Or he may simply have desired some name to express more of the mystery of deity, remembering how a change of name had accompanied new discoveries of human character and achievement, as of Abraham and Israel; and expecting a new name likewise when God would make to His people new revelations of Himself. So natural an expectation was fulfilled not only then, but afterwards. When Moses prayed “Show me, I pray Thee, Thy glory,” the answer was “I will make all My goodness pass before thee, and I will proclaim the name of the Lord.” The proclamation was again Jehovah, but not this alone. It was “The Lord, the Lord, a God full of compassion and gracious, slow to anger, and plenteous in mercy and truth” (xxxiii. 18, 19, xxxiv. 6, R.V.) Thus the life of Moses, like the agelong progress of the Church, advanced towards an ever-deepening knowledge that God is not only the Independent but the Good. All sets toward the final knowledge that His highest name is Love. Meanwhile, in the development of events, the exact period was come for epithets, which were shared with gods many and lords many, to be supplemented by the formal announcement and authoritative adoption of His proper name Jehovah. The infant nation was to learn to think of Him, not only as endowed with attributes of terror and power, by which enemies would be crushed, but as possessing a certain well-defined personality, upon which the trust of man could repose. Soon their experience would enable them to receive the formal announcement that He was merciful and gracious. But first they were required to trust His promise amid all discouragements; and to this end, stability was the attribute first to be insisted upon. It is true that the derivation of the word Jehovah is still a problem for critical acumen. It has been sought in more than one language, and various shades of meaning have been assigned to it, some untenable in the abstract, others hardly, or not at all, to be reconciled with the Scriptural narrative. Nay, the corruption of the very sound is so notorious, that it is only worth mention as illustrating a phase of superstition. We smile at the Jews, removing the correct vowels lest so holy a word should be irreverently spoken, placing the sanctity in the cadence, hoping that light and flippant allusions may offend God less, so long as they spare at least the vowels of His name, and thus preserve some vestige undesecrated, while profaning at once the conception of His majesty and the consonants of the mystic word. A more abject superstition could scarcely have made void the spirit, while grovelling before the letter of the commandment.