The angel or messenger of God who spoke to Moses did so from a Burning Bush inside the limit of the holy ground (Exod. iii. 5). Perhaps he was set there as a guardian to the place. During our stay in Sinai the guards who were appointed to watch over our encampment near Serabit, settled near some bushes to which they added brushwood, so as to form a circular shelter, with an opening on one side, and in this they spent their time, mostly sitting around a small fire. The appearance of the shelter from outside was that of a burning bush (Fig. 14). The Divinity in Sinai revealed himself to Moses in the name of Yahveh or Jehovah, and subsequently declared himself the God of Abraham, Isaac, and Jacob (Exod. iii. 6), “but by my name Yahveh was I not known to them” (Exod. vi. 3). Considering the connection of Abraham and of Joseph with Haran and the “Hermiouthian” sanctuaries mentioned above, their God was presumably the moon-god. The word Yahveh under which the Divinity now manifested himself, probably represents the moon-god as Ea or Ya under a later and more spiritualised aspect. In our Bible the term is rendered as “I am that I am” (Exod. iii. 14), which recalls the interpretation by the Septuagint as Ὤν, the Self-existent One. From the Song of Deborah we gather that Yahveh “came to Sinai from Seir and the field of Edom” (Judges v. 4), which leaves us to infer that he had sanctuaries there also. This explains how it was that during the later progress of the Israelites, Yahveh spoke to Moses at Kadesh on the borders of Edom (Num. xx. 7), at Hor (Num. xx. 23), and again in the Red Sea, and how it was that the prophet Balaam was inspired by Yahveh (Num. xxiv. 13). Various allusions render it probable that the cult of Yahveh was peculiar to the Kenites whose home lay in Edom. Jethro, who befriended Moses, was at once a priest of Midian and a Kenite (Judges i. 16).