The theme of the last section also (xiv.) is a heathen attack upon Jerusalem, but this time the city is destroyed and half the inhabitants exiled. Then Jehovah intervenes, and by a miracle upon the Mount of Olives the rest of the people effect their escape, and Jehovah Fights with all His angels against the heathen. Those glorious Messianic days, when Jehovah will be King over all the earth, will know no heat or cold, or change from light to darkness. Jerusalem will be secure and the land about her level and fruitful, watered east and west by a living stream. Those who have made war against her will waste away, while the rest of the world will make pilgrimages to the holy city to worship Jehovah and celebrate the feast of booths. Then the mighty war-horses, once the object of His hatred, will be consecrated to His service, and the number of pilgrims will be so great that every pot in the city and in the province of Judah will be needed for ceremonial purposes. Few problems in the Old Testament are more perplexing than that of the origin and relation of the sections composing, ix.-xiv. to one another. The utmost that can be said with comparative certainty is that the prophecy, in its present form, is post-exilic, while certain elements in it, especially in ix.-xi., are, if not pre-exilic, at any rate imitations or reminiscences of pre-exilic prophecy. Many scholars even deny that ix.-xiv. is a unity and assign it to at least two authors. Though the superscription in xii. 1, which seems to justify this distinction, was probably added, like Malachi i. i, by a later hand, the presence of certain broad distinctions between ix.-xi. and xii.-xiv. can hardly be denied. In the former section, Ephraim is occasionally mentioned in combination with Judah, cf. ix. 13; in the latter, Judah alone is mentioned, and partly, on the strength of this, the former section is assigned to a period between Tiglath Pileser's invasion of the north of Palestine in 734 (xi. 1-3) and the fall of the northern kingdom in 721, while the latter is assigned to a period between the death of Josiah in 609, to which the mourning in Megiddo is supposed to allude, xii. 11, and the fall of the southern kingdom in 586.