What the Horeb constitution in E originally was, is less confidently to be determined. In the form in which E was read by the authors of Deut. 5 and of ix. 8-x. 5 (end of the seventh century or later), it was the Decalogue _only_ (Deut. v. 22 f.); but it is not certain that this was the oldest representation. There are other evidences that E was revised and enlarged in the seventh century by an author who was influenced by the prophets, particularly by Hosea; and the story of the golden calf (with which the Decalogue narrative is closely connected), a condemnation in advance of the Israelite worship of Jehovah in the image of a bull, may have been introduced in this edition, as the repudiation of the sacrifice of children to Jehovah in the story of Abraham and Isaac (Gen. 22) probably was. In P the case is clearer. According to his theory all the ordinances of worship were revealed at Sinai. Legitimate sacrifice presupposes one legitimate temple and altar, a legitimate priesthood, and a minutely prescribed ritual. In J and E the patriarchs set up altars and offer sacrifice in many places; it is an obvious interest of the authors, or of the local legends of holy places which they follow, to trace the origin of the altars, sacred stones, holy trees and wells, at Shechem or Bethel, Hebron or Beersheba, to one of the forefathers. In P, on the contrary, the patriarchs never offer sacrifice. Until the tabernacle was erected and God's presence filled it, until Aaron was consecrated as priest, until the technique of the various species of offering had been revealed by God and exemplified by Moses or Aaron, no sacrifice could be anything but impious, like the worship of heathen. Accordingly, the first thing God does when Moses goes up into the mount is to give him plans and specifications for a sacred tent--a portable temple--with all its furniture, an altar for sacrifice in the court before it, the vestments of the priests, and the apparatus of the high-priestly oracle, and to reveal in detail the ritual for the consecration of priests (Exod. 25-30). The making of the tabernacle and all the other things necessary for the complete cultus is described in Exod. 35-40; the consecration of the priests and the inaugural sacrifices by Aaron in Lev. 8-9; Lev. x. 1-7 is closely connected with cc. 8-9, and its sequel (combined with other matter) is found in c. 16, the ritual of atonement. Lev. 8-9 is a good specimen of the author's method. In the form of a description of the sacrifices of consecration and the inaugural sacrifices of Aaron, he gives a paradigm for every variety of offering.