How does protection precede mourning?

The heading interprets church protection against persecutors and Jerusalem’s mourning. The Creator of heaven, earth and human spirit announces Israel’s burden. Jerusalem is a lintel of surfeiting, with Juda in the siege against it. The edition describes blood-seeking entrants stumbling like drunk men and says it seems to allude to Antiochus and Machabean victories. Jerusalem becomes a burdensome stone tearing those who lift it as earth’s kingdoms gather against her. Horses are astonished, riders maddened and nations’ horses blinded while God opens his eyes upon Juda. Governors ask Jerusalem’s inhabitants to be strengthened for them in God. They become furnace among wood and firebrand among hay, devouring neighbors as Jerusalem is inhabited again.

God saves Juda’s tabernacles as in the beginning, preventing David’s house and Jerusalem’s glory from boasting against Juda. The one who has offended becomes like David and David’s house like God and an angel in their sight. God seeks to destroy attacking nations. Grace and prayers are poured on David’s house and Jerusalem; they look upon the one they pierced and mourn as for only son and firstborn. Lament resembles Adadremmon near Mageddon, identified by the edition as Josias’s death and mourning place. The land mourns families apart: David, Nathan, Levi, Semei and all others, with their women apart. This is separated family mourning, not a supplied solitary meditation practice; tabernacles as in the beginning does not say rural dwellings saved first.