"... after having spoken about the return, the city’s direct speech is interrupted by the prophet-figure in verse 24 to confirm the change in the mother-role. In addressing the city, the prophet-figure emphasizes her role, in casu her mother-role. The city’s neighbours, αἱ πάροικοι Σιὼν, present in verse 9 as a vocative, but absent in the second part of the city’s direct speech, are mentioned by the prophet-figure: just as they saw the exiling of the children of Zion, they will now see their return to her. The prophet-figure is using Isaian semantics to describe the σωτηρία salvation, which is a word very characteristic for the Book of Isaiah (also in the Septuagint). Moreover, the combination with the activity of seeing, ὁράω, is mentioned especially in Isaiah 52:10 LXX: all corners of the earth will see this salvation. In Baruch 4:24, the salvation that can be seen by Zion’s neighbours, is described with the word δόξα glory and λαμπρότης brightness. In Isaiah 40:5 lxx, all people will see the δόξα glory of the Lord. Isaiah 60:3 lxx describes the δόξα glory of Zion, which, according to verse 1, is the δόξα glory of the Lord himself. The word λαμπρότης brightness is rarely used in the Septuagint. In the prophetic books, it appears in Isaiah 60:3 lxx only, describing the relation between the light of Zion and the reaction of the nations.²⁹ In Baruch 4:25, the city resumes her direct speech, marked by a repetition of the vocative τέκνα children. The direct speech of the prophet-figure is continued in Baruch 4:30–5:9, which consists of four parts, all marked by the vocative Ἱερουσαλὴμ Jerusalem (4:30-36; 5:1-5). Although Jerusalem is not indicated by any female role, Jerusalem is clearly personified by performing human activities ..."