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.

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

8510. “百姓中有人出去收集, 什么也找不着” 表他们想要获得它, 但这是不可能的. 这从前面的解释 (8505节) 清楚可知. 那里的解释清楚表明什么是源于信之真理的行为, 什么是源于仁之良善的行为, 即: 出于信之真理行事的人还没有天堂的秩序在自己里面, 而出于仁之良善行事的人则有这种秩序. 事实上, 当主引导人时, 祂照着秩序通过此人的意愿, 因而通过良善引导他, 因为这良善完全属于意愿. 在这种情况下, 他的理解力是从属的, 真理也是从属的, 因为这真理完全属于理解力. 当这种状态存在时, 就是 “安息日”; 因为这时, 主就安歇了; 当良善与真理结合时, 这种状态就会出现. 这种状态是主的安歇, 这一点从以下事实可以看出来: 耶和华或主, 在六日的创造和劳碌之后, 在第七天歇了祂一切的工 (创世记 2:2). 这种状态就是天堂的状态; 这解释了为何天堂被称为安息日, 在天堂有一个永恒的安息日. 创世记第一章的创世故事表示一个新造或重生, 在这一章, 六日表示试探和争战 (参看创世记 1, 2章的解释).