Footnote 1: In Hab. ii. 1, where the prophet is standing upon his watch, and watches to see what the Lord will say _unto_ him, it would be rather strange to translate "in me." There is nothing else to lead us to conceive that the apparition of angels in Zech. is internal. But Num. xii. 8 is quite decisive. The Lord there says, with reference to His relation to Moses, "Mouth to mouth I speak to him (בו);" and immediately afterwards it is said, "Wherefore, then, were ye not afraid to speak to My servant (בעבדי), to Moses?" It is evident that the ב cannot be explained by "in" in the one case, and by "through" in the other. It is remarkable, however, that דבר with ב occurs very frequently when the Lord Himself, or, as in Zechariah, _the_ Angel, speaks. This may, perhaps, be explained from the circumstance, that the heavenly discourses have an especially penetrating power, and sink very deeply into the heart. Footnote 2: This is very natural, for the proper name has originally a cheering signification. It is apparent from the remarks of _Schubert_ (_Reise_ iii. S. 164-166), and of _Ritter_ (_Erdkunde_ 16, i. S. 693), on the natural condition of the plain of Jezreel, how it happened that it received this name, which means: "God sows." _Schubert_ calls the soil of Jezreel a field of corn, the seed of which is not sown by any man's hand, the ripe ears of which are not reaped by any reaper. The various kinds of corn appeared to him to be wild plants; the mules walked in them with half their bodies covered by them; the ears of wheat were sown by themselves. "All travellers," says _Ritter_, "agree in their descriptions of the extraordinary beauty and fertility of the plain." Footnote 3: This transference was so much the more natural, as, under the government of the house of Jehu, guilt had certainly been frequently concentrated in the form of blood-guiltiness. Compare Is. i. 21, where the prophet, in order to mark out the reigning sin in its highest degree, represents Jerusalem as being full of murderers. Footnote 4: _Hitzig_ is of opinion that "the prophet cannot blame him for the death of Joram and Jezebel, but may well do so for the murder of Ahaziah, king of Judah, and of his brethren, and for the carnage described in 2 Kings x. 11." But Ahaziah was not killed at Jezreel: compare 2 Kings ix. 27; 2 Chron. xxii. 9. And "the carnage in 2 Kings xii." likewise took place at Jezreel to a small extent only, in so far, namely, as it concerned the princes of the house of Ahab, who still remained in Jezreel. Compare _Thenius_ on this passage.