Jerusalem, on Mount Zion, signifies the doctrine of love to the Lord, and how it governs your life. Jerusalem first comes to our attention in 2 Samuel 5, when King David takes the city from the Jebusites and makes it his capital. In the next chapter he brings the Ark of the Covenant there, and later it is where Solomon builds the temple, and his own palace. From then on Jerusalem is the center of worship of the Israelitish church. It is the place where the Lord was presented in the temple as a baby, where He tarried to talk to the priests at age twelve, where He cleansed the temple, had the last supper, was crucified and then rose. It is a central place in both the old and new Testaments. The city was built on Mount Zion, the highest point of the mountains of Judea. A city, in the Word, represents doctrine, the organized knowledge of the truths of the church. Mountains represent love of the Lord and the consequent worship. If you put those things together, Jerusalem on Mount Zion signifies the doctrine of love to the Lord, and how it governs your life. This is why David was led to make Jerusalem the most important city of the land, and why all worship was conducted there. And this is also why Jeroboam was condemned for introducing idol worship in Samaria. In the Book of Revelation, John's vision of the city New Jerusalem descending from God is a prophecy of a new dispensation of doctrine coming from the Lord.

(Odkazy: Arcana Coelestia 4539, 8938; The Apocalypse Explained 365 [35-38])

8214. “使埃及人的营混乱了” 表结果, 由邪恶所生虚假的延伸又回到他们身上. 这从 “使埃及人的营混乱” 的含义清楚可知, “使埃及人的营混乱” 是指他们企图施加在那些处于真理和良善之人身上的邪恶所生的虚假回到他们身上. 这些话之所以表示这些事, 是因为主在恶人中间的同在就会引发这种效果. 事实上, 想通过注入虚假和邪恶而向善人施暴的恶人使自己受到报应性的惩罚, 也就是说, 他们企图施加在别人身上的虚假和邪恶转而回到他们自己身上. 这种被称为报应性惩罚的惩罚来自存在于天堂中的以下秩序律法:

无论何事, 你们愿意人怎样待你们, 你们也要怎样待人, 因为这就是律法和先知. (马太福音 7:12)

因此, 那些出于良善或从心里行善事的人从别人那里接受善事; 而另一方面, 那些出于邪恶或从心里行坏事的人也从别人那里接受坏事. 正因如此, 一切良善都附有自己的赏赐, 一切邪恶都附有自己的惩罚 (696, 967, 1857, 6559节). 由此明显可知, “使埃及人的营混乱了” 表示由邪恶所生虚假的延伸又回到他们身上, 并造成混乱. 在恶人中间引发这一切的, 是主的同在 (7989节).