The true essence of the sefirahs revealed in their other names.

From The Wisdom of the Zohar: An Anthology of Texts by Isiah Tishby, 1982, pp269-270

“Most of these terms were not selected for their intrinsic worth, nor were they originally arranged in a unified systematic order to indicate the nature of the sefirot.  This is particularly obvious in the choice of the names of the seven lower sefirot, six of which were based on 1st Chronicles 29:11 ‘Yours, O Lord is the greatness and the power, and the beauty, and the victory, and the majesty…Yours is the kingdom.’  That is to say, that the origin of these names was exegetical, and intrinsic to the subject in hand.  Therefore, in their original form they were basically terms of praise and glorification, which do not say a great deal about the nature of the individual sefirot.”
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“But if we introduce certain specific variations, that is if we change Keter into Razon (Will) and Tiferet into Rachamim (Mercy)—names frequently found in the Zohar—and if we use, as was customary, Hesed (Love) instead of Gedulah [Greatness], then we have a much more useful arrangement.”  Also, the variations of Din (Judgment) and Pachad (Fear) as variations of Gevurah (Power) reveal that sefirahs nature and importance.