When was Leviticus written?

Historical and Literary Context

Leviticus occupies a central position within the first five books of the Bible—often called the Pentateuch or Torah. Traditional sources and internal biblical evidence maintain that these five books were written by Moses, with Leviticus focusing on the Levitical priesthood, sacrificial practices, and holiness code for ancient Israel. The book opens with a direct address to Moses: “Then the LORD called to Moses and spoke to him from the Tent of Meeting” (Leviticus 1:1), underscoring its connection to the events following the Exodus from Egypt.

Leviticus is placed between Exodus and Numbers, implying that the instructions and laws were transmitted during Israel’s wilderness journey. Exodus describes the construction of the Tabernacle (Exodus 35–40), and Numbers shows Israel’s continued journey. Thus, Leviticus is presented as occurring in a context when the nation is newly established under Yahweh’s covenant and needs further guidelines for worship and community life.

Date According to the Biblical Timeline

A widely held view in conservative scholarship places the Exodus around 1446 BC. This date is supported by 1 Kings 6:1, which notes that Solomon began building the Temple in the fourth year of his reign, about 480 years after the Exodus. Since that Temple construction is often dated to around 966 BC, counting backward places the Exodus in the mid-15th century BC.

Leviticus, logically, would stem from the same time frame—in the wilderness period following the Israelite escape from Egypt (1446 BC). Since the laws of Leviticus are woven into the narrative after the Tabernacle is built (Exodus 40) and before Israel’s subsequent moves recorded in Numbers, the text would have been composed or finalized during that time. Ussher’s chronology, which places creation at 4004 BC, aligns with this 1446 BC date for the Exodus, further reinforcing a mid-15th century BC timeframe for the events described in Leviticus.

Internal Evidence for Mosaic Authorship

Within the text of Leviticus, phrases such as “The LORD spoke to Moses” appear repeatedly (e.g., Leviticus 4:1; 6:1; 8:1). This formula underscores both the immediacy of divine revelation and the role of Moses as mediator. Elsewhere in Scripture, Moses is credited with writing and transmitting the instructions of the law (for example, Deuteronomy 31:24–26), and the rest of the Old Testament frequently refers to the “Law of Moses” (e.g., 2 Kings 14:6; Ezra 3:2).

Correspondingly, the New Testament references also affirm Mosaic authorship of the Torah. In John 5:46, Jesus states: “If you believed Moses, you would believe Me, because he wrote about Me.” Although this reference is broad, it illustrates the continuous tradition and understanding that the Pentateuch is associated with Moses, and Leviticus as its third book falls under this authorship.

External Evidence and Ancient Testimony

Early Jewish tradition, such as that preserved in the Talmud (Bava Batra 14b–15a), attributes the Pentateuch to Moses. Later historians, including first-century AD Jewish historian Flavius Josephus, also affirm Mosaic authorship. While some critical theories—referred to collectively as the Documentary Hypothesis—argue for later editing and composition, the coherence of Leviticus with the broader Exodus–Numbers narrative, coupled with longstanding historical testimony, maintains that the book confidently fits within the era of Moses.

Archaeological and Manuscript Corroboration

• Dead Sea Scrolls: Fragments of Leviticus discovered among the Dead Sea Scrolls (third century BC to first century AD) reveal a text consistent with the Masoretic Tradition and present a form of the Hebrew text that is remarkably stable. This continuity hints at a substantial antiquity for Leviticus.

• Septuagint and Samaritan Pentateuch: The Greek translation of the Hebrew Scriptures (the Septuagint) and the Samaritan Pentateuch also contain Leviticus in nearly the same form. While these versions date from later periods, they point to the centuries-long reverence and preservation of a text counted as belonging to Moses.

These manuscripts align with an account of original composition from the Mosaic era, later copied faithfully through generations. Although archaeological ventures do not unearth “original” manuscripts from the wilderness period, the consistent textual witness across multiple manuscript families strongly upholds the traditional date and authorship.

Purpose and Theological Implications

Leviticus outlines procedures and principles for sacrifice, ritual purity, morality, and holiness. It addresses a nascent nation learning to live under God’s law in a communal setting. By placing the composition of Leviticus firmly in the time of Moses, we see it as a direct response to Israel’s immediate covenantal needs in the wilderness. Its unifying theme—“Be holy because I am holy” (Leviticus 11:45)—is woven throughout Israel’s national identity. This holiness theme resonates through later biblical literature, suggesting early and divinely given origins for its content.

Conclusion

Leviticus is best dated to the mid-15th century BC, following the Exodus from Egypt and during Israel’s wilderness wanderings. The biblical narrative situates these instructions in immediate continuity with the establishment of the Tabernacle (Exodus) and precedes Israel’s journey forward (Numbers). Internal testimony—repeatedly citing Moses as the mediator and recorder—together with strong Jewish and Christian tradition, points to Mosaic authorship of Leviticus. The biblical timeline and corroborative manuscript evidence underscore that Leviticus was written during Moses’ lifetime, placing its composition around 1446–1400 BC, shortly after Israel’s departure from Egypt.