century BCE or earlier", and argued that it preserves a genuine Exodus tradition from the Northern Kingdom, but in a Judahite recension. Russell and Frank Moore Cross argued that the Israelites of the Northern Kingdom may have believed that the calves at Bethel and Dan were made by Aaron. Russell suggested that the connection to Jeroboam may have been later, possibly coming from a Judahite redactor. Pauline Viviano, however, concluded that neither the references to Jeroboam's calves in Hosea (Hosea 8:6 and 10:5) nor the frequent prohibitions of idol worship in the seventh-century southern prophet Jeremiah show any knowledge of a tradition of a golden calf having been created in Sinai. Some of the earliest evidence for Judahite traditions of the exodus is found in Psalm 78, which portrays the Exodus as beginning a history culminating in the building of the temple at Jerusalem. Pamela Barmash argued that the psalm is a polemic against the Northern Kingdom; as it fails to mention that kingdom's destruction in 722 BCE, she concluded that it must have been written before then. The psalm's version of the Exodus contains some important differences from what is found in the Pentateuch: there is no mention of Moses, there are only seven plagues in Egypt, and the manna is described as "food of the mighty" rather than as bread in the wilderness. Nadav Na'aman argued for other signs that the Exodus was a tradition in Judah before the destruction of the northern kingdom, including the Song of the Sea and Psalm 114, as well as the great political importance that the narrative came to assume there. A Judahite cultic object associated with the exodus was the brazen serpent or nehushtan: according to 2 Kings 18:4, the brazen serpent had been made by Moses and was worshiped in the temple in Jerusalem until the time of king Hezekiah of Judah, who destroyed it as part of a religious reform, possibly around 727 BCE. In the Pentateuch, Moses creates the brazen serpent in Numbers 21:4-9. Meindert Dijkstra wrote that while the historicity of the Mosaic origin of the Nehushtan is unlikely, its association with Moses appears genuine rather than the work of a later redactor. Mark Walter Bartusch noted that the nehushtan is not mentioned at any prior point in Kings, and suggests that the brazen serpent was brought to Jerusalem from the Northern Kingdom after its destruction in