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 which the prophecy foretels. Hofmann and Koehler, as well as Ebrard and Kliefoth, start with the assumption, that the prophecy in ch. 12-14 strikes in where the preceding one in ch. 9-11 terminates; that is to say, that it commences with the time when Israel was given up to the power of the fourth empire, on account of its rejection of the good shepherd, who appeared in Christ. Now since Hofmann and Koehler understand by Israel only the chosen people of the old covenant, or the Jewish nation, and by Jerusalem the capital of this nation in Palestine, they find this prophecy in Zec 12:1-14, that when Jehovah shall eventually bring to pass the punishment of the bad shepherd, i.e., of the imperial power, with its hostility to God, it will assemble together again in its members the nations of the earth, to make war upon the material Jerusalem and Israel, which has returned again from its dispersion in all the world into the possession of the holy land (Palestine), and will besiege the holy city; but it will there be smitten by Jehovah, and lose its power over Israel. At that time will Jehovah also bring the previous hardening of Israel to an end, open its eyes to its sin against the Saviour it has put to death, and effect its conversion. But they differ in opinion as to ch. 14. According to Koehler, this chapter refers to a future which is still in the distance - to a siege and conquest of Jerusalem which are to take place after Israel's conversion, through which the immediate personal appearance of Jehovah will be brought to pass, and all the effects by which that appearance is necessarily accompanied. According to Hofmann (Schriftbeweis, ii. p. 610ff.), Zec 14:1. refers to the same occurrence as Zec 12:2., with this simple difference, that in Zec 12:1-14 the prophet states what that day, in which the whole of the world of nations attacks Jerusalem, will do with the people of God, and in ch. 14 to what extremity it will be brought. Ebrard and Kliefoth, on the other hand, understand by Israel, with its capital Jerusalem, and the house of David (in Zechariah 12:1-13:6), rebellious Judaism after the rejection of the Messiah; and by Judah with its princes, Christendom. Hence the prophecy in this section announces what calamities will happen to Israel according to the flesh - that has become rebellious through rejecting the Messiah - from the first coming of Christ onwards, until its ultimate conversion after the fulness of the Gentiles has come in.