The book of Zechariah takes post-exilic Israel from the founding of a new Jerusalem under Persia to its destruction under Rome. For the saints, however, for whom judgment is a blessing, the prophecy works from glory to glory, from Jerusalem below to the unshakeable one above, from an earthly Sabbath to an eternal one.
The significance of the prophet Daniel for the “death and resurrection” of the nation of Israel becomes clear when the sacrificial “matrix” is discerned in the process.
The ministry of Daniel among Gentiles recapitulates that of Joseph. The Lord sent Joseph into Egypt as a forerunner, established a new house for him and integrated the old house of Jacob into it. Pharaoh was converted under the ministry of Joseph, humbled himself before Jacob and requested his blessing. Likewise, Daniel was taken to Babylon before the destruction of Jerusalem to mediate for the preservation of Israel. The Jewish captives were not slaves but were given their own houses. But the ministries of Jeremiah, Ezekiel and Daniel also allowed the rulers of Judah to fill up their sins as “Egyptians.” By the time Jerusalem and the Temple of Solomon were destroyed, the nation was entirely without excuse.
“…in the day when I visit, I will visit their sin upon them.” Exodus 32:34
Most of Hebrews 8 is a quote from Jeremiah 31, a passage which promises a new Covenant with Israel, one in which God would not write His laws on tablets of stone but on the hearts of His people. Hebrews refers to an earlier event to explain an imminent one, the approaching end of the Old Covenant. The New Covenant had made the first one obsolete, which is why the writer of Hebrews refers to Jeremiah to describe the superiority of the high priesthood of Christ. The problem is that few preachers and teachers explain that Jeremiah himself is referring to an earlier event to explain an imminent one.