Zechariah 2:12-13

The Lord would at that time possess Judah as His inheritance in the "holy land" and would choose Jerusalem for special blessing (cf. Isaiah 19:24-25). This is the only occurrence of the term "holy land" in the Bible. Canaan would become holy (sacred, not common or ordinary) because it would be the site of the throne and habitation of God, who is holy, dwelling among His covenant people. All the people of the earth should be still because Yahweh would arouse Himself from His heavenly habitation and take action on the earth.

The typical amillennial interpretation, represented by Leupold, sees "’Judah’ and ’Jerusalem’ as a designation of His people wherever they may be found. So also ’the holy land’ is not specifically Palestine but every place where God manifests Himself." [Note: Leupold, p. 61.] McComiskey, another amillennialist, viewed the promise of land in both a territorial (a world conquered by Christ; Romans 4:13) and a spiritual sense (the rest that those in Christ enjoy; Hebrews 3-4). [Note: McComiskey, pp. 1044 and 1096.]

"The first vision introduced the judgment (or curse) and blessing motif (Zechariah 1:15-17). That motif is then developed in the second and third visions in an alternating cycle: judgment for the nations (Zechariah 1:18-21) but blessing and glory for Israel (Zechariah 2:1-5); judgment for the nations (Zechariah 2:6-9) but blessing for Israel-and the nations (Zechariah 2:10-13)." [Note: Barker, p. 621.]