This theory would certainly be strengthened if Sinai could be identified, not with the traditional site of _Jebel Musa_ in the southern part of the Sinaitic peninsula, but with some spot in the land of Midian, across the gulf of Akaba. This does indeed seem necessary from the narrative, for from the most natural interpretation of Exod. iii. 1, Horeb, the mount of God, was in Midian. It is generally taken for granted that Horeb and Sinai are identical; the respective names are used by different documents. It is said that, for some reasons, Midian would fit in with the record of the journey through the wilderness better than the Sinaitic peninsula. If the parallelism of Sinai with Seir in Deut. xxxiii. 2 can be taken to show identity, as is natural, we have a further confirmation, for Seir is in Midian. The grave difficulty of all this is that it would make the religion of Jehovah a distinct importation. Is such a thing as its reception by the Hebrews credible on this account? The idea of a nation changing its religion is certainly repugnant to the Semitic mind (Jer. ii. 10, 11), and some more natural connection seems necessary, both from the narrative and from general considerations. Now the narrative hints that the religion was not entirely new (Exod. vi. 3), but was known to the Patriarchs under different forms; while the sanctity of Sinai would seem to have been already known to some of the tribes (Exod. iv. 27). There is nothing here definite enough for us to proceed to historical certainty, but it is fair to suppose that the shrine at Sinai was known to the Patriarchs in their wanderings, and that Jehovah would be worshipped; as would any other local god whose territory they happened to be in. Grant that this was partly known to the Hebrew slaves in Egypt; that Moses received the revelation of the power of Jehovah in his exile in Midian, and by a splendid leap of inspiration identified the actual shrine and the Person of Jehovah with the Mighty Spirit dimly known to the Patriarchs, and we have an explanation that is natural and is also true; for the Object of man's worship has been One through all history. When the successful passage of the Red Sea and the defeat of the Egyptians were interpreted by Moses as the direct intervention of Jehovah, the transition to the great covenant is made possible. All this may be very contrary to the traditional idea of how Moses received the revelation of Jehovah, but the facts do point this way; and it is not for us to deny that the Spirit of God could work through these natural events and through the mind of this commanding personality, and so bring about this identification of Jehovah and the Great Spirit of the Patriarchal thought, which was to lead to such great results for religion. We are now free to investigate what the character of the religion introduced by Moses actually was.