To the vicegerent of Yahweh, seated on the throne of Zion, the king of Israel who is also priest after the order of Melchizedek, and then, after the Gospel had ensured the Messianic interpretation of the Psalm (Matt.
Xxiv.-xxvii., while his picture of the glory and peace of the new Zion and its temple is drawn from the great anonymous prophet who penned Isa.
The exact position of the Jebusite city is unknown; some authorities locate it on the western hill, now known as Zion; some on the eastern hill, afterwards occupied by the Temple and the city of David; while others consider it was a double settlement, one part being on the western, and the, other on the eastern hill, separated from one another by the Tyropoeon valley.
According to his theory, the part of Jerusalem known as Jebus was situated on the western hill, and the outlying fort of Zion on the eastern hill.
He established his royal city on the eastern hill close to the site of the Jebusite Zion, while Jebus, the town on the western side of the Tyropoeon valley, became the civil city, of which Joab, David's leading general, was appointed governor.
David surrounded the royal city with a wall and built a citadel, probably on the site of the Jebusite fort of Zion, while Joab fortified the western town.
We have no account of the size or position of this camp, but a consideration of the site, and a comparison with other Roman camps in various parts of Europe, make it probable that it occupied an area of about so acres, extending over what is now known as the Armenian quarter of the town, and that it was bounded on the north by the old or first wall, on the west also by the old wall, on the south by a line of defence somewhat in the same position as the present south wall where it passes the Zion Gate, and on the east by an entrenchment running north and south parallel to the existing thoroughfare known as David Street.
A theory frequently put forward is that it stood within the Haram area near the Mosque of el Aksa, but it is more probable that it was on Zion, near the traditional place of the Coenaculum or last supper, where the Mahommedan building known as the tomb of David now stands.
South of the city are the Armenian monastery of Mount Zion and Bishop Gobat's school.
Within the city walls are the Latin Patriarchal church and residence; the school of the Freres de la Doctrine Chretienne; the schools and printing house of the Franciscans; the Coptic monastery; the German church of the Redeemer, and hospice; the United Armenian church of the Spasm; the convent and school of the Seeurs de Zion; the Austrian hospice; the Turkish school and museum; the monastery and seminary of the Freres de la Mission Algerienne, with the restored church of St Anne, the church, schools and hospital of the London mission to the Jews; the Armenian seminary and Patriarchal buildings; the Rothschild hospital; and Jewish hospices and synagogues.
But while the forces were besieging Bethzur and the fortress on Mount Zion, a pretender arose in Antioch, and Lysias was compelled to come to terms - and now with Judas.
(See ARK.) David brought it up from Baalah of Judah with great pomp, and pitched a tent for it in Zion, amidst national rejoicings.
He presupposes a nation of Yahweh-worshippers, whose religion has its centre in the temple and priesthood of Zion, which is indeed conscious of sin, and needs forgiveness and an outpouring of the Spirit, but is not visibly divided, as the kingdom of Judah was.
The worshippers of Yahweh on Zion shall be delivered (cf.
They are hymns of the laity, describing with much beauty and depth of feeling the emotions of the pilgrim when his feet stood within the gates of Jerusalem, when he looked forth on the encircling hills, when he felt how good it was to be camping side by side with his brethren on the slopes of Zion (cxxxiii.), when a sense of Jehovah's forgiving grace and the certainty of the redemption of Israel triumphed over all the evils of the present and filled his soul with humble and patient hope.
I, 1-2), to the Septuagint version of the book (produced between 260 and 130 B.C.), in which the disputed prophecies are already found, and to the Greek translation of the Wisdom of Jesus, the son of Sirach, which distinctly refers to Isaiah as the comforter of those that mourned in Zion (Eccles.
6 the author dwells on Mount Zion; (2) that Moab is referred to as an enemy (xxv.
8 Von Soden notes (History of Early Christian Literature, p. 114) that "it is as if we heard the ripple of the waves at the meeting of the two streams which have their source in Zion and the Parthenon."
Seventy years have passed, and Zion and the cities of Judah still mourn.
The catastrophe of " the land of the north " is near to come; then the exiles of Zion shall stream back from all quarters, the converted heathen shall join them, Yahweh Himself will dwell in the midst of them, and even now He stirs Himself from His holy habitation.
(1) Yahweh's word is accomplished on Syria-Phoenicia and Philistia; and then the Messianic kingdom begins in Zion, and the Israelites detained among the heathen, Judah and Ephraim combined, receive a part in it.
12 is quoted ("Zion shall be plowed as a field," &c.).
The last two passages agree in speaking of the capture of Jerusalem, the first declares Zion inviolable, and its capture an impossible profanation.
The prophetic thought is that the daughter (population) of Zion shall not be saved by her present rulers or defensive strength; she must come down from her bulwarks and dwell in the open field; there, and not within her proud ramparts, Yahweh will grant deliverance from her enemies.
Yahweh is king on Mount Zion, and no inventions of man come between Him and His people.
6, and that verses 7-20 1 represent Zion as already fallen before the heathen and her inhabitants as pining in the darkness of captivity.
The hope of Zion is in future restoration after she has patiently borne the chastisement of her sins.
- These chapters contain a vision of Christ on Mount Zion and the 144,000 of the undefiled that follow Him, xiv.
Thus there seemed to be room for a new history, which should confine itself to matters still interesting to the theocracy of Zion, keeping Jerusalem and the Temple in the foreground, and developing the divine pragmatism, of the history, not so much with reference to the prophetic word'.
In point of fact the one rested on old Hebrew tradition, the other had taken shape mainly under Canaanite influence, and in most of its features was little more than the crassest nature-worship. In this respect there was no distinction between the Temple of Zion and other shrines, or rather it was just in the greatest sanctuary with the most stately ritual that foreign influences had most play, as we see alike in the original institutions of Solomon and in the innovations of Ahaz (2 Kings xvi.
The Canaanite influence on the later organization of the Temple is clearly seen in the association of Temple prophets with the Temple priests under the control of the chief priest, which is often referred to by Jeremiah; even the viler ministers of sensual worship, the male and female prostitutes of the Phoenician temples, had found a place on Mt Zion and were only removed by Josiah's reformation.'
But the false prophets were by no means mere common impostors; they were the accredited exponents of the common orthodoxy of their day, for the prophets who opposed Jeremiah took their stand on the ground of the prophetic traditions of Isaiah, whose doctrine of the inviolability of Yahweh's seat on Zion was the starting-point of their opposition to Jeremiah's predictions of captivity.
Zion at least, the sacred hearth of Yahweh, the visiblecentre of His kingdom, 1 It must not be supposed that this conception necessarily came into force as soon as it was recognized that Yahweh was the creator of the universe.
Zion is now not the centre of a mere national cult, but the centre of all true religion for the whole world; and more than once the prophet indicates not obscurely that the necessary issue of the great conflict between Yahweh and the gods of the heathen must be the conversion of all nations, the disappearance of every other religion before the faith of the God of Israel.
If Israel alone among nations can meet the Assyrian with the boast "with us is God," the reason is that in Zion the true God is known' - not indeed to the mass, but to the prophet, and that the "holy seed" 2 or "remnant" (contained in the name Shear yashubh) which forms the salt of the nation.
The withdrawal of Sennacherib's army, in which the doctrine of the inviolability of Zion received the most striking practical confirmation, was welcomed by Isaiah and his disciples as an earnest of the speedy inbringing of the new spiritual era.
From the ends of the earth all nations shall come to see his glory and bring the weary sons of Zion as gifts (Isa.
Printing and publishing are of some importance: Charlotte is the publication headquarters of the African Methodist Episcopal Zion Church; and several textile trade journals and two medical periodicals are published here.
The rebels were driven back on Mount Zion and were there besieged (163 B.C.).
Not only are such names as Horeb, Zion, Penuel, Siloh, &c., bestowed on Nonconformist chapels, but these Biblical terms have likewise been applied to their surrounding houses, and in not a few instances to growing towns and villages.
Ratner, Ahavath Zion (in Heb., Wilna, 1901-2) for the Jer.
We have a vivid picture of the distress of Zion, after all is over.
Zion is not dead.
" The poet shows how famine and the sword desolated Zion (verses i - io).
Jackals prowl among the ruins of Zion (verse 18; cf.
The hill of Zion is still a deserted site haunted by jackals, as it was when Nehemiah arrived, 445 B.C. (Neh.
The world was renewed in the creation of the true man Jacob, and its final renewal was to synchronize with the setting-up of God's sanctuary in Zion and the establishment of the Messianic kingdom.