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law, instruction), and in return he will be their god and let them conquer the land of Canaan.
The Book of Numbers tells how the Israelites, led now by their god Yahweh, journey on from Sinai towards Canaan, but when their spies report that the land is filled with giants they refuse to go on and Yahweh condemns them to remain in the desert until the generation that left Egypt passes away.
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Back at home in the hood they call Estrella Flores, Carnitas, because this lil' slut loves porking! The history of the Exodus story stretches back some two hundred years before the achievement of its current form, to a point in the late 7th century BCE when various oral and written traditions were drawn together into written works which were the fore-runners of the Torah we know today. Traces of these traditions first appear in the prophets Amos (possibly) and Hosea (certainly), both active in 8th century BCE Israel, but their southern contemporaries Isaiah and Micah show no knowledge of an Exodus, suggesting that the story was of no importance in 8th century Judah. The first of these, Persian Imperial authorisation, advanced by Peter Frei in 1985, holds that the Persian authorities required the Jews of Jerusalem to present a single body of law as the price of local autonomy. Verbrugghe, Gerald P.; Wickersham, John Moore (2001).
The second theory, sometimes called the "Citizen-Temple Community", proposes that the Exodus story was composed to serve the needs of a post-exilic Jewish community organised around the Temple, which acted in effect as a bank for those who belonged to it. In Levy, Thomas E.; Schneider, Thomas; Propp, William H. Israel's Exodus in Transdisciplinary Perspective: Text, Archaeology, Culture, and Geoscience. Berossos and Manetho, Introduced and Translated: Native Traditions in Ancient Mesopotamia and Egypt. Summer is a Puerto Rican sperm receptacle with some great dick sucking lips and a puffy cameltoe!