The majority of scholars today continue to recognise Deuteronomy as a source, with its origin in the law-code produced at the court of Josiah as described by De Wette, subsequently given a frame during the exile (the speeches and descriptions at the front and back of the code) to identify it as the words of Moses.[33] Most scholars also agree that some form of Priestly source existed, although its extent, especially its end-point, is uncertain.[34] The remainder is called collectively non-Priestly, a grouping which includes both pre-Priestly and post-Priestly material.[32] The final Torah is increasingly seen as a product of the Persian period (539–333 BCE, probably 450–350 BCE), although some would place it somewhat later, in the Hellenistic (333–164 BCE) or even Hasmonean (140–37 BCE) periods[35] – the latter remains a minority view, but the Elephantine papyri, the records of a Jewish colony in Egypt dating from the last quarter of the 5th century BCE, show no knowledge of a Torah or of an exodus.[36] There is also a growing recognition that Genesis developed separately from Exodus-Leviticus-Numbers, and was joined to the story of Moses by the Priestly writer.[10]