The unity of Exodus is not quite so impressive as that of Genesis. This is due to the different proportion in which the sources are blended, P playing a much more conspicuous part here than there. Without hesitation, more than one-fourth of the book may be at once relegated to this source: viz. xxv.-xxxi., which describe the tabernacle to be erected with all that pertained to it, and xxxv.-xl., which relate that the instructions there given were fully carried out. The minuteness, the formality and monotony of style which we noticed in Genesis reappear here; but the real spirit of P, its devotion to everything connected with the sanctuary and worship, is much more obvious here than there. This document is also fairly prominent in the first half of the book, and its presence is usually easy to detect. The section, e.g., on the institution of the passover and the festival of unleavened bread, xi. 9-xii. 20, is easily recognized as belonging to this source. Of very great importance is the passage, vi. 2-13, which describes the revelation given to Moses, asserting that the fathers knew the God of Israel only by the name El Shaddai, while the name of Jehovah, which was then revealed to Moses for the first time, was unknown to them. The succeeding genealogy which traces the descent of Moses and Aaron to Levi, vi. 14-30, and Aaron's commission to be the spokesman of Moses, vii. 1-7, also come from P. This source also gives a brief account of the oppression and the plagues, and the prominence of Aaron the priest in the story of the latter is very significant. In E the plagues come when _Moses_ stretches out his hand or his rod at the command of Jehovah, ix. 22, x. 12, 21; in P, Jehovah says to Moses, "Say unto _Aaron_, 'Stretch forth thy hand' or 'thy rod,'" viii. 5, 16.