850a.“看哪，羔羊站在锡安山上”表示为了将善人和恶人分离，也为了施行审判，主在天堂和教会的同在。这从“羔羊”、“站”和“锡安山”的含义清楚可知：“羔羊”是指神性人身方面的主(参看AE297,314,343,460,482节)；“站”是指同在并结合(对此，我们稍后会提到)；“锡安山”是指天堂和教会，就是主通过祂的神性真理掌权作王的地方，这可从圣言中提到“锡安山”的经文明显看出来。不过，首先要说一说主为了将善人和恶人分离，并施行审判而在天堂和教会的同在。主在整个天堂和整个教会的同在是永恒的；因为天堂不是凭那里天使的自我而为天堂的，教会也不是凭教会里的人的自我而为一个教会的，都是凭他们里面主的神性。事实上，天使的自我不能构成天堂，人的自我也不能构成教会，因为天使和人的自我都不是良善。因此，正是从主发出的神性按着他们的接受而构成与每个人同在的具体的天堂和教会，进而构成与有天堂和教会存在于其中的所有人同在的总体上的天堂和教会。由此明显可知，对所有在天堂和教会里的人来说，主的同在是永恒的；但这是一种平安、宁静、保存和维持的同在，天地万物都靠着这种同在而不断保持秩序和联系，并变成这种秩序；地狱也是如此。但此处“站在锡安山”所指的同在是主的非同寻常的活跃同在，以便祂的神性可以通过天堂流入较低部分，使得那里的善人与恶人分离，恶人则从他们为自己所形成的类似天堂的地方被扔下去。不过，前面论述了主与天堂的这种同在和结合，以及祂由此进入较低部分或下面的部分以施行审判的流注(AE413a,418a,419a,426,489,493,702,704节)。这种同在也是别处当论及主时，“站”所表示的(如以赛亚书3:13)。由此可见，“看哪，羔羊站在锡安山上”表示为了将善人和恶人分离，也为了施行审判，主在天堂和教会的同在。
“锡安山”表示天堂和教会，就是主通过祂的神性真理掌权作王的地方，因为锡安是大卫建的一座城，后来大卫就住在锡安，故锡安被称为“大卫的城”；由于“大卫”代表主的王权，也就是神性真理方面的主，所以在圣言中，“锡安”表示天堂和教会，就是主通过祂的神性真理掌权作王的地方。也正是由于这个原因，存放律法的耶和华的约柜被大卫抬进这城；因为这律法从广泛意义上说，表示从主发出的神性真理。由于同样的原因，位于锡安山下的耶路撒冷表示教义方面的教会；因为教会的一切教义都来自从主发出的神性真理，因而来自圣言。这城建在一座山上，因为那时，山因其高而代表天堂，因而在圣言中也表示天堂。这种代表、因而表示的原因是，第三层级的天使所在的最高天堂看上去在其它天堂之上的高处，在其他人眼前就像山；由于最高天堂看上去就像山，上面的天使处于对主之爱，所以在圣言中，“山”，尤其“锡安山”表示对主之爱。“山”表示爱(参看AE405,510节)。
“锡安”表示主通过祂的神性真理掌权作王所在的天堂和教会，这一点可从以下经文清楚看出来。诗篇：
我已膏我的君王在锡安我的圣山上了。我要传圣旨。耶和华曾对我说，你是我的儿子，我今日生你。我要将列族赐你作产业，将地极归你所有。当亲吻儿子，免得祂发怒，你们就在路上灭亡，因为祂的怒气快要发作。凡投靠祂的，都是有福的。(诗篇2:6–8,12)
这些话明显不是论及大卫，而是论及主，因为经上说“你是我的儿子，我今日生你。我要将列族赐你作产业，将地极归你所有”，又说“当亲吻儿子，免得祂发怒，你们就在路上灭亡；凡投靠祂的，都是有福的。”这些话没有一句能论及大卫。因此，“膏君王在锡安圣山上”表示主通过神性真理在天堂和教会的统治。至于当论及主时，“膏”和“受膏”表示什么，可参看前文(AE375d,e节)。“王”表示神性真理方面的主，“锡安”表示天堂和教会，“传圣旨”表示祂的降临；“你是我的儿子，我今日生你”表示神性人身，也就是神的儿子；“我要将列族赐你作产业，将地极归你所有”表示祂拥有天上地上的一切权柄；“当亲吻儿子，免得祂发怒，你们就在路上灭亡”表示为了得救，必须通过爱与祂结合。“祂的怒气快要发作”表示祂所施行的最后审判；“凡投靠祂的，都是有福的”表示那时，那些信祂的人将得救。这一切清楚表明，“锡安”表示天堂和教会，就是主通过神性真理掌权作王的地方。
撒迦利亚书：锡安的女子哪，应当大大喜乐；耶路撒冷的女子哪，应当欢呼；看哪，你的王必来到你这里；祂是公义的，并且有救恩，谦和地骑着驴驹，就是驴崽子。(撒迦利亚书9:9)这些话论及主，以及祂在天上和地上的国度，这国度由“锡安”和“耶路撒冷”来表示，这一点明显可见于福音书；在那里，当这些事得到应验时，经上如此讲述它们：耶稣打发两个门徒，叫他们把驴和驴驹牵到祂这里来。这事成就，是要应验先知所说的话，说，你要告诉锡安的女子，看哪，你的王来到你这里，是温柔的，又骑着驴，就是骑着驴驹。(马太福音21:1,2,4,5;约翰福音12:14,15)
“骑着驴和驴驹”是王权的标志，或说君王的特权；因此，当主进耶路撒冷时，祂就以这种方式骑着，因而被大声呼喊的百姓或群众称为王，他们把棕树枝和衣服铺在祂面前的路上(马太福音21:7–9；可参看AE31b节)；由于主作为王如此进入耶路撒冷，所以很明显，“锡安”表示天堂和教会，主在其中通过祂的神性真理掌权作王。犹大和以色列的列王代表神性真理方面的主，因此“王”表示那些从主处于来自良善的真理之人(可参看AE31,553,625节)；在圣言中，大卫尤其代表王权，也就是神性真理方面的主(AE205节)。
850b# 以赛亚书：报好信息的锡安哪，要登高山；报好信息的耶路撒冷啊，要极力扬声；扬声不要惧怕；对犹大的城邑说，看哪，你们的神！看哪，主耶和华必以力量来到。(以赛亚书40:9,10)由于这些话论及主及其国度，该国度由“锡安”和“耶路撒冷”来表示，所以经上说：“锡安和耶路撒冷要报好信息。”锡安出于爱之良善来报好信息，耶路撒冷出于教义真理来报好信息。“登高山”表示出于爱之良善报好信息；“极力扬声”表示出于教义真理报好信息；“犹大的城邑”表示整体上或整个范围内的对主之爱和对邻之爱的教义。“看哪，你们的神！看哪，主耶和华必以力量来到”表示神性真理和神性良善方面的主，祂要来施行审判；因为在圣言中，主凭神性真理被称为“神”，凭神性良善被称为“耶和华”(Jehovah)，以及“主耶和华”(LordJehovih)；“以力量来到”是指施行审判，从而征服地狱。
弥迦书：耶和华家的山必坚立于众山之顶，高举过于万岭；万民都要流归这山。
必有许多民族前往，说，来吧，让我们登上耶和华的山，到雅各神的家，祂必将祂的道路指教我们，我们也要行祂的路；因为律法必出于锡安，耶和华的话必出于耶路撒冷。祂必在许多民族中施行审判，斥责远方的众多民族。耶和华要在锡安山作王，从今直到永远。你这羊群的塔楼哪，锡安女子的山冈哪，从前的国，就是耶路撒冷女子的国必回归于你。(弥迦书4:1–3,7,8)
谁都能看出，此处描述的是主及其国度在天上和地上的降临；因此，那时必坚立于众山之顶的“耶和华家的众山”表示祂的国度，也就是天堂和教会。由于“锡安”表示主将要通过祂的神性真理在其中掌权作王的天堂和教会，而“耶路撒冷”表示来自这神性真理的教义方面的天堂和教会，所以经上说：“律法必出于锡安，耶和华的话必出于耶路撒冷。”这段经文接下来的话描述了所有人从主那里所获得的教导。
以赛亚书：锡安的居民哪，当呼喊欢唱，因为在你们中间的以色列的圣者是伟大的。(以赛亚书12:6)
同一先知书：耶和华救赎的人必歌唱着回到锡安，永乐必归到他们的头上。(以赛亚书35:10)
西番雅书：锡安的女子哪，应当欢唱；以色列啊，应当欢呼；耶路撒冷的女子啊，应当满心欢喜快乐；耶和华已经除去对你的审判，推翻你的仇敌。耶和华在你中间。(西番雅书3:14,15)撒迦利亚书：
锡安的女子啊，应当欢唱快乐；因为看哪，我来要住在你中间；在那日，必有许多民族归附耶和华；我要住在人里面。(撒迦利亚书2:10,11)
同一先知书：我要回到锡安，住在耶路撒冷中间；耶路撒冷由此必称为真理的城,耶和华的山必称为圣山。(撒迦利亚书8:3)
诗篇：谁要在锡安赐下以色列的救恩？耶和华带回祂被掳的子民时，雅各要快乐，以色列要欢喜。(诗篇14:7;53:6)
以赛亚书：主耶和华要在锡安放一块试验过的石头作为根基，是稳固根基、宝贵的房角石；相信的人必不着急。我必以公平为准绳，以公义为线砣；你们与死亡所立的约必然废掉，你们与地狱所造的异象必站立不住。(以赛亚书28:16–18)
同一先知书：到那日，礼物必奉给万军之耶和华，一个被分裂掠夺的人民，从一个可怕的人民……奉到锡安山，万军之耶和华立名的地方。(以赛亚书18:7)
又：我使我的公义临近，它已不远。我的救恩必不迟延；我要为以色列我的荣耀，在锡安施行拯救。(以赛亚书46:13)
又：
必有一位救赎主来到锡安。(以赛亚书59:20)这些经文论述了主的降临，以及祂在天上和地上的国度，由于“锡安和耶路撒冷”表示该国度，所以经上说他们必来到这里，耶和华，以色列的圣者、以色列的王必住在那里；“耶和华，以色列的圣者和王”是指神性真理方面的主。这清楚表明，“锡安”表示天堂和教会，主在其中通过神性真理掌权作王，“耶路撒冷”表示来自这神性真理的教义方面的天堂和教会。谁看不出，列族必被带回所到，并且主必居住的锡安和耶路撒冷不是指犹太民族所在的锡安和耶路撒冷？
850c# 从以下经文也可以明显看出，“锡安”表示天堂和教会，主在其中通过神性真理掌权作王。以赛亚书：
锡安必因公平而蒙救赎，她那些被带回的人必因公义而蒙救赎。(以赛亚书1:27)
同一先知书：剩在锡安、留在耶路撒冷的，就是凡录在耶路撒冷的生命册上的，必归祂称为圣。耶和华必在锡安山的一切居所和她的会众以上，白天创造云，黑夜创造火焰的烟和光亮。(以赛亚书4:3,5)
又：
万军之耶和华必在锡安山、在耶路撒冷掌权；在祂的长老面前，必成为荣耀。(以赛亚书24:23)
又：
那有火炉在锡安、有烤炉在耶路撒冷的耶和华。(以赛亚书31:9)
又：
耶和华被尊崇，因祂居在高处；祂以公平公义充满锡安。你要看锡安我们守制定节期的城；你的眼必见耶路撒冷为安静的居所，为不挪移的帐幕。(以赛亚书33:5,20)
又：锡安的处女藐视你、嗤笑你；耶路撒冷的女子向你摇头，因你亵渎、辱骂以色列的圣者。(以赛亚书37:22,23)
诗篇：好叫我在锡安女子的城门述说你一切可称颂的事。(诗篇9:14)
又：
北方的两边，大君王的城；神因她的街道为人所知。(诗篇48:2,3)
又：你们当周游锡安，四围环绕她，数点塔楼，把心放在城廓上，标注她的宫殿，为要传说到后代，这神永永远远为我们的神；祂必引导我们。(诗篇48:11–14)
又：
在撒冷有神的帐幕，在锡安有祂的居所。(诗篇76:2)
又：
主拣选犹大支派，祂所喜爱的锡安山。(诗篇78:68)
又：
耶和华爱锡安的城门，胜于爱雅各一切的住处。神的城啊，有荣耀的事乃指着你说的；当耶和华描述万民的时候，祂要点出这一个生在那里。我所有的泉源都在你里面。(诗篇87:2,3,6,7)
又：当耶和华将锡安被掳的人带回的时候，我们满口喜笑、满舌歌唱。(诗篇126:1,2)
又：耶和华必从锡安赐福给你，使你尽你一生的日子可以看见耶路撒冷的好处；使你可以看见你儿子的儿子，看见平安归于以色列。(诗篇128:5,6)
又：耶和华拣选了锡安，愿意把它当作自己的座位；这是我永远安息之所，我要住在这里，因为我中意它。(诗篇132:13,14)
又：
耶和华必从锡安赐福给你。(诗篇134:3)
又：
从锡安来的耶和华，就是住在耶路撒冷的，是应当受祝福的。(诗篇135:21)
又：耶和华要作王，直到永远，锡安哪，你的神要作王，直到代代。(诗篇146:10)
又：愿锡安的儿子因他们的王快乐；愿他们跳舞赞美他的名，愿他们击鼓弹琴歌颂他。(诗篇149:2,3)
引用关于锡安的这些经文，是为了让每个人都能看到，在圣言中，“锡安”不是指锡安，而是指天堂和教会，就是主通过祂的神性真理掌权作王的地方。这些经文大多也预言了主，说祂来的时候，必爱锡安，并永远住在那里；然而，祂不爱这城，也不爱耶路撒冷，这从祂所说关于它们的话明显看出来；祂爱的是天堂和教会，祂在那里通过祂的神性真理被接受。这就是为何锡安被称为“祂的安息之所”、“祂的居所或住处”、“耶和华的山”、“神的城”、“大君王的城”、“真理的城”，经上说祂的国必在那里，直到永远，直到一个时代，直到代代；这些话绝没有一句能论及大卫的锡安，或理解成它的。
850d# 由于主降世施行审判，由此将地狱和天堂里的一切都纳入秩序，并且审判是通过神性真理(这神性真理照着接受使人变得属灵)、照着它的律法，也就是圣言中的神性诫命而实现的，一切审判都发生在灵界，所以主取得人身，在世时使这人身变成神性真理，以便祂可以施行审判，如前所述。主使祂的人身成为神性真理，这就是约翰福音中这些话的意思：
圣言与神同在，圣言就是神，万物都是藉着它造的，世界也是藉着它造的。(约翰福音1:1等)
“圣言”是指神性真理。主在其人身方面也成为神性真理，这一点明确表述如下：
圣言成了肉身，住在我们中间，我们也见过祂的荣耀，正是父独生子的荣耀，充满了恩典和真理。(约翰福音1:14)
主常在福音书中所自称的“人子”也是指神性真理方面的主；论到祂，祂也说：“祂要施行审判。”由于主通过祂的神性真理施行审判，而“锡安”表示天堂和教会，主在其中通过祂的神性真理掌权作王，所以在论述最后审判之前，善人与恶人的分离的启示录14章，经上说“羔羊被看见站在锡安山上”，这句话表示为了将善人和恶人分离，也为了施行审判，主在天堂和教会的同在，如前所述。
由于在圣言的其它地方，“锡安山”具有相同的含义，所以经上说，主要从锡安山为教会与邪恶争战，并摧毁它们；如以下经文。以赛亚书：
万军之耶和华必降临在锡安的山和冈陵上争战。(以赛亚书31:4)这句话也论述了主的降临和对信徒的救赎或释放；因此，“在锡安的山和冈陵上争战”表示通过神性真理施行审判；之所以通过神性真理施行审判，是因为所有人都照着他们对神性真理的接受而受审判；神性真理，或圣言和由此而来的教义教导生活，每个人都照着生活受审判。
诗篇：
耶和华要从圣所帮助你，从锡安坚固你。我们要因你的救恩歌唱，要奉我们神的名竖立我们的旌旗。现在我知道耶和华拯救祂的受膏者，必从祂的圣天上，用右手拯救的能力应答他。(诗篇20:2,5,6)
这些话也论及主，论及祂战胜地狱，通过这种方式拯救世人。“从祂的圣天上，用右手拯救的能力应答祂的受膏者”表示争战和胜利，“祂从锡安坚固我们”、“因祂的救恩歌唱”表示由此对信徒的拯救。
又：耶和华必说，必从日出之地到日落之处呼召大地。从全美的锡安中，神必发光，我们的神要来。祂必呼唤上天下地，为要审判祂的人民。招聚我的圣徒到我这里来。(诗篇50:1–5)这些话明显论述了从锡安，因而从主通过神性真理对所有人的审判。“祂必从日出之地到日落之处呼召大地”表示善人与恶人的分离。“祂必呼唤上天下地，为要审判人民”表示对所有人的审判。“招聚我的圣徒到我这里来”表示将善人聚集起来，并拯救他们。“从全美的锡安中，神必发光”表示神性真理，主因神性真理而处于祂的荣耀。
又：耶和华对我主说，你坐在我的右手边，等我使你的仇敌作你的脚凳。耶和华必使你从锡安伸出力量的杖来；你要在你仇敌中间掌权。(诗篇110:1,2)
主自己在马太福音(22:44)中的话清楚表明，这些话是指着主说。“坐在右手边”表示主的神性全能；“使他的仇敌作他的脚凳”表示对地狱的完全征服和它们的彻底降服；“从锡安伸出的力量的杖”表示全能所属的神性真理，“锡安”表示天堂，就是主通过神性真理掌权作王的地方。“你要在你仇敌中间掌权”表示祂通过神性真理对地狱的统治。全能只属于主，主通过祂的神性真理拥有这全能(可参看AE726节)。真理从良善拥有一切能力，这良善和由此而来的真理来自主(也可参看AE209,338,716,776,783节)。
以赛亚书：锡安哪，醒来，醒来，披上你的力量；圣城耶路撒冷啊，穿上你华美的衣服。(以赛亚书52:1)
由于“锡安”表示天堂，就是主通过祂的神性真理掌权作王的地方，而神性真理拥有一切能力，所以经上说：“锡安哪，醒来，醒来，披上你的力量。”耶路撒冷所要穿上的“华美的衣服”表示由此而来的教义。
约珥书：耶和华必从锡安吼叫，从耶路撒冷发声，天地就震动。那时，你们就知道我是耶和华，住在锡安我的圣山，耶路撒冷成为神圣；陌生人不再从其中经过。(约珥书3:16,17,21)
阿摩司书：耶和华必从锡安吼叫，从耶路撒冷发声。(阿摩司书1:2)
“吼叫”和“狮子的吼叫”当论及耶和华时，表示通过神性真理及其能力保护天堂和教会、拯救其中之人的热烈热情，这是通过摧毁从地狱冒上来的邪恶和虚假实现的(参看AE601a节)；由于“锡安”表示天堂，就是主通过神性真理掌权作王的地方，“耶路撒冷”表示由此而来的教义，所以清楚可知“耶和华必从锡安吼叫，从耶路撒冷发声”表示什么。“你们就知道我是耶和华，住在锡安我的圣山”表示主在祂通过祂的神性真理掌权作王的地方，无论在天堂天使中间，还是在教会之人中间。“陌生人不再从其中经过”表示那里必没有邪恶之虚假，“陌生人”是指邪恶之虚假。
以赛亚书：耶和华的报仇之日，为锡安争辩的报应之年。(以赛亚书34:8)
“耶和华的报仇之日，报应之年”表示最后的审判，以及对那些通过虚假和邪恶荒废教会的一切真理之人的定罪；这就是“为锡安争辩”的意思。诗篇：
耶和华在锡安为大，祂高于所有人民，是王的力量。(诗篇99:2,4)此处锡安凭神性真理而被称为“王的力量”，能力本身属于神性真理。
又：耶和华啊，你必起来怜悯锡安，因现在是可怜她的时候，因所定的日期已经到了；因你的仆人渴慕它的石头，可怜它的尘土，列族要敬畏耶和华的名，地上的众王都敬畏你的荣耀，因为耶和华建造了锡安，在祂荣耀里显现。耶和华的名要传扬在锡安，赞美祂的话要传扬在耶路撒冷，就是在万民和列国聚集侍奉耶和华的时候。(诗篇102:13–16,21,22)
这些话论述了主的降临，以及祂对信徒的救赎。“可怜她的时候”和“所定的日期”表示祂的降临；仆人所渴慕的“石头”表示将要被恢复的真理和已经恢复的真理；接下来的话则描述了教会的建立，以及出于神性真理对主的敬拜。
圣言通篇都以锡安的荒废来描述犹太民族对教会的毁坏；因着这种毁坏，一切神性真理都被歪曲了。如以赛亚书：
你的圣城变为旷野；锡安变为旷野，耶路撒冷成为废墟。(以赛亚书64:10)耶利米哀歌：锡安的宝石好比纯金，现在何竟算为陶罐，就是窑匠之手的作品呢？(耶利米哀歌4:2–22;以赛亚书3:16–26;耶利米书6:2;弥迦书3:10,12;以及别处)
许多地方都提到了“童女或处女”和“锡安的女子或女儿”，如以下经文：列王纪下19:21;以赛亚书1:8;3:16,17;4:4;10:32;16:1;37:22;52:2;62:11;耶利米书4:31;6:2,23;耶利米哀歌1:6;2:1,4,8,10,13,18;4:22;弥迦书1:13;4:8,10,13;西番雅书3:14;撒迦利亚书2:10;9:9;诗篇9:15;马太福音21:5;约翰福音12:15;以及别的地方。“锡安的女子或女儿”表示对神性真理的属灵情感，也就是为了真理而对真理的爱，为了永生的功用而对它的渴慕。由此明显可知，“羔羊被看到站在锡安山上”表示什么，即表示为了施行审判而将善人与恶人分离，这是接下来论述的主题。
850. And, lo, the Lamb standing on mount Zion. That this signifies the presence of the Lord in heaven and in the church, in order to separate the good from the evil, and accomplish the judgment, is evident from the signification of the lamb, as denoting the Lord with respect to the Divine Human (concerning which see above, n. Isaiah 3:13. From these things it is evident, that by these words, "Lo, the Lamb standing on mount Zion," is signified the presence of the Lord in heaven and in the church to separate the good from the evil, and to accomplish the judgment.
[2] The reason why mount Zion signifies heaven and the church where the Lord reigns by means of His Divine truth is, because Zion was the city which David built and in which he afterwards dwelt; whence it was called the city of David. And because David represented the Lord as to His royalty, which is Divine truth, therefore Zion, in the Word, signifies heaven and the church where the Lord reigns by means of His Divine truth. It was for this reason also that the ark of Jehovah, in which the Law was deposited, was carried into that city by David; for that Law, in a broad sense, also signified the Divine truth proceeding from the Lord. It is for this reason also that by Jerusalem - which was situated below that mountain - is signified the church as to doctrine; for all doctrine pertaining to the church is from the Divine truth which proceeds from the Lord; consequently from the Word. That city was built upon a mountain, because mountains at that time, on account of their height, represented the heavens, and therefore also, in the Word, they signify the heavens. The reason of this representation, and of the signification thence, was that the highest heavens, where are the angels of the third degree, appear high above the rest, and before the eyes of others as mountains; and because the highest heavens appear as mountains, and as the angels who are upon them are in love to the Lord, therefore mountains, in the Word, and especially the mountain of Zion, signify love to the Lord. That a mountain signifies love, may be seen above (n. 405, 570).
[3] That by Zion is signified heaven and the church in which the Lord reigns by means of His Divine truth, is evident from the following passages in David:
Yet have I anointed my king upon Zion, the mountain of my holiness. I will declare concerning the statute, Jehovah hath said unto me, Thou art my Son; this day have I begotten thee. . . . I will give the heathen for thine inheritance, and the ends of the earth for thy possession. Kiss the Son, lest he be angry, and ye perish from the way, because his anger is kindled but a little. Blessed are they that put their trust in him (375). King signifies the Lord as to Divine truth; Zion heaven and the church. To declare this concerning the statute, signifies His Advent. Thou art my Son; this day have I begotten thee, signifies the Divine Human, which is also the Son of God. That He hath all power in the heavens and on the earths is meant by, I will give the heathen for thine inheritance, and the ends of the earth for thy possession. That there must be conjunction with Him by love in order to salvation, is signified by, kiss the Son, lest he be angry, and ye perish from the way. The Last Judgment by Him is signified by, when His wrath is kindled but a little. That then those shall be saved who have faith in Him, is signified by, blessed are all they that put their trust in Him. From these considerations it is evident, that by Zion is meant heaven and the church, where the Lord reigns by His Divine truth.
[4] Similarly in Zechariah:
"Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass" (31). And because the Lord thus entered Jerusalem as a king, it appears that by Zion is meant heaven and the church, in which the Lord reigns by means of His Divine truth.
[5] That the kings of Judah and Israel represented the Lord as to Divine truth, and that hence by kings are meant those who are in truths from good from the Lord, may be seen above (n. 40:9, 10).
Because these things are spoken of the Lord and of His kingdom, and this is signified by Zion and Jerusalem, therefore it is said, that Zion and Jerusalem will bring good tidings; Zion, from the good of love, and Jerusalem, from the truths of doctrine. Bringing good tidings from the good of love, is meant by getting up into the high mountain; and [bringing good tidings] from the truths of doctrine, is meant by lifting up the voice with strength. By the cities of Judah is signified the doctrine of love to the Lord and love towards the neighbour in its whole extent. The Lord as to Divine truth and Divine good, who was about to come to execute judgment, is meant by, Behold your God! Behold the Lord Jehovih cometh in strength. For the Lord is called God, in the Word, from Divine truth, and is called Jehovah, and also the Lord Jehovih, from Divine good. To come in strength is to execute judgment, thus to subjugate the hells.
[6] In Micah:
"At the end of days the mountain of the house of Jehovah shall be established in the top of the mountains, and it shall be exalted above the hills; and the people shall flow unto it. And many nations shall go and say, Come and let us go up to the mountain of Jehovah, and to the house of the God of Jacob; and he will teach us of his ways; and we will walk in his paths; for out of Zion shall go forth the law, and the Word of Jehovah from Jerusalem. Then shall he judge among many nations, and shall rebuke numerous nations, afar off. Jehovah shall reign in mount Zion from now unto an age; thou art the tower of the flock. O hill of the daughter of Zion, unto thee shall he come, and the former kingdom shall return, the kingdom of the daughter of Jerusalem" (4:1, 2, 3, 7, 8).
That the coming of the Lord and His kingdom in the heavens and on earth is here described, must be evident to every one. Therefore his kingdom, which is heaven and the church, is meant by the mountain of the house of Jehovah which shall then be established in the top of the mountains. And because by Zion is meant heaven and the church, in which the Lord is about to reign by means of His Divine truth; and by Jerusalem is meant heaven and the church, as to doctrine from that Divine truth, therefore it is said, "Out of Zion shall go forth the law, and the Word of Jehovah from Jerusalem." The instruction of all from the Lord is described by what follows in that passage.
[7] And in Isaiah:
"Cry out and shout, O inhabitant of Zion, for great in the midst of thee is the Holy One of Israel" (12:6).
Again:
"The ransomed of Jehovah shall return to Zion with songs and everlasting joy upon their heads" (35:10).
In Zephaniah:
"Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem; Jehovah hath removed thy judgments; he hath overturned thine enemy; Jehovah is in the midst of thee" (3:14, 15).
In Zechariah:
"Sing and rejoice, O daughter of Zion, behold I come that I may dwell in the midst of thee, and many nations shall join themselves to Jehovah in that day; I will dwell in thee" (2:10, 11).
In the same:
"I will return unto Zion, and I will dwell in the midst of Jerusalem; whence Jerusalem shall be called the city of truth, and the mountain of Jehovah, the mountain of holiness" (8:3).
In David:
"Who will grant to Zion the salvation of Israel? When Jehovah bringeth back the captivity of his people, Jacob shall rejoice and Israel be glad" (Psalm 14:7; 53:6).
In Isaiah:
"The Lord Jehovih shall lay in Zion a stone; a tried stone, a precious corner stone, a sure foundation; he that believeth shall not make haste. Judgment also will I lay for a line, and justice for a plummet . . .your covenant with death shall be disannulled, and your agreement with hell shall not stand" (28:16, 17, 18).
In the same:
"In that day shall a present be brought unto Jehovah of Zebaoth, a people scattered and peeled, from a terrible people . . . to the place of the name of Jehovah Zebaoth, to mount Zion" (18:7).
In the same:
"I have caused my justice to draw near; it is not far off, and my salvation shall not tarry; I will place salvation in Zion, for Israel my glory" (46:13).
In the same:
"Then the Redeemer shall come to Zion" (59:20).
In these passages the Advent of the Lord is treated of, and His kingdom in the heavens and on earth. And because that kingdom is meant by Zion and Jerusalem, therefore it is said that they shall come thither, and that Jehovah the Holy One, and the King of Israel, shall dwell there; Jehovah the Holy One, and the King of Israel denoting the Lord as to Divine truth. It is evident, therefore, that by Zion is meant heaven and the church, in which the Lord reigns by means of the Divine truth; and by Jerusalem, heaven and the church as to doctrine from that Divine truth. Who does not see that Jerusalem and Zion, to which the nations should be brought back, and where the Lord is to dwell, do not mean the Zion and Jerusalem where the Jewish nation was?
[8] From the following passages also it is evident that by Zion is meant heaven and the church in which the Lord reigns by means of the Divine truth.
In Isaiah:
"Zion shall be redeemed with judgment, and her converts in justice" (1:27).
In the same:
"He that is left in Zion, and he that remaineth in Jerusalem, shall be called holy to him; every one written unto life in Jerusalem. Jehovah shall create upon every dwelling of mount Zion, and upon her assembly, a cloud by day and a smoke and splendour of a flame of fire by night" (4:3, 5).
In the same:
"Jehovah Zebaoth shall reign in mount Zion and in Jerusalem, and before his elders in glory" (24:23).
In the same:
Jehovah, "whose hearth is in Zion, and his oven in Jerusalem" (31:9).
In the same:
"Jehovah is exalted because he dwelleth on high; he hath filled Zion with judgment and justice; look to Zion, the city of our solemnities; let thine eyes see Jerusalem a quiet habitation, a tabernacle which shall not be taken down" (33:5, 20).
In the same:
"The virgin daughter of Zion hath despised thee; she hath laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee, because thou hast blasphemed and calumniated the Holy One of Israel" (37:22, 23).
In David:
"That I may tell over all thy praises in the gates of the daughter of Zion" (Psalm 9:14).
"The sides of the north, the city of the great King. God is known in her palaces" (Psalm 48:2, 3).
In the same:
"Walk about Zion, and compass her about; number her towers; set your heart unto the bulwarks, distinguish her palaces and ye may relate to the generation following, that this God is our God, for ever and ever; he will lead us" (48:11-14).
In the same:
"In Salem is the tabernacle of God, and his dwelling-place in Zion" (Psalm 76:2).
In the same:
The Lord "hath chosen the tribe of Judah, the mountain of Zion which he loveth" (Psalm 78:68).
In the same:
"Jehovah loveth the gates of Zion more than all the dwellings of Jacob. Glorious things must be spoken of thee, O city of God. Jehovah shall count when he describeth the people, that this man was born there. All my springs are in thee" (Psalm 87:2, 3, 6, 7).
In the same:
"When Jehovah bringeth back the captivity of Zion, then shall our mouth be filled with laughter, and our tongue with singing" (Psalm 126:1, 2).
In the same:
"Jehovah shall bless thee out of Zion, that thou mayest see the good of Jerusalem all the days of thy life; that thou mayest see thy son's sons; peace upon Israel" (Psalm 128:5, 6).
In the same:
"Jehovah hath chosen Zion; he hath desired it himself for a seat. This is my rest for ever; here will I dwell; because I have desired it" (Psalm 132:13, 14).
In the same:
"Jehovah shall bless thee out of Zion" (Psalm 134:3).
In the same:
"Blessed be Jehovah out of Zion, dwelling in Jerusalem" (Psalm 135:21).
In the same:
"Jehovah shall reign for ever, God thy God, O Zion, from generation to generation" (Psalm 146:10).
In the same:
"Let the sons of Zion exult in their king; let them praise his name in the dance; with timbrel and harp let them sing praise" (Psalm 149:2, 3).
These passages concerning Zion are quoted in order that every one may see, that by Zion, in the Word, is not meant Zion, but heaven and the church where the Lord reigns by means of His Divine truth. Most of these passages are also prophetic of the Lord, that when He comes, He will love Zion and dwell there for ever; although He could love neither that city nor Jerusalem, as is evident from His words concerning them; but heaven and the church where His Divine truth is received. This is why Zion is called His rest, His dwelling-place, the mountain of Jehovah, the city of God, the city of the great King, the city of truth, and that it is said His kingdom shall be there for ever, to an age, and from generation to generation; none of which things can by any means be said and understood of the Zion of David.
[9] Because the Lord came into the world to accomplish a Judgment, and thereby bring all things in the hells and also in the heavens into order; and since judgment is effected by means of Divine truth - for this, according to reception, makes man spiritual - and according to its laws, which are the Divine precepts in the Word, all judgments take place in the spiritual world, therefore the Lord assumed the Human, and made this, whilst He abode in the world, Divine truth, in order, as said, that He might accomplish the Judgment.
That the Lord made His Human Divine truth is meant by
The Word which was with God, and which was God, and by which all things were made that were made, and by which the world was created (John 1:1, and following verses).
By the Word is meant the Divine truth. That the Lord became this as to His Human is expressed in clear terms, as follows:
"And the Word was made flesh, and dwelt among us, and we beheld his glory, a glory as of the only begotten of the Father, full of grace and truth" (verse 14 in the same chapter).
The Lord, as to Divine truth, is also meant by the Son of man, which the Lord frequently calls Himself in the Evangelists; of whom He also says, that "He shall execute judgment."
Now because judgment was accomplished by the Lord from His Divine truth, and since by Zion is meant heaven and the church, in which the Lord reigns by means of His Divine truth; therefore in this chapter of the Apocalypse, in which the separation of the good from the evil, before the Last Judgment, is treated of, a Lamb was seen standing upon mount Zion, by which is signified the presence of the Lord in heaven and in the church to separate the good from the evil and to effect the Judgment, according to what was said above.
[10] On account of the same signification of mount Zion also, in other parts of the Word, it is said that the Lord from mount Zion will fight for the church against the evil, and destroy them; as in the following passages:
In Isaiah:
"Jehovah Zebaoth shall come down to fight upon mount Zion and upon the hill thereof" (31:4).
The Advent of the Lord, and the redemption or liberation of the faithful is there treated of. Therefore by fighting upon the mountain of Zion and upon the hill of it, is signified to execute judgment from Divine truth. The reason why judgment is accomplished by means of Divine truth is, that all are judged according to its reception. For Divine truth, or the Word, and doctrine therefrom, teach life, and every one is judged according to it.
[11] In David:
Jehovah "will send thy help from the sanctuary; and out of Zion he will strengthen thee; we will sing in thy salvation, and in the name of our God we will set up our banners. I know that Jehovah will save his anointed; he will answer him from the heaven of his holiness, with the saving strength of his right hand" (Psalm 20:2, 5, 6).
These things are also said concerning the Lord and His victory over the hells, and the salvation of men by that means. Combats and victories are meant by answering His anointed from the heaven of His holiness, with the saving strength of His right hand; and the salvation of the faithful thereby is meant by His strengthening us out of Zion, and by our rejoicing in His salvation.
[12] In the same:
"Jehovah shall speak, and shall call the earth from the rising of the sun even to the setting; out of Zion, the perfection of beauty, God shall shine forth. Our God shall come; he shall cry to the heavens from above; and to the earth, to judge his people. Gather my saints together unto me" (Psalm 50:1-5).
These words evidently treat of judgment upon all from Zion, thus from the Lord by means of the Divine truth. The separation of the good from the evil is meant by, calling the earth from the rising of the sun to its setting. Judgment upon all is signified by, crying to the heaven from above, and to the earth to judge the people. The gathering together of the good and their salvation is meant by, gather my saints unto me. And the Divine truth, in which the Lord is in His glory, is meant by, out of Zion the perfection of beauty God shall shine forth.
[13] In the same:
"The saying of Jehovah to my Lord, Sit thou on my right hand, until I make thine enemies thy footstool. Jehovah shall send to thee the sceptre of thy strength out of Zion, rule thou in the midst of thine enemies" (726). That power is in truths from good, and that good and thence truth are from the Lord, may also be seen above (n. 209, 338, 716, 776, 783).
[14] In Isaiah:
"Awake, awake, put on thy strength, O Zion, put on the garments of thy gracefulness, O Jerusalem, the city of holiness" (52:1).
Because Zion signifies heaven where the Lord reigns by means of His Divine truth, and since to Divine truth pertains all power, therefore it is said, "Awake, awake, put on thy strength, O Zion." Doctrine therefrom is signified by the garments of gracefulness which Jerusalem shall put on.
[15] In Joel:
"Jehovah shall roar out of Zion, and from Jerusalem he shall give his voice, that the heavens and the earth may tremble. Then shall ye know that I am Jehovah, dwelling in Zion, the mountain of my holiness, and Jerusalem shall be holiness, nor shall strangers pass through her any more" (601). And because by Zion is signified heaven where the Lord reigns by means of the Divine truth, and by Jerusalem doctrine therefrom, what is signified by Jehovah roaring out of Zion and giving His voice from Jerusalem is evident. That the Lord is there, where He reigns by means of His Divine truth both with the angels of heaven and with the men of the church, is signified by, then shall ye know that I am Jehovah, dwelling in Zion, the mountain of my holiness. That there shall be no falsities of evil there is signified by, strangers shall not pass through her any more; strangers denoting the falsities of evil.
[16] In Isaiah:
"The day of the vengeance of Jehovah, the year of retributions for the controversy of Zion" (34:8).
By the day of vengeance of Jehovah, and by the year of retributions, is signified the Last Judgment, and the condemnation of those who by falsities and evils have laid waste all the truths of the church, thus for the controversy of Zion.
In David:
"Jehovah is great in Zion, and he is high above all people, the king's strength" (Psalm 99:2, 4).
Where Zion is called the king's strength from the Divine truth, to which belongs power itself.
In the same:
Jehovah, "Thou shalt arise and have mercy upon Zion; for it is time to have pity upon her; for the set time is come; for thy servants take pleasure in her stones, and have pity upon her dust. So the nations shall fear the name of Jehovah, and all the kings of the earth thy glory, because the Lord shall build Zion, and appear in his glory. The name of Jehovah shall be announced in Zion, and his praise in Jerusalem, when the people shall be gathered together, and the kingdoms, to serve Jehovah" (Psalm 102:13-16, 21, 22).
These things are said of the Lord's Advent, and the redemption of the faithful by Him. His Advent is signified by the time to have pity upon her, and by the set time; truths which are to be restored and are restored, are signified by the stones in which His servants take pleasure; the establishment of the church and worship of the Lord from Divine truths is described by what there follows.
The devastation of the church, by the Jewish nation, by which every Divine truth was falsified, is also described throughout the Word by the vastation of Zion. As in Isaiah:
"The cities of thy holiness are become a wilderness; Zion is become a wilderness, and Jerusalem a desolation" (64:10).
In Lamentations:
"The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter" (Lamentations 4:2).
Also in Isaiah 3:16-26; Jeremiah 6:2; Micah 3:10, 12; and elsewhere. Mention is also frequently made of the virgin and daughter of Zion. As in the following passages:
2. Kings 19:21; Isaiah 1:8; 3:16, 17; 4:4; 10:32; 16:1; 37:22; 52:2; 62:11; Jeremiah 4:31; 6:2, 23; Lamentations 1:6; 2:1, 4, 8, 10, 13, 18; 4:22; Micah 1:13; 4:8, 10, 13; Zeph. 3:14; Zech. 2:10; 9:9; Psalms 9:15; Matthew 21:5; John 12:15; and elsewhere.
And by the daughter of Zion is signified a spiritual affection for Divine truth, which is the love of truth for the sake of truth, and the desire of it for the sake of the uses which have reference to eternal life.
From these things it is now evident that by the Lamb seen standing upon mount Zion, is signified the separation of the good from the evil for the accomplishment of the Judgment - the subject treated of in what follows.
850. And behold a Lamb standing on the Mount Zion, signifies the presence of the Lord in heaven and in the church for separating the good from the evil and for executing judgment. This is evident from the signification of "Lamb," as being the Lord as to the Divine Human (See above, n. Isaiah 3:13). From all this it can be seen that "behold a Lamb standing on the Mount Zion" signifies the presence of the Lord in heaven and in the church, for separating the good from the evil and for executing judgment.
[2] "Mount Zion" signifies heaven and the church where the Lord reigns by His Divine truth, for the reason that Zion was a city built by David, and in which he afterwards dwelt, and was therefore called "the city of David," and as "David" represented the Lord in respect to His royalty, which is the Divine truth, "Zion" signifies in the Word heaven and the church, where the Lord reigns by His Divine truth. For the same reason the ark of Jehovah, in which the law was deposited, was carried into that city by David; for that law also signifies in a broad sense Divine truth going forth from the Lord. And for the same reason Jerusalem, which lay below that mountain, signifies the church in respect to doctrine; for every doctrine of the church is from the Divine truth that goes forth from the Lord, consequently is from the Word. That city was built upon a mountain for the reason that at that time mountains, because of their height, represented the heavens, and thence also in the Word signify the heavens. The ground of this representation and consequent signification is that the highest heavens, in which are the angels of the third degree, appear at a height above the rest, and before the eyes of others like mountains; and as the highest heavens appear like mountains, and the angels who are upon them are in love to the Lord, so "mountains," and especially "Mount Zion," signify in the Word love to the Lord. (That a "mountain" signifies love see above, n. 405, 510.)
[3] That "Zion" signifies heaven and the church, in which the Lord reigns by His Divine truth, can be seen from the following passages. In David:
I have anointed My king upon Zion, the mountain of My holiness. I will declare the decree, Jehovah hath said unto Me, Thou art My Son, this day have I begotten Thee. I will give the nations for Thine inheritance, and the ends of the earth for Thy possession. Kiss the Son, lest He be angry and ye perish in the way, for His anger will shortly burn forth. Happy are all they that trust in Him (375.) "King" signifies the Lord in respect to Divine truth, "Zion" heaven and the church, and "to declare the decree" His coming; "Thou art, My Son, this day have I begotten Thee," signifies the Divine Human, which also is the Son of God; that He has all power in the heavens and on earth is meant by "I will give the nations for Thine inheritance, and the ends of the earth for Thy possession;" that there must be conjunction with Him by love that there may be salvation is signified by "Kiss the Son, lest He be angry and ye perish in the way." The Last Judgment by Him is signified by "His anger will shortly burn forth;" that those who have faith in Him will then be saved is signified by "Happy are all they that trust in Him." All this makes evident that "Zion" means heaven and the church, where the Lord reigns by means of His Divine truth.
[4] Likewise in Zechariah:
Exult greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold thy king cometh unto thee; He is just and a Deliverer; meek and riding upon an ass, and upon a colt the son of an ass (31, and as the Lord thus entered Jerusalem as a King it is evident that "Zion" means heaven and the church, in which the Lord reigns by means of His Divine truth. That the kings of Judah and Israel represented the Lord as to the Divine truth, and that consequently "kings" mean those who are in truths from good from the Lord can be seen above (n. 31, 553, 625); and that especially David represented in the Word the Lord as to royalty, which is the Divine truth (n. 205).
[5] In Isaiah:
O Zion, proclaimer of good tidings, get thee up into the high mountain; O Jerusalem, proclaimer of good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! behold the Lord Jehovih cometh in strength (Isaiah 40:9, 10).
As this is said of the Lord and of His Kingdom, and this is signified by "Zion and Jerusalem," it is said that "Zion and Jerusalem should proclaim it as good tidings," Zion from good of love, and Jerusalem from truths of doctrine. To proclaim good tidings from good of love is meant by "getting up into a high mountain;" and proclaiming good tidings from truths of doctrine is meant by "lifting up the voice with strength;" "the cities of Judah" signify the doctrine of love to the Lord and love towards the neighbor in the whole complex. The Lord as to the Divine truth and the Divine good, who was to come and execute judgment, is meant by, "Behold your God! behold the Lord Jehovih cometh in strength;" for the Lord is called "God" in the Word from Divine truth, and "Jehovah," and also "Lord Jehovih," from Divine good; and "to come in strength" is to execute judgment, and thus to subjugate the hells.
[6] In Micah:
In the end of the days it shall be that the mountain of the house of Jehovah shall be established in the head of the mountains, and it shall be exalted above the hills; and peoples shall flow unto it. And many nations shall come and say, Come and let us go up to the mountain of Jehovah, to the house of the God of Jacob, that He may teach us of His ways and that we may go in His paths; for from Zion shall go forth the law, and the word of Jehovah from Jerusalem. Then shall He judge among many nations, and shall reprove numerous nations, even afar off. Jehovah shall rule in Mount Zion from henceforth even forever. Thou, O tower of the flock, O hillside of the daughter of Zion, unto thee shall come and shall return the former kingdom, the kingdom of the daughter of Jerusalem (Micah 4:1-3, 7, 8).
Anyone can see that the coming of the Lord and of His kingdom in the heavens and in the earth are here described; therefore His kingdom, which is heaven and the church, is meant by "the mountain of the house of Jehovah" that will then be established in the head of the mountains. And as "Zion" means heaven and the church in which the Lord is to reign by His Divine truth, while "Jerusalem" means heaven and the church as to doctrine from that Divine truth, it is said, "from Zion shall go forth the law, and the word of Jehovah from Jerusalem." The instruction of all from the Lord is described by what then follows.
[7] In Isaiah:
Cry out and sing for joy, O inhabitant of Zion, for great is the Holy One of Israel in the midst of thee (Isaiah 12:6).
In the same:
The redeemed of Jehovah shall return to Zion with singing, and the joy of eternity shall be upon their head (3 Isaiah 35:10).
In Zephaniah:
Sing for joy, O daughter of Zion; shout, O Israel; be glad and exult with all the heart, O daughter of Jerusalem; Jehovah hath taken away thy judgments; He hath overturned thine adversary. Jehovah is in the midst of thee (Zephaniah 3:14, 15).
In Zechariah:
Sing for joy and be glad, O daughter of Zion; for lo, I come that I may dwell in the midst of thee; and many nations in that day shall cleave to Jehovah. I will dwell in thee (Zechariah 2:10, 11).
In the same:
I will return to Zion, and will dwell in the midst of Jerusalem; whence Jerusalem shall be called the city of truth, and the mountain of Jehovah, the mountain of holiness (Zechariah 8:3).
In David:
Who shall give in Zion the salvation of Israel? When Jehovah shall bring back the captivity of his people Jacob shall exult and Israel shall be glad (Psalms 14:7; 53:6).
In Isaiah:
The Lord Jehovih shall lay in Zion for a foundation a tried stone, a precious corner stone of a well-founded foundation; he that believeth shall not make haste. Then I will set judgment for a rule and justice for a plummet; your covenant with death shall be abolished, and your vision with hell shall not stand (Isaiah 28:16-18).
In the same:
In that day a present unto Jehovah of Hosts shall be brought, a people distracted and plundered, from a terrible people, to the place of the name of Jehovah of Hosts, to Mount Zion (Isaiah 18:7).
In the same:
I have made near My justice, it is not far off, and My salvation shall not tarry; I will place salvation in Zion, My adornment for Israel (Isaiah 46:13).
In the same:
Then a Redeemer shall come to Zion (Isaiah 59:20).
These passages treat of the Lord's coming and of His kingdom in the heavens and on the earth, and as that kingdom is meant by "Zion and Jerusalem" it is said that they shall come thither, and that Jehovah the Holy One and the King of Israel shall dwell there; "Jehovah the Holy One and the King of Israel" meaning the Lord as to Divine truth. This makes clear that "Zion" means heaven and the church, in which the Lord reigns by Divine truth, and "Jerusalem" heaven and the church as to doctrine from that Divine truth. Who does not see that Zion and Jerusalem, to which the nations should be brought back, and where the Lord should dwell, do not mean Zion and Jerusalem where the Jewish nation was?
[8] It can also be seen from the following passages that "Zion" means heaven and the church, in which the Lord reigns by Divine truth. In Isaiah:
Zion shall be redeemed with judgment, and those of her that are brought back in justice (Isaiah 1:27).
In the same:
He that is left in Zion and he that remaineth in Jerusalem shall be called holy to Him, everyone that is written unto life in Jerusalem. Jehovah will create over every dwelling of Mount Zion, and over her assemblies, a cloud by day and a smoke and the shining of a flame of fire by night (Isaiah 4:3, 5).
In the same:
Jehovah of Hosts shall reign in Mount Zion and in Jerusalem, and before His elders shall be glory (Isaiah 24:23).
In the same:
Jehovah, who hath His fireplace in Zion, and His oven in Jerusalem (Isaiah 31:9).
In the same:
Jehovah is exalted, for He dwelleth on high; He hath filled Zion with judgment and justice. Look upon Zion, the city of our set feast; let thine eyes see Jerusalem, a quiet habitation, a tabernacle that shall not be destroyed (Isaiah 33:5, 20).
In the same:
The virgin daughter of Zion hath despised thee; she hath laughed thee to scorn; the daughter of Jerusalem hath shaken her head after thee, because thou hast blasphemed and reviled the Holy One of Israel (Isaiah 37:22, 23).
In David:
That I may recount all Thy praises in the gates of the daughter of Zion (Psalms 9:14).
The sides of the north, the city of the great King; God is known in her streets (Psalms 48:2, 3).
In the same:
Encompass ye Zion, and encircle her, number her towers, set your heart to her bulwarks, examine her palaces; and ye shall tell to the generation following that this God is our God forever and ever; He will lead us (Psalms 48:11-14).
In the same:
In Salem is the tabernacle of God, and his dwelling place in Zion (Psalms 76:2).
In the same:
The Lord hath chosen the tribe of Judah, the mountain of Zion which He hath loved (Psalms 78:68).
In the same:
Jehovah loveth the gates of Zion more than all the dwellings of Jacob. Glorious things are to be spoken in thee, O city of God; Jehovah shall count when He describeth the peoples, This one was born there. All my fountains are in thee (Psalms 87:2, 3, 6, 7).
In the same:
When Jehovah shall bring back the captivity of Zion, then shall our mouth be filled with laughter, and our tongue with singing (Psalms 126:1, 2).
In the same:
Jehovah shall bless thee out of Zion, that thou mayest see the good of Jerusalem all the days of my 1life; that thou mayest see the sons of thy sons, peace upon Israel (Psalms 128:5, 6).
In the same:
Jehovah hath chosen Zion, He hath desired it for a seat for Himself; this is My rest forever, here will I dwell, for I have desired it (Psalms 132:13, 14).
In the same:
Jehovah shall bless thee out of Zion (Psalms 134:3).
In the same:
Blessed be Jehovah out of Zion, who dwelleth in Jerusalem (Psalms 135:21).
In the same:
Jehovah shall reign forever thy God, O Zion, in generation and generation (Psalms 146:10).
In the same:
Let the sons of Zion exalt in their king; let them praise His name in the dance; let them sing psalms with timbrel and harp (Psalms 149:2, 3).
These passages respecting Zion are quoted that everyone may see that in the Word "Zion" does not mean Zion, but heaven and the church where the Lord reigns by means of His Divine truth. Most of these are also prophetic of the Lord, that when He came He would love Zion and dwell there forever; and yet He did not love that city nor Jerusalem, as is evident from His words respecting them; but He loved heaven and the church, where He is received through His Divine truth. This is why Zion is called "His rest," "His dwelling place," "the mountain of Jehovah," "the city of God," "the city of the great King," "the city of truth," and it is said that His kingdom shall be there "to eternity," "forever," and "to generation and generation;" none of which things could by any means be said of the Zion of David, or be meant by it.
[9] As the Lord came into the world to execute judgment, and thereby reduce all things in the hells and in the heavens to order; and as judgment is effected by Divine truth, since this, according to reception, is what makes man spiritual, and according to its laws, which are the Divine commandments in the Word, all judgments are effected in the spiritual world, so the Lord assumed the Human, and during His life in the world made it Divine truth, to the end that He might execute judgment, as has been said. That the Lord made His Human Divine truth is meant in John by:
The Word that was with God, and that was God, and by which all things were made that were made, and by which the world was created (1 :1, seq.).
"The Word" means Divine truth. That the Lord became Divine truth as to His Human is clearly stated as follows:
And the Word became flesh and dwelt among us, and we beheld His glory, glory as of the only-begotten from the Father, full of grace and truth (John 1:14).
The Lord as to Divine truth is also meant by "the Son of man," as the Lord frequently calls Himself in the Gospels; of whom He also says that judgment is to be wrought by Him. Since, then, the Lord executed judgment by His Divine truth, and since "Zion" means heaven and the church, in which the Lord reigns by His Divine truth, it is said in this chapter of Revelation, which treats of the separation of the good from the evil before the Last Judgment, that "a Lamb was seen standing upon the Mount Zion," which signifies the presence of the Lord in heaven and in the church for separating the good from the evil and for executing judgment, as has been said above.
[10] Because "the mount of Zion" has the same signification elsewhere in the Word, it is said that the Lord will fight from Mount Zion for the church against the evil, and will destroy them; as in the following passages. In Isaiah:
Jehovah of Hosts shall come down to fight upon the mount of Zion and upon the hill thereof (Isaiah 31:4).
This, too, treats of the coming of the Lord and of the redemption or deliverance of the faithful; therefore "to fight upon the mount of Zion and upon the hill thereof" signifies to execute judgment by Divine truth, by which judgment is executed because all are judged according to their reception of it; since Divine truth, or the Word and doctrine therefrom, teach life, and everyone is judged according to the life.
[11] In David:
Jehovah will send help for thee out of the sanctuary, and will sustain thee out of Zion. We will sing of thy salvation, and in the name of our God we will set up our banners. I know that Jehovah saveth His anointed; He answereth him from the heaven of His holiness with the might of the salvation of His right hand (Psalms 20:2, 5, 6).
This, too, was said of the Lord and of His victory over the hells, and the consequent salvation of men. Combats and victories are meant by "answering His anointed from the heaven of His holiness with the might of the salvation of His right hand," and the salvation of the faithful thereby is meant by "His sustaining us out of Zion," and by "singing of His salvation. "
[12] In the same:
Jehovah shall speak, and shall call the earth from the rising of the sun even unto its going down. Out of Zion, the perfection of beauty, God shall shine forth, our God shall come. He shall cry out to heaven above and to the earth to judge His people. Gather My saints together unto Me (Psalms 50:1-5).
This plainly treats of judgment upon all from Zion, that is, from the Lord by the Divine truth. The separation of the good from the evil is meant by "He shall call the earth from the rising of the sun to its going down." Judgment upon all is meant by "He shall cry out to heaven above and to the earth to judge the people." The gathering together of the good and their salvation is meant by "gather My saints together unto Me." Divine truth, in which the Lord is in His glory, is meant by "Out of Zion the perfection of beauty God shall shine forth."
[13] In the same:
The saying of Jehovah to my lord, Sit thou at My right hand, until I make thine enemies a stool for thy feet. Jehovah shall send to thee the staff of thy strength out of Zion; rule thou in the midst of thine enemies (726. That truths have all power from good, and that good and truth therefrom are from the Lord, may also be seen above (n. 209, 338, 716, 776, 783).
[14] In Isaiah:
Awake, awake, put on thy strength, O Zion; put on the garments of thy beauty, O Jerusalem, the city of holiness (Isaiah 52:1).
As "Zion" signifies heaven, where the Lord reigns by His Divine truth, and as Divine truth has all power, it is said, "Awake, awake, put on thy strength, O Zion." Doctrine therefrom is signified by the "garments of beauty" that Jerusalem will put on.
[15] In Joel:
Jehovah shall roar out of Zion, and shall utter His voice from Jerusalem, that the heavens and the earth may shake. Then shall ye know that I am Jehovah, dwelling in Zion the mountain of My holiness, and that Jerusalem is holiness; no strangers shall pass through her any more (601), and as "Zion" signifies heaven where the Lord reigns by the Divine truth, and "Jerusalem" signifies doctrine therefrom, it is clear what is signified by "Jehovah shall roar out of Zion, and shall utter His voice from Jerusalem." That the Lord is present where He reigns by His Divine truth, both with the angels of heaven and with the men of the church, is signified by "ye shall know that I am Jehovah, dwelling in Zion, the mountain of My holiness." That there shall be no falsities of evil there is signified by "no strangers shall pass through her," "strangers" being the falsities of evil.
[16] In Isaiah:
The day of vengeance of Jehovah, the year of retribution for the controversy of Zion (Isaiah 34:8).
"The day of vengeance of Jehovah and the year of retribution" signifies the Last Judgment, and the condemnation of those who through falsities and evils have laid waste all the truths of the church; which is what is meant by the words "for the controversy of Zion." In David:
Jehovah is great out of Zion, and He is high above all the peoples, the king's strength (Psalms 99:2, 4).
Here Zion is called "the king's strength" from the Divine truth which has power itself.
[17] In the same:
O Jehovah, Thou shalt arise and have mercy upon Zion, for it is time to pity her, for the set time is come; for Thy servants desire the stones thereof, and pity the dust thereof, that the nations may fear the name of Jehovah, and all the kings of the earth Thy glory; because Jehovah hath built up Zion, and hath appeared in His glory. The name of Jehovah shall be declared in Zion, and His praise in Jerusalem, when the peoples shall be gathered together, and the kingdoms, to serve Jehovah (Psalms 102:13-16, 21, 22).
This treats of the Lord's coming and of the redemption of the faithful by Him. His coming is signified by "the time to pity her," and by "the set time;" truths that are to be restored and truths that have been restored are signified by the "stones" which the servants desire; the establishment of the church and the worship of the Lord from Divine truths is described by what follows.
[18] The devastation of the church by the Jewish nation, by this that they had falsified every Divine truth, is also described throughout the Word by the vastation of Zion. As in Isaiah:
The cities of Thy holiness are become a wilderness; Zion is become a wilderness, and Jerusalem a waste (Isaiah 64:10).
In Lamentations:
The precious sons of Zion, esteemed equal to pure gold, how are they reputed as earthenware bottles, the work of the hands of the potter (Lamentations 4:2-22 to the end; likewise in Isaiah 3:16-26; Jeremiah 6:2; Micah 3:10, 12 here).
"The virgin" and "the daughter of Zion" are mentioned in many places, as in the following: 2 Kings 19:21; Isaiah 1:8; 3:16, 17; 4:4; 10:32; 16:1; 37:22; 52:2; 62:11; Jeremiah 4:31; 6:2, 23; Lamentations 1:6; 2:1, 4, 8, 10, 13, 18; 4:22; Micah 1:13; 4:8, 10, 13; Zephaniah 3:14; Zechariah 2:10; 9:9; Psalms 9:15; Matthew 21:5; John 12:15 and elsewhere. "The daughter of Zion" signifies the spiritual affection for the Divine truth, which is the love of truth for the sake of truth, and the desire for it for the sake of the uses of eternal life. From all this it is now evident what is signified by "the Lamb was seen standing upon the Mount Zion," namely, that in what here follows the separation of the good from the evil for the execution of judgment is treated of.
Footnotes:
1. the Hebrew has "thy," the photolithograph has "Deus Deus."
850. "Et ecce Agnus stans super Monte Sion." Quod significet praesentiam Domini in caelo et in ecclesia ad separandum bonos a malis, et ad faciendum judicium, constat ex significatione "Agni", quod sit Dominus quoad Divinum Humanum (de qua supra, n. 297, 314, 343, 460, 482); ex significatione "stare", quod sit praesens esse et conjungi (de qua sequitur); et ex significatione "montis Sionis", quod sit caelum et ecclesia, ubi Dominus per Divinum suum Verum regnat, constare potest ex locis in Verbo ubi mons Sionis nominatur: at primum aliquid dicetur de praesentia Domini in caelo et in ecclesia ad separandum bonos a malis, et ad faciendum judicium. Est praesentia Domini perpetua in universo caelo, ac in universa ecclesia; nam caelum non est caelum ab angelorum proprio ibi, nec ecclesia est ecclesia ab hominum proprio ibi, sed a Divino Domini apud illos; proprium enim angeli non potest facere caelum, nec proprium hominis ecclesiam, quia proprium tam angelorum quam hominum non est bonum; quare Divinum quod procedit a Domino receptum ab illis facit caelum et ecclesiam in particulari apud unumquemvis, et inde in communi apud omnes in quibus est caelum et ecclesia: inde patet quod praesentia Domini sit perpetua apud omnes qui in caelo et in ecclesia, sed est praesentia pacifica, tranquilla, conservans et sustentans, per quam omnia in caelis et in terris in suo ordine et in connexu constanter tenentur, et in illum rediguntur; similiter in infernis: at praesentia quae hic intelligitur per "stare super Monte Sion", est praesentia Domini activa extraordinaria, propter finem ut Divinum Ipsius per caelos influat in inferiora, ac ibi separet bonos a malis, ac malos dejiciat e locis suis, ibi instar caelorum sibi formaverunt; sed de hac praesentia et conjunctione Domini cum caelis, et inde influxu Ipsius in inferiora ad faciendum judicium, supra (n. 413 [a] 418 [a] 419 [a] , 426, 489 1:2, 493, 702, 704) actum est. Haec praesentia est quae significatur per "stare", cum de Domino, etiam alibi (ut Esaias 3:13). Ex his constare potest quod per "ecce Agnus stans super Monte Sion" significetur praesentia Domini in caelo et in ecclesia ad separandum bonos a malis, et ad faciendum judicium.
[2] Quod per "montem Sionis" significetur caelum et ecclesia ubi Dominus per Divinum suum Verum regnat, est ex eo, quia Sion fuit urbs quam David aedificavit, et in qua postea habitavit, ac inde dicta est "urbs Davidis"; et quia per Davidem repraesentatus est Dominus quoad regium, quod est Divinum Verum, ideo per "Sionem" in Verbo significatur caelum et ecclesia ubi Dominus per Divinum Verum regnat. Ex ea causa etiam fuit quod arca Jehovae, in qua reposita fuit Lex, in illam urbem a Davide translata sit; per "Legem" enim illam in lato sensu etiam significatur Divinum Verum procedens a Domino. Ex illa causa etiam fuit quod per "Hierosolymam", quae isti monti erat subjecta, significetur ecclesia quoad doctrinam, doctrina enim ecclesiae omnis est ex Divino Vero quod procedit ex Domino, consequenter ex Verbo. Quod urbs illa super monte aedificata fuerit, erat quia montes eo tempore ex altitudine repraesentabant caelos, et inde quoque in Verbo significant caelos. Causa repraesentationis et inde significationis erat, quia caeli supremi, ubi sunt angeli tertii gradus, apparent in altitudine supra reliquos, ac coram oculis aliorum sicut montes; et quia supremi caeli apparent sicut montes, ac angeli, qui super illis sunt, in amore in Dominum sunt, inde per "montes" in Verbo, et primario per "montem Sionis, significatur amor in Dominum.
(Quod "mons" amorem significet, videatur supra, n. 405, 510.)
[3] Quod per "Sionem" significetur caelum et ecclesia, in quibus Dominus per Divinum suum Verum regnat, constare potest ex sequentibus locis: Apud Davidem,
"Ego..unxi Regem meum super Sionem, montem sanctitatis meae; annuntiabo de statuto, Jehovah dixit ad me, Filius meus Tu, Ego hodie genui Te;...dabo gentes hereditatem tuam, et possessionem tuam fines terrae. .... Osculamini Filium, ne irascatur, et pereatis in via, quia exardebit brevi ira Ipsius; beati omnes confidentes in Ipso" (Psalms 2:6-8, 12):
quod haec non de Davide dicta sint, sed de Domino, patet ex eo, quod dicatur, "Filius meus Tu, hodie genui Te; dabo gentes hereditatem et fines terrae possessionem"; tum "Osculamini Filium, ne irascatur, et pereatis in via; beati omnes confidentes in Ipso"; ex quibus non aliquid de Davide dici potest: quare per "ungere Regem super Sionem montem sanctitatis" significatur regnum Domini in caelo et in ecclesia per Divinum Verum; (quid "ungi" et quid "unctus", cum de Domino, videatur supra, n. 375 [d, e (v., 6)] ;) "Rex" significat Dominum quoad Divinum Verum, "Sion" caelum et ecclesiam; "annuntiare de statuto" significat adventum Ipsius; "Filius meus Tu, hodie genui Te", significat Divinum Humanum, quod etiam est Filius Dei; quod Ipsi omnis potestas in caelis et in terris, intelligitur per "Dabo gentes hereditatem, et fines terrae possessionem; quod cum Ipso conjunctio erit per amorem, ut sit salvatio, significatur per "Osculamini Filium, ne irascatur, et pereatis in via"; ultimum judicium ab Ipso, significatur per quod "exardebit brevi ira Ipsius"; quod salventur tunc qui fidem in Ipsum habent, significatur per "Beati confidentes in Ipso": ex his patet quod per "Sionem" intelligatur caelum et ecclesia, ubi Dominus per Divinum suum Verum regnat.
[4] Pariter apud Sachariam,
"Exulta valde, filia Zionis; clange, filia Hierosolymae; ecce Rex tuus venit tibi, justus et servator.., mansuetus et equitans super asino, et super pullo filio asinae" (9:9):
quod haec de Domino dicta sint, deque Ipsius regno in caelis et in terris, quod regnum per "Sionem" et per "Hierosolymam" intelligitur, patet apud Evangelistas, ubi haec, dum impleta sunt, memorantur,
Jesus misit duos discipulos, ut adducerent Ipsi asinam et pullum ejus: hoc factum est, "ut impleretur quod dictum est per Prophetam, dicentem, Dicite filiae Zionis, ecce Rex tuus tibi venit, mansuetus, sedens super asino, et super pullo filio subjugalis" (Matth. 21 [1,] 2, 4, 5; Johannes 12:14, 15):
quod "equitare super asino et super pullo asinae" fuerit insigne regis, et quod ideo Dominus ita equitaverit cum intrabat Hierosolymam, et quod ideo a turba acclamante dictus fuerit Rex, ac termites palmarum et vestimenta super viam coram Ipso strata fuerint [vers. 7-[9] , videatur supra (n. 31 [b]); et quia Dominus ut Rex intravit Hierosolymam, constat quod per "Sionem" intelligatur caelum et ecclesia, in quibus Dominus per Divinum suum Verum regnat. Quod reges Jehudae et Israelis repraesentaverint Dominum quoad Divinum Verum, et quod inde per "reges" intelligantur qui in veris ex bono a Domino sunt, videatur supra (n. 31, 553, 625); et quod imprimis per Davidem in Verbo representatus sit Dominus quoad regium, quod est Divinum Verum (n. 205).
[5] Apud Esaiam,
"Super montem altum ascende tibi, evangelizatrix Sion; extolle cum virtute vocem tuam, evangelizatrix Hierosolyma; extolle, nec time; dic urbibus Jehudae, Ecce Deus vester; ecce Dominus Jehovih in forti venit" (40:9, 10):
quoniam haec de Domino, deque Ipsius regno dicta sunt, et per "Zionem" et per "Hierosolymam" illud significatur, ideo dicitur quod Zion et Hierosolyma illud evangelizarent, "Zion" ex bono amoris, et "Hierosolyma" ex veris doctrinae; evangelizatio ex bono amoris significatur per "ascendere montem altum", et ex veris doctrinae per "extollere cum virtute vocem"; per "urbes Jehudae" significatur doctrina amoris in Dominum et amoris erga proximum in toto complexu; Dominus quoad Divinum Verum, et quoad Divinum Bonum, qui venturus et judicium facturus, intelligitur per "Ecce Deus vester, ecce Dominus Jehovih in forti venit", Dominus enim ex Divino Vero in Verbo vocatur "Deus", et ex Divino Bono vocatur "Jehovah", et quoque "Dominus Jehovih"; "in forti venire" est ad faciendum judicium, ita ad subjugandum inferna.
[6] Apud Micham,
"In extremitate dierum erit mons domus Jehovae constitutus in caput montium, et elatus prae collibus, et confluent super illum populi; et ibunt gentes multae et dicent, Ite et ascendamus ad montem Jehovae, ad domum Dei Jacobi, ut doceat nos de viis suis, et eamus in semitis Ipsius; nam e Zione exibit Lex, et sermo Jehovae ex Hierosolyma; tunc judicabit inter gentes multas, et corripiet gentes numerosas usque in longinquum. .... Regnabit Jehovah...in monte Sionis a nunc et in saeculum; tu..turris gregis, clive filiae Zionis, ad te veniet et redibit regnum prius, regnum filiae Hierosolymae" (4:1-3, 7, 8):
quod adventus Domini ac regni Ipsius in caelis et in terris hic describatur, quisque videt; quare regnum Ipsius, quod est caelum et ecclesia, intelligitur per "montem domus Jehovae", qui tunc constitutus erit in caput montium; et quia per "Zionem" intelligitur caelum et ecclesia in quibus regnaturus est Dominus per Divinum suum Verum, ac per "Hierosolymam" intelligitur caelum et ecclesia quoad doctrinam ex Divino illo Vero, ideo dicitur, "E Zione exibit Lex, et sermo Jehovae ex Hierosolyma": instructio omnium ex Domino, describitur in sequentibus ibi.
[7] Apud Esaiam,
"Exclama et jubila, habitatrix Zionis, quia magnus in medio tui Sanctus Israelis" (12:6);
apud eundem,
"Redempti Jehovae revertentur...Zionem cum cantu, et gaudium aeternitatis super capite eorum" (35:10);
apud Zephaniam,
"Jubila, filia Zionis; clange, Israel; laetare et exulta ex omni corde, filia Hierosolymae; removit Jehovah judicia tua, evertit hostem tuum, ..Jehovah in medio tui" (3:14, 15);
apud Sachariam,
"Jubila et laetare, filia Zionis; ecce..Ego veniens ut habitem in medio tui..., et adhaerebunt gentes multae Jehovae in die illo;...habitabo in te" (2:14, 15 [B.A. 10, 11]);
apud eundem,
"Revertar ad Sionem, et habitabo in medio Hierosolymae; unde vocabitur Hierosolyma urbs veritatis, et mons Jehovae [Zebaoth] , mons sanctitatis" (8:3);
apud Davidem,
"Quis dabit in Sione salutem Israelis? Cum reducet Jehovah captivitatem populi sui, exultabit Jacob, et laetabitur Israel" (Psalms 14:7; Psalms 53:7 [B.A. 6]);
apud Esaiam,
"Fundabit Dominus Jehovih in Sione..lapidem probationis, angulum pretii fundationis fundatae; qui crediderit, non festinabit: tunc ponam judicium in regulam, et justitiam in perpendiculum;.... abolebitur foedus vestrum cum morte, et visio vestra cum inferno non consistet" (28:16-18);
apud eundem,
"In tempore illo adducetur munus Jehovae Zebaoth, populus distractus et expilatus, ..ex populo terribili, .... ad locum nominis Jehovae Zebaoth, ad montem Sionis" (18:7 1
);
apud eundem,
"Appropinquare feci justitiam meam, non procul est, et salus mea non morabitur; dabo in Zione salutem, Israeli decus meum" (46:13);
apud eundem,
"Tunc veniet Sioni Redemptor" (59:20):
in illis locis agitur de adventu Domini, deque regno Ipsius in caelis et in terris; et quia regnum illud intelligitur per "Sionem" et per "Hierosolymam", ideo dicitur quod illuc venturi sint, et quod Jehovah, Sanctus et Rex Israelis ibi habitaturus sit; per "Jehovam, Sanctum et Regem Israelis" intelligitur Dominus quoad Divinum Verum; inde patet quod per "Sionem" intelligatur caelum et ecclesia, in quibus Dominus per Divinum Verum regnat, et per "Hierosolymam" caelum et ecclesia quoad doctrinam ex Divino illo Vero. Quis non videt quod per reductionem gentium ad Sionem et Hierosolymam, et per habitationem Domini ibi, non intelligatur Sion et Hierosolyma ubi gens Judaica fuit?
[8] Ex sequentibus locis etiam constare potest quod per "Sionem" intelligatur caelum et ecclesia, in quibus Dominus per Divinum Verum regnat: Apud Esaiam,
"Zion in judicio redimetur, et reduces ejus in justitia" (1:27);
apud eundem,
"Relictus in Sione, et residuus in Hierosolyma, sanctus dicetur Ipsi, omnis scriptus ad vitam in Hierosolyma:.... creabit Jehovah super omne habitaculum montis Sionis, et super convocationes ejus, nubem interdiu, ac fumum et splendorem ignis flammae noctu" (4:3, 5);
apud eundem,
"Regnabit Jehovah Zebaoth in monte Sionis, et in Hierosolyma, et coram senioribus Ipsius gloria" (24:23);
apud Esaiam,
Jehovah, "cui focus in Sione, et clibanus Ipsi in Hierosolyma" (31:9);
apud eundem,
"Exaltatus est Jehovah, quia inhabitat altum, implevit Zionem judicio et justitia:.... specta Sionem, urbem festi stati nostri; oculi tui videant Hierosolymam, habitaculum tranquillum, tabernaculum quod non dissipabitur" (33:5, 20);
apud eundem,
"Contempsit te, subsannavit te, virgo filia Zionis, post te movit caput filia Hierosolymae, quia blasphemasti et calumniatus es.... Sanctum Israelis" ( 2
);
apud Davidem,
"Ut 3
enumerem omnes laudes tuas in portis filiae Sionis [ (Psalms 9:15 [B.A. 14]).] [Pulcher tractu, gaudium totius terrae, mons Zionis,] latera septentrionis, urbs regis magni; Deus in plateis ejus notus" (Psalms 48:3, 4 [B.A. 2, 3]);
apud eundem,
"Circumdate Sionem, et circumcingite eam, numerate turres ejus, ponite cor vestrum ad antemurale ejus, distinguite palatia ejus, et enarretis generationi insequenti, quod hic Deus Deus noster in saeculum et aeternum, Ille ducet nos" (Psalms 48:12-15 [B.A. 11-14]);
apud eundem,
"Est [in] Schalem tabernaculum Dei, et habitaculum Ipsius in Sione" (Psalms 76:3 [B.A. 2]);
apud eundem,
Dominus "elegit tribum Jehudae, montem Sionis, quem amavit" (Psalms 78:68);
apud eundem,
"Amat Jehovah portas Zionis prae omnibus habitaculis Jacobi, gloriosa praedicanda in te urbs Dei.., Jehovah numerabit in describendo populos, hic natus est ibi;.... omnes fontes mei in te" (Ps. 87 4
apud eundem,
"Quando reducet Jehovah captivitatem Sionis, ...tunc implebitur risu os nostrum, et lingua nostra cantu" (Psalms 126:1 [, 2] ;
apud eundem,
"Benedicet tibi Jehovah e Zione, ut videas bonum Hierosolymae omnibus diebus vitae 5
tuae; ut videas filios filiorum tuorum, pacem super Israele" (Psalms 128:5, 6);
apud eundem,
"Elegit Jehovah Zionem, desideravit in sedem Sibi; haec requies mea in aeternum, hic habitabo, quia desideravi eam" (Psalms 132:13, 14);
apud eundem,
"Benedicet tibi Jehovah e Sione" (Psalms 134:3);
apud eundem,
"Benedictus Jehovah e Zione, habitans in Hierosolyma" (Psalms 135:21);
apud eundem,
"Regnabit Jehovah in aeternum, 6
Deus tuus, Zion, in generationem et generationem" (Psalms 146:10);
apud eundem,
"Filii Sionis exultent in Rege suo, laudent nomen Ipsius in chorea, cum tympano et cithara psallant" (Psalms 149:2, 3):
haec loca de Sione adducta sunt, ut quisque videre possit quod per "Sionem" in Verbo non intelligatur Sion, sed caelum et ecclesia, ubi Dominus per Divinum suum Verum regnat. Sunt pleraque illa etiam prophetica de Domino, quod "quando veniet amaturus sit Sionem, et commoraturus ibi in aeternum"; cum tamen non illam urbem nec Hierosolymam amavit, ut constat ex Ipsius verbis de illa, sed caelum et ecclesiam ubi Ipse per Divinum suum Verum recipitur. Inde est, quod Sion dicatur "requies Ipsius", "habitaculum Ipsius", "mons Jehovae", "urbs Dei", "urbs Regis magni", "urbs veritatis"; et quod regnum Ipsius ibi futurum sit "in aeternum", "in saeculum", ac "in generationem et generationem"; quae omnia nullatenus dici potuerunt ac intelligi possunt de Sione Davidis.
[9] Quoniam Dominus in mundum venit ut judicium faceret, ac per id omnia in infernis et quoque in caelis in ordinem redigeret, et quia judicium fit per Divinum Verum, (id enim, secundum receptionem, facit hominem spiritualem, ac secundum ejus leges, quae sunt praecepta Divina in Verbo, in mundo spirituali fiunt omnia judicia, ) ideo Dominus assumpsit Humanum, et hoc, quamdiu in mundo fuit, fecit illud Divinum Verum, ob causam ut judicium faceret, ut dictum est. Quod Dominus Humanum suum fecerit Divinum Verum, intelligitur apud Johannem, per
Verbum quod fuit apud Deum, et quod fuit Deus, et per quod omnia facta sunt quae facta, et per quod mundus creatus est (Johannes 1:1, seq.):
per "Verbum" intelligitur Divinum Verum; quod Dominus hoc factus sit quoad Humanum suum, claris verbis dicitur, nempe,
"Et Verbum Caro factum est, et habitavit inter nos, et vidimus gloriam Ipsius, gloriam sicut Unigeniti a Patre, plenus gratia et veritate" (vers. 14, ibi).
Dominus quoad Divinum Verum etiam intelligitur per "Filium hominis", quem se Dominus apud Evangelistas saepius vocat, de quo etiam dicit quod "facturus judicium." Nunc quia judicium factum est a Domino ex Divino Ipsius Vero, et quia per "Sionem" intelligitur caelum et ecclesia in quibus Dominus per Divinum suum Verum regnat, ideo in Apocalypsi in hoc capite, in quo agitur de separatione bonorum a malis ante ultimum judicium, "visus est Agnus stare super monte Sion"; per quod significatur praesentia Domini in caelo et in ecclesia ad separandum bonos a malis, et ad faciendum judicium, ut supra dictum est.
[10] Propter eandem significationem "montis Sionis", etiam alibi in Verbo dicitur quod Dominus ex monte Sionis pugnaturus sit pro ecclesia contra malos, et destructurus illos; ut in sequentibus locis: Apud Esaiam,
"Descendet Jehovah Zebaoth ad militandum super monte Sionis, et super colle ejus" (31:4):
agitur etiam ibi de adventu Domini ac de redemptione seu de liberatione fidelium; quare per "militare super monte Sionis et super colle ejus significatur judicium facere ex Divino Vero; quod judicium ex illo fiat, est quia judicantur omnes secundum receptionem ejus; Divinum enim Verum seu Verbum, et doctrina inde, docent vitam, et quisque judicatur secundum illam.
[11] Apud Davidem,
Jehovah "mittet auxilium tuum e Sanctuario, et ex Sione sustentabit te:.... cantabimus in salute tua, et in nomine Dei nostri vexilla tollemus. .... Novi quod servet Jehovah Unctum suum, respondeat Ipsi e caelo sanctitatis suae, per virtutes salutis dextrae suae" (Psalms 20:3, 6, 7 [B.A. 2, 5, 6]):
haec quoque de Domino, ac de victoria Ipsius super inferna, et inde salvatione hominum; pugnae et victoriae intelliguntur per "respondere Uncto e caelo sanctitatis, per virtutes salutis dextrae Ipsius"; ac salvatio fidelium inde, per "sustentare nos ex Sione", et "cantare in salute Ipsius."
[12] Apud eundem,
"Jehovah loquetur, et vocabit terram ab ortu solis usque ad occasum..; e Sione perfectio pulchritudinis, Deus effulgebit; veniet Deus noster, .... clamabit ad caelum sursum, et ad terram, ad judicandum populum suum; colligite Mihi sanctos meos" (Psalms 50:1-5):
hic manifeste agitur de judicio super omnes ex Sione, ita ex Domino per Divinum Verum; separatio bonorum a malis, intelligitur per "Vocabit terram ab ortu solis ad occasum"; judicium super omnes, per "Clamabit ad caelum sursum, et ad terram, ad judicandum populum"; collectio bonorum, et salvatio illorum, intelligitur per "Colligite Mihi sanctos meos"; Divinum Verum, in quo Dominus est in sua gloria, intelligitur per "E Sione perfectio pulchritudinis, Deus effulgebit."
[13] Apud eundem,
"Dictum Jehovae ad Dominum meum, sede ad dextram meam, usque dum posuero inimicos tuos scabellum pedum tuorum; sceptrum roboris tui mittet Tibi Jehovah e Zione, dominare in medio inimicorum tuorum" (Psalms 110:1, 2):
quod haec de Domino dicta sint, notum est ex Ipsius Domini verbis apud Matthaeum (22:44): per "sedere ad dextram" significatur omnipotentia Divina Domini; per "ponere inimicos scabellum pedum", significatur prorsus subjugare et substernere inferna: per "sceptrum roboris e Zione "significatur Divinum Verum cui est omnipotentia; "Zion" est caelum ubi Dominus per Divinum suum Verum regnat; dominium super inferna per illud, significatur per "dominare in medio inimicorum." Quod omnipotentia soli Domino sit, et quod illa sit Ipsi per Divinum suum Verum, videatur supra (n. 726); quod omnis potentia sit veris ex bono, ac bonum et inde verum a Domino, etiam supra (n. 209, 338, 716, 776, 783).
[14] Apud Esaiam,
"Excitare, excitare, indue robur tuum, Sion; indue vestes decoris tui, Hierosolyma, urbs sanctitatis" (52:1):
quoniam per "Sionem" significatur caelum, ubi Dominus per Divinum suum Verum regnat, et quoniam Divino Vero est omnis potentia, ideo dicitur, "Excitare, excitare, indue robur tuum, Sion"; doctrina inde significatur per "vestes decoris", quas Hierosolyma induet.
[15] Apud Joelem,
"Jehovah..e Zione rugiet, et ex Hierosolyma dabit vocem suam, ut contremiscant caeli et terra:.... tunc cognoscetis quod Ego Jehovah...habitans in Sione, monte sanctitatis meae, sitque Hierosolyma sanctitas; nec alienigenae transituri per eam amplius" (4 [B.A. 3:16, 17, 21] 16, 17, 21);
apud Amos,
"Jehovah e Zione rugiet, et ex Hierosolyma dabit vocem suam" (1:2):
per "rugire" et per "rugitum leonis", cum de Jehovah, significatur ardens zelus tutandi caelum et ecclesiam, ac salvandi illos qui ibi sunt, quod fit destruendo mala et falsa, 7
quae insurgunt ex inferno, per Divinum Verum et ejus potentiam (videatur supra, n. 601 [a]); et quia per "Sionem" significatur caelum ubi Dominus per Divinum Verum regnat, et per "Hierosolymam" doctrina inde, constare potest quid significatur per quod "Jehovah e Sione rugiet, et ex Hierosolyma dabit vocem suam": quod Dominus ibi sit ubi per Divinum suum Verum regnat, tam apud angelos caeli quam apud homines ecclesiae, significatur per quod "Cognoscetis quod Ego Jehovah habitans in Sione, monte sanctitatis meae": quod falsa mali nulla ibi, significatur per quod "alienigenae non transituri sint per eam"; "alienigenae" sunt falsa mali.
[16] Apud Esaiam,
"Dies vindictae Jehovae, annus retributionum pro lite Zionis" (34:8):
per "diem vindictae Jehovae", et per "annum retributionum", significatur ultimum judicium, et damnatio illorum qui per falsa et mala desolarunt omnia vera ecclesiae, quod est "pro lite Zionis." Apud Davidem,
"Jehovah 8
in Zione magnus, et altus Ille super omnes populos;.... robur regis...." (Psalms 99:2, 4):
ibi Sion vocatur "robur regis" ex Divino Vero, cui est ipsa potentia.
[17] Apud eundem,
Jehovah, "Tu surges, et misereberis Sionis, quia tempus ad miserandum eam; nam venit tempus statutum: quia desiderant servi tui lapides ejus, et pulverem ejus miserantur, ut timeant gentes nomen Jehovae, et omnes reges terrae gloriam tuam; quod aedificaverit Jehovah Zionem, et apparuerit in gloria sua: annuntiabitur in Sione nomen Jehovae, et laus Ipsius in Hierosolyma, quando congregabuntur populi una, et regna ad serviendum Jehovae" (Psalms 102:14-17, 22, 23 [B.A. 13-16, 21, 22]):
haec de adventu Domini, et de redemptione fidelium ab Ipso; adventus Ipsius significatur per "tempus ad miserandum eam", perque "tempus statutum"; vera restauranda ac restaurata significantur per "lapides" quos servi desiderant: instauratio ecclesiae et cultus Domini ex Divinis veris describitur per sequentia ibi.
[18] Devastatio ecclesiae a gente Judaica, per quod omne Divinum Verum falsificaverint, passim etiam in Verbo per vastationem Sionis describitur: Ut apud Esaiam,
"Urbes sanctitatis tuae factae sunt desertum, Sion facta est desertum, et Hierosolyma vastitas" (Esaiam 64:9 [B.A. 10]);
in Threnis,
"Filii Sionis pretiosi, aestimati pares auro puro, quomodo reputati sunt in utres testae, opus manuum figuli" (4:2 ad fin. ).
(Tum Esaias 3:16-26; Jeremias 6:2; Micham 3:10, 12; et alibi.)
Nominatur etiam plurimis in locis "virgo" et "filia Sionis", ut in sequentibus: 2 Regnum 19:21; Esaias 1:8; 3:16, 17; 4:4; 10:32; 16:1; 37:22; 52:2; 62:11; Jeremias 4:31:6:2, 23; Threni 1:6; 2:1, 4, 8, 10, 13, 18; 4:22; Micham 1:13; 4:8, 10, 13; Zephanias 3:14; 9
Sach. 2:14 [B.A. 10] ; cap. 9:9; Psalms 9:15; Matthaeus 21:5: Jonas 12:15: et alibi:
et per "filiam Zionis" significatur affectio spiritualis Divini Veri; affectio spiritualis Divini Veri est amor veri propter verum, ac desiderium ad illud propter usus vitae aeternae. Ex his nunc constare potest quid significatur per quod "Agnus visus sit stare super Monte Sion", quod nempe quia in sequentibus ibi agitur de separatione bonorum a malis, ad faciendum judicium.
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