There are also numerous compounds of other Divine names. _Zur_, rock, is found in _Pedahzur_,(50) _Shaddai_, A.V. Almighty, in _Ammishaddai_(51); the two are combined in _Zurishaddai_.(52) _Melech_ is a Divine name in _Malchi-ram_ and _Malchi-shua_. _Baal_ occurs as a Divine name in _Eshbaal_ and _Meribbaal_. _Abi_, father, is a Divine name in _Abiram_, _Abinadab_, etc., and probably also _Ahi_ in _Ahiram_ and _Ammi_ in _Amminadab_.(53) Possibly, too, the apparently simple names _Melech_, _Zur_, _Baal_, are contractions of longer forms in which these Divine names were prefixes or affixes. This use of Divine names is capable of very varied illustration. Modern languages have Christian and Christopher, Emmanuel, Theodosius, Theodora, etc.; names like Hermogenes and Heliogabalus are found in the classical languages. But the practice is specially characteristic of Semitic languages. Mohammedan princes are still called _Abdurrahman_, servant of the Merciful, and _Abdallah_, servant of God; ancient Phœnician kings were named _Ethbaal_ and _Abdalonim_, where _alonim_ is a plural Divine name, and the _bal_ in Hannibal and Hasdrubal = _baal_. The Assyrian and Chaldæan kings were named after the gods Sin, Nebo, Assur, Merodach, _e.g._, _Sin-akki-irib_ (Sennacherib); _Nebuchadnezzar_; _Assur-bani-pal_; _Merodach-baladan_. Of these Divine names El and Baal are common to Israel and other Semitic peoples, and it has been held that the Hebrew personal names preserve traces of polytheism. In any case, however, the Baal-names are comparatively few, and do not necessarily indicate that Israelites worshipped a Baal distinct from Jehovah; they may be relics of a time when Baal (Lord) was a title or equivalent of Jehovah, like the later Adonai. Other possible traces of polytheism are few and doubtful. In Baanah and Resheph we may perhaps find the obscure(54) Phœnician deities Anath and Reshaph. On the whole, Hebrew names as compared, for instance, with Assyrian afford little or no evidence of the prevalence of polytheism. Another question concerns the origin and use of the name Jehovah. Our lists conclusively prove its free use during the monarchy and its existence under the judges. On the other hand, its apparent presence in Jochebed, the name of the mother of Moses, seems to carry it back beyond Moses. Possibly it was a Divine name peculiar to his family or clan. Its occurrence in _Yahubidi_, a king of Hamath, in the time of Sargon may be due to direct Israelite influence. Hamath had frequent relations with Israel and Judah.