Despite its predominant anthropomorphism, however, the Bible does give us hints of God's spirituality so that the thoughtful reader may also have food for _his_ thought. For example, such expressions as (Deut. 4, 15), "Take ye therefore good heed unto yourselves; for ye saw no manner of form on the day that the Lord spake unto you in Horeb out of the midst of the fire," and many others are meant to spur on the discriminating reader to further thought. The same applies to all those passages in which the word "name" is inserted before the word God as the object of praise to indicate that we do not know God in his essence. An example of this is, "And they shall bless the name of thy glory" (Neh. 9, 5). For the same reason the name of God is joined in the Bible to heaven, earth, the Patriarchs, in such phrases as the God of the heavens, the God of Abraham, and so on, to show that we do not know God's essence but only his revelation in nature and in history. This is the reason why after saying to Moses, "I am sent me unto you" (Ex. 3, 14), he adds (ib. 15), tell them, "the God of your fathers, the God of Abraham, the God of Isaac and the God of Jacob sent me unto you." The meaning is, if they cannot understand God with their reason, let them know me from history and tradition.[118] In Bahya's treatment of the divine attributes we already have in brief the main elements which Maimonides almost a century later made classic, namely, the distinction between essential and active attributes, and the idea that the former are to be understood as denying their opposites, _i. e._, as being in their nature not positive but negative. The outcome therefore is that only two kinds of attributes are applicable to God, negative and those which are transferred or projected from the effects of God's activity as they are visible in nature. Saadia had already made the distinction between essential and active attributes, but it was quite incidental with him, and not laid down at the basis of his discussion, but casually referred to in a different connection. Al Mukammas speaks of negative attributes as being more applicable to God than positive, as Philo had already said long before. But the combination of these two, negative and active, as the only kinds of divine attributes is not found in Jewish literature before Bahya. It is worth noting also that Bahya does not lay down the three attributes, Power, Wisdom and Life as fundamental or essential in the manner of the Christians, the Arab Mutakallimun, and the Jewish Saadia. Bahya, as we have seen, regards as God's essential attributes, existence, unity, eternity. Herein, too, he seems to anticipate Maimonides who insists against the believers in essential attributes that the attributes, living, omnipotent, omniscient, having a will, are no more essential than any other, but like the rest of the qualities ascribed to God have reference to his activity in nature.[119]