There are several parallels between the ministry of Jesus, and that of the two witnesses.
The two witnesses prophesy for 1,260 days, the time that the woman is nourished in the wilderness in Revelation 12:6, and Jesus also ministered for about three and a half years. In my view the 1,260 days is symbolic of the remaining time of the church in this present age, from the time the last of the New Testament books were written.
The following is part of a commentary on Zechariah chapter 14, from: Talbot W. Chambers. The Prophet Zechariah. In: Johann Peter Lange. ed., A commentary on the Holy Scriptures: critical, doctrinal, and homiletical, Volume 14. Scribner, NY. 1874. pp. 109-113.
Bible scholars have suggested various meanings for the mountains of Israel in Ezekiel 36:1-15. These include (1) the land; (2) the people of Israel; (3) either the land or the people; (4) they are metaphors representing God’s promises. Correctly interpreting the mountains is key to understanding the prophecy. Daniel I. Block wrote on the theological significance of this prophecy:
Scott Hedge, pastor of Willomore Baptist Church at Greensboro, NC, posted a Critique of Preterist View of Olivet Discourse.
Hedge identified Matthew 24:34 as the foundation of the preterist interpretation of the prophecy, but suggested that the preterist view involves a faulty understanding of the word “generation” (genea). He wrote:
When the disciples asked Jesus, “what shall be the sign of thy coming, and of the end of the world?” in Matthew 24, his immediate response was to list a series of events to set the scene, and to indicate both the scope, and the timeframe for events that he subsequently described. Events mentioned at the beginning of the prophecy, in verse 4-14, are listed in clear, unambiguous language, in contrast to events mentioned after verse 14 which are expressed in symbolic, prophetic terms.
In Musings on the ‘Flat Earth and Firmament’, John Wright says, “The more one reads the bible, the more one should notice the primitive cosmological understanding of its authors.” Wright depicts his views on ancient Hebrew cosmology in a colorful graphic, claiming that their conception, which they shared with other peoples of the ancient world, was that the heaven was a solid dome, that supported water above. He quoted the opinion of P. H. Seely, and Jewish writings from the hellenistic era, to support his view. Wright stated:
And so the Hebrews shared the same cosmological ideas as the rest of the Ancient Near East, including Egypt, Babylonia, Canaan, etc. whose writings also reflect the fact.
The firmament as a solid object is confirmed in Job: ‘Can you join him in spreading out the skies, hard as a mirror of cast bronze?’ (Job 37:18), and in Ezekial: ‘Spread out above the heads of the living creatures was what looked something like a firmament, sparkling like crystal, and awesome.’ (Ezekial 1:22). It was regarded as a beautiful feat of engineering (as in fact it is, in a way), and they told God they appreciated it: ‘The heavens are thy handiwork.’ (Psalms 102).
In support for his conclusions Wright cited the book of Enoch, and the Apocalypse of Baruch, where in 3 Apoc. Bar. 3.7, the author speculates on whether the rigid heaven consists of clay, copper or iron.
David wrote, in Psalm 36:6, “Thy righteousness is like the great mountains.” The great mountains of the earth are regions of snow and ice, that remained inaccessible to men until the nineteenth century when adventurers developed mountaineering skills, and began to discover routes to the tops of the high peaks of the European Alps, and other mountains of the world.
The reason David compared God’s righteousness to high mountains must have to do with their altitude, and their metaphorical connection with high and lofty thoughts, such as the prophet Isaiah referred to when he described God’s thoughts as higher than those of man.