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])

479. And He that sitteth on the throne shall dwell over them, signifies the influx of Divine good into the truths with them. This is evident from the signification of "He that sitteth on the throne," as being the Lord in relation to Divine good (of which above, n. 297, 343, 460); also from the signification of "dwelling over them," as being to flow in with good into their truths; for "to dwell" is predicated in the Word of good, thus "dwellers" signify those who are in good; so when "to dwell" is predicated of the Lord, as here, "to dwell over them" signifies the influx of Divine good; this is into truths, because the truths in such are what have just been treated of, also because all who are in the heavens are held in truths by the influx into truths of Divine good from the Lord; for it is only into truths that Divine good can flow, because truths are from good, for they are forms of good; this is why it is necessary for man to be in good, since by it the Lord flows into the truths corresponding to the good.

He is much mistaken who supposes that the Lord flows immediately into truths with man. (This influx is treated of in the Arcana Coelestia, namely, the influx of the Lord is into the good with man, and through the good into the truths that are with him, but not the reverse, n. 5482, 5649, 6027, 8685, 8701, 10153; influx is through good into truths of every kind, but especially into genuine truths, n. 2531, 2554; in good there is a faculty of receiving truths, n. 8321; there is no influx of the Lord into truths separate from good, n. 1831, 1832, 3514, 3564.) From this it can now be seen how the things contained in this and the preceding verses cohere, namely, that those in whom truths from the Lord are implanted by means of temptations, are constantly held in truths by the influx into them of Divine good. (That "to dwell" is predicated in the Word of good, see Arcana Coelestia 2268, 2451, 2712, 3613, 8269, 8309, 10153; and that "the dwelling place of the Lord" means heaven and the church in respect to good, consequently the good of heaven and the church, and in reference to man the good with him, n. 8269, 8309)