the Person of God Himself in the subordinate task of explaining the details of the Temple. Note, too, how the Divine Voice, which speaks to Ezekiel out of the Temple, blends and becomes one with the _Man_ standing at his side. Ezekiel’s Angel-interpreter is simply one function of the Word of God. Many of the features of Ezekiel’s Angels appear in those of Zechariah. _The four smiths_ or smiters of the four horns recall the six executioners of the wicked in Jerusalem.[903] Like Ezekiel’s Interpreter, they are called _Men_,[904] and like him one appears as Zechariah’s instructor and guide: _he who talked with me_.[905] But while Zechariah calls these beings Men, he also gives them the ancient name, which Ezekiel had not used, of Male’akim, _messengers_, _angels_. The Instructor is _the Angel who talked with me_. In the First Vision, _the Man riding the brown horse, the Man that stood among the myrtles_, is _the Angel of Jehovah that stood among the myrtles_.[906] The Interpreter is also called _the Angel of Jehovah_, and if our text of the First Vision be correct, the two of them are curiously mingled, as if both were functions of the same Word of God, and in personality not to be distinguished from each other. The Reporting Angel among the myrtles takes up the duty of the Interpreting Angel and explains the Vision to the prophet. In the Fourth Vision this dissolving view is carried further, and the Angel of Jehovah is interchangeable with Jehovah Himself;[907] just as in the Vision of Ezekiel the Divine Voice from the Glory and the Man standing beside the prophet are curiously mingled. Again in the Fourth Vision we hear of those _who stand in the presence of Jehovah_,[908] and in the Eighth of executant angels coming out from His presence with commissions upon the whole earth.[909] In the Visions of Zechariah, then, as in the earlier books, we see the Lord of all the earth, surrounded by a court of angels, whom He sends forth in human form to interpret His Word and execute His will, and in their doing of this there is the same indistinctness of individuality, the same predominance of function over personality. As with Ezekiel, one stands out more clearly than the rest, to be the prophet’s interpreter, whom, as in the earlier visions of angels, Zechariah calls _my lord_,[910] but even he melts into the figures of the rest. These are the old and borrowed elements in Zechariah’s doctrine of Angels. But he has added to them in several important particulars, which make his Visions an intermediate stage between the Book of Ezekiel and the very intricate angelology of later Judaism.