerusalem Regarding the Lord from beginning to end.
This truth has not yet come into question, however, because after Roman Catholics transferred all of the Lord's authority to themselves, they could not acknowledge the Lord's humanity as Divine, for then the laity and common people would say that they had transferred to themselves a Divine authority, and thus that the Pope was God and his ministers gods. But that it still will come into question can be seen from its being so foretold here in the book of Revelation.
[3] That Roman Catholics see this second truth, namely that the Lord's humanity is Divine - even though with eyes as though closed - is apparent from the following tenets among them: that they say that not only is the Lord's body and blood present in the Eucharist, but also His soul and Divinity, thus that in it is an omnipresence of both His Humanity and His Divinity, and His humanity could not be omnipresent in it unless it were Divine. They also say that through the Eucharist Christ is present in them, and they in Him, with respect to both His body and blood and also His soul and Divinity, and they say this in speaking of His humanity. They could not say this, because it would be not be possible, unless the Lord's humanity were Divine.
In addition to this, they say also that the saints will reign with Christ, and that Christ is to be worshiped and the saints invoked and venerated. They say, too, that Christ is the true light, and that in Him they live and are worthy of His merit, and other like things which involve the Divinity of His humanity.
These observations come from the proceedings of the Council of Trent and the bull confirming them. Thus Roman Catholics see this truth, as we said, but as though with eyes closed.
738. 'Five have fallen, and one is, and another is not yet come, and when he comes he must remain a short while' signifies that all the Divine Truths of the Word have been destroyed except this one, that to the Lord was given all authority in heaven and on earth; and except this other one-which has not yet come into question, and when it does come it is not going to continue-which is, that the Lord's Human is Divine. By the 'five' are not signified five, but all the rest, here all the rest of the Divine Truths of the Word that are signified by the 'kings.' For the numbers in the Apocalypse, and in the Word generally, signify the quality of the things with which they are connected. They are like certain adjectives connected with substantives, or like certain predicates adjoined to subjects, as can be seen from the numbers two, three, four, six, seven, ten, twelve, a hundred and forty-four, of which [something has been said] above. Here, therefore, the 'five' signify all the rest, because the 'seven' signify all the holy things of the Word, and it follows on that 'one is' and that 'another' is going to come, thus that there are two out of them all that have remained. It is in consequence plain that by 'five have fallen' is signified that all the rest have been destroyed. 'To fall' is said because it concerns kings, who fall by the sword. By 'one is' nothing else is signified but this Divine Truth, that TO THE LORD HAS BEEN GIVEN ALL AUTHORITY IN HEAVEN AND ON EARTH, in accordance with the words of the Lord Himself (Matthew 28:18; John 13:3; 17:2-3, 10), as may be seen above (618). The reason this 'one' has not been destroyed is because otherwise they could not have assigned to themselves dominion over all things of the Church and the Word, and over heaven.
[2] By 'another who is not yet come, and when he comes he must remain a short while' is signified a Divine Truth that has not yet come into question, and when it does come it is not going to continue with them, which is, that THE LORD'S HUMAN IS DIVINE. 'He must remain a short while' is said, because it is in accordance with Divine Providence, of which [something was said] above (686-687). 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 that this has not yet come into question is because after they have transferred all the Lord's authority to themselves they have not been able to acknowledge the Lord's Human as Divine, because then it would be said by the laity and the common people that they have transferred the Divine Authority to themselves, and that thus the Pope himself was God, and his ministers were gods. But that still this is going to come into question can be established by reason of the fact that it has been foretold here in the Apocalypse.
[3] 1That they have seen this other truth, which is that the Lord's Human is Divine, although as with closed eyes, is plain on account of these things with them, that they say that in the Eucharist there is not only the Lord's Body and Blood but also His Soul and Divinity, thus that there is the Omnipresence of His Human as well as of His Divine, and the Human cannot be omnipresent unless it is Divine. Also they say that Christ as to His Body and Blood, and at the same time as to His Soul and Divinity, is in them by means of the Eucharist, and they are in Him. 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 should be adored, and the saints invoked and revered; also that Christ is the true Light, and that in Him they live and have merit, and similar things that involve the Divinity of His Human. These things are from the Council of Trent and the Bull [confirming it]. So it is, as has been said, that they see this truth, but as though with closed eyes.
Footnotes:
1. In the Original Edition this section is marked with quotation marks.
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, (Matthew 28:18; John 13:3; 17:2-3, 10), as may be see n above, (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, (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 1, 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.
738. "Quinque ceciderunt, et unus est, et alter nondum venit; et quando venerit, brevi illum oportet manere," significat quod omnia Divina Vera Verbi destructa sint, praeter unum hoc, quod Domino data sit omnis potestas in Caelo et in Terra; et praeter alterum, quod nondum in quaestionem venit, et cum venit, non permansurum est, quod est quod Humanum Domini sit Divinum. -Per "quinque" non significantur quinque, sed omnia reliqua, hic omnia reliqua Divina Vera Verbi, quae per "Reges" significantur; nam numeri in Apocalypsi, et in genere in Verbo, significant quale rerum cum quibus copulantur; sunt sicut quaedam adjectiva copulata substantivis, aut sicut quaedam praedicata adjuncta subjectis, ut videri potest ex numeris, duo, tria, quatuor, sex, septem, decem, duodecim, centum quadraginta quatuor, de quibus supra; hic itaque "quinque" significant omnia reliqua, quia "septem" omnia sancta Verbi, et sequitur quod "unus sit," et quod "alter venturus sit," ita quod duo sint ex omnibus quae remanserunt; inde patet, quod per "quinque ceciderunt," significetur quod omnia reliqua destructa sint; dicitur "cadere," quia de Regibus qui gladio cadunt; per "unus est," non aliud significatur, quam hoc Divinum Verum, quod Domino data sit omnis potestas in Caelo et in Terra, secundum Ipsius Domini verba, (Matthaeus 28:18; Johannes 13:3; 17:2-3, 10);
(videatur supra 618); quod hoc unum non destructum sit, est quia alioquin non potuerunt addicare sibi dominium super omnia Ecclesiae et Verbi et super Caelum. Per "alterum qui nondum venit, et quando venerit, brevi illum oportet manere," significatur Divinum Verum quod nondum in questionem venit, et cum venit, non apud illos permansurum est, quod est, quod Humanum Domini sit Divinum; dicitur "brevi oportet manere," quia est secundum Divinam Providentiam, de qua supra (686). Quod Divinum Verum sit, quod Humanum Domini sit Divinum, videatur in Doctrina Novae Hierosolymae de Domino, a principio ad finem. At quod nondum in quaestionem venerit, est quia postquam in se transtulerunt omnem potestatem Domini, non potuerunt agnoscere Humanum Dominum pro Divino, quia tunc diceretur a laicis et vulgo quod in se transtulerint Divinam Potestatem, et sic quod ipse Pontifex esset Deus, et ejus ministri essent dii: sed quod usque hoc in quaestionem venturum sit, constare potest ex eo, quod hic in Apocalypsi praedictum sit.
Quod hoc alterum, quod est quod Humanum Domini sit Divinum, viderint, tametsi sicut clausis oculis, patet ex his apud illos, quod dicant quod in Eucharistia non solum sit Corpus et Sanguis Domini sed etiam Anima et Divinitas Ipsius, ita quod sit Omnipraesentia tam Humani quam Divini Ipsius, et Humanum non potest Omnipraesens esse, nisi sit Divinum: tum quod dicant, quod Christus quoad Corpus et Sanguinem, et simul quoad Animam et Divinitatem per Eucharistiam in illis sit, et illi in Ipso sint, et hoc dicitur de Humano Ipsius; quod non potest dici, quia non dari, nisi Humanum Ipsius sit Divinum. Praeter illa etiam dicunt, quod Sancti cum Christo regnent, et quod Christus adorandus sit, et quod Sancti invocandi et venerandi: tum quod Christus sit vera Lux, et quod in Ipso vivant et mereantur, et similia alia, quae involvunt Divinitatem Humani Ipsius. Haec ex Concilio Tridentino et ex Bulla. Ita quod, sicut dictum est, videant illud verum, sed tanquam clausis oculis.