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 and therefore in front of the man upon a red horse, to whom the riders bring a report, that they have gone through the earth by Jehovah's command and have found the whole earth quiet and at rest; whereupon the angel of Jehovah addresses a prayer to Jehovah for pity upon Jerusalem and the cities of Judah, and receives a good consolatory answer, which the interpreting angel conveys to the prophet, and the latter publicly proclaims in Zec 1:14-17. The rider upon the red horse is not to be identified with the angel of Jehovah, nor the latter with the angelus interpres. It is true that the identity of the rider and the angel of Jehovah, which many commentators assume, is apparently favoured by the circumstance that they are both standing among the myrtles (‛ōmēd, stood; see Zec 1:8, Zec 1:10, and Zec 1:11); but all that follows from this is that the rider stopped at the place where the angel of Jehovah was standing, i.e., in front of him, to present a report to him of the state of the earth, which he had gone through with his retinue. This very circumstance rather favours the diversity of the two, inasmuch as it is evident from this that the rider upon the red horse was simply the front one, or leader of the whole company, who is brought prominently forward as the spokesman and reporter. If the man upon the red horse had been the angel of Jehovah Himself, and the troop of horsemen had merely come to bring information to the man upon the red horse, the troop of horsemen could not have stood behind him, but would have stood either opposite to him or in front of him. And the different epithets applied to the two furnish a decisive proof that the angel of the Lord and “the angel that talked with me” are not one and the same. The angel, who gives or conveys to the prophet the interpretation of the vision, is constantly called “the angel that talked with me,” not only in Zec 1:9, where it is preceded by an address on the part of the prophet to this same angel, but also in Zec 1:13 and Zec 1:14, and in the visions which follow (Zec 2:2, Zec 2:7; Zec 4:1, Zec 4:4; Zec 5:5, Zec 5:10; Zec 6:4), from which it is perfectly obvious that הדּבר בּי denotes the function which this angel performs in these visions (dibber be, signifying the speaking of God or of an angel within a man, as in Hos 1:2; Hab 2:1; Num 12:6, Num 12:8). His occupation, therefore, was to interpret the visions to the prophet, and convey the divine revelations, so that he was only an angelus interpres or collocutor.