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])

1672. “与他结盟的王” 表伴随这良善的表面真理. 这从圣言中 “王” 的含义清楚可知. 在圣言的历史和预言部分, “列王”, “列国” 和 “列民” 表真理和属真理之物, 这可通过大量经文得以证实. 在圣言中, 要仔细区分人民 (people) 和民族: “人民” 表真理, “民族” 表良善, 如前所示 (1259, 1260节). 列王涉及列民, 不怎么涉及列族. 以色列人在寻求王之前, 是一个民族; 但他们渴求并接受一个王后, 就变成了 “人民”, 不再代表良善或属天之物, 而是代表真理或属灵之物, 这就是为何这被视为是他们过错的原因 (撒母耳记上 8:7-22). 对此, 蒙主怜悯, 将在别处予以解释. 由于本节论及 “基大老玛”, 然后经上又补充 “与他结盟的王”, 故既表良善, 也表真理: “基大老玛” 表良善, 诸 “王” 表真理. 前面已阐明, 主的试探开始时它是哪种良善与真理.