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By Walker S., Muliere P.

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41 Early interpretations of the scriptural Jerusalem as the church may be found i n Origen, Augustine, and Eusebius, 42 and the idea was even given material expressio n b y the architects o f church buildings , wh o attempte d t o make th e structur e itsel f reflec t th e glorie s o f the ne w Jerusalem. 43 To this day, in hymnody, Zion regularl y functions a s a symbol for the church . The secon d us e i s the equatio n o f the ne w Jerusale m wit h heaven . This also appears in Eusebius 44 and ha s been a regular feature of Christian hymnody throughout its history.

3:13; Ps. 28:8). Another psalm refers to Abraham, Isaac, and Jacob as God's anointed ones , hi s prophets (Ps . 105:1 5 = 1 Chron. 16:22; cf. Isa . 61: 1 wher e a prophe t use s the ver b "anoint" o f himself). Som e of these text s no doubt may be interpreted a s prophecies o f the eschatologica l redeemer, if one insists, but the natural reading of them does not suggest any such thing . We are left, then, with seven more debatable occurrences, i n Pss. 2:2; 20:6; 84:9; 89:38 , 51 , and Dan . 9:25, 26 .

Benj. 9:2 ; Sib. Or. 5:414-33; cf. 2 Mace. 2:4-8). " The Messiah, who is not an eschatological figure in the OT , does play tha t rol e in thi s literature, an d h e i s expected t o participat e in th e re establishment o f Jerusale m an d it s sanctuar y (Sib. Or, 5:414-33 ; 4 Ezr a 13:35-36; Pss. Sol. 17:25, 33) . The relationshi p o f the Gentile s t o Zio n is reaffirmed, especiall y with new descriptions of the pilgrimage of the nation s (Tob. 13:11 ; 14:6-7 ; Sib. Or. 3:702-31, 772-84; negative: Bar .

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