Unlike Exodus where Moses is clearly commanded to write as God instructed, we find no such reference in Leviticus, only where He is ordered to speak (1:1,2). However, it should be noted that the Israelites were still encamped in Sinai at the close of Exodus, and remained so until Numbers 10. Therefore, it is certainly plausible that Moses continued to write, as God instructed, for the establishment of conduct for both priests and worshipers in the life and worship He was clearly requiring of His now chosen people. This detailed code could not be left solely to oral transmission. (Deu.31:9-3,24-29)

Although not accepted by some critical schools, a few even attributing it to unknowns in the post-Babylonian captivity era, however, agreed on by most scholars as Moses. (See study on the life of Moses.)

The 3rd in order of the 5 Books that make up the Torah, universally ascribed to Moses by all Jews. (Josephus, a first century Jewish historian, attributes it to Moses. See his Preface to Antiquities..., Sect.4.)

First, addressed orally to his contemporaries. (1:1-2)

Second, as a written record to be remembered and obeyed in specific by Moses' Hebrew contemporaries (Ex.17:14; 24:7; Deu.31:11; Jos.8:34-35), then all succeeding generations. (Deu.17:18-20; II Ki.22:8-10; 23:1-3.)

Thirdly, as an instruction manual for the Levitical priesthood. (Deu.31:9,24-26)

In general, for all peoples. (II Tim.3:14-17)

Given Moses as author, Genesis was received as a historical record for written transmission.

As Exodus, Leviticus continues as an inspired work from recorded personal experience. (See Exodus notes.)

Approx. 300 yrs. transpired from Genesis to Exodus. Three months had now elapsed between their exodus from slavery to freedom and encampment at Sinai (Ex.19:1). As is true throughout all human history, even before the fall, freedom cannot exist in a lawless society. God's truth and its corresponding code of conduct sets man free. They would receive this code at Sinai which will be their teacher and guide in this new found freedom. Though agreeing to it (Ex.24:7; Num.14:1-4), they will constantly vacillate between their future freedom and past slavery.

Whether Moses composed these Levitical codes while at Sinai as God dictated, or later during their wanderings in the wilderness, it is not known. Certainly, if Moses is the accepted author, then they must have been recorded between Ex.40:38 & Deu.31:24.

As a memorial for an emerging race. (Ex.17:14)

As a constitution for an emerging nation. (Ex.24:3-8; Deu.31:9-13)

As an instruction manual for the Levitical priesthood. (Deu.31:9,24-26)

As inspired scripture that all who read may take to heart, making one "wise unto salvation." (II Tim.3:15; Ro.9:17; II Ki.23:1-25)

One must keep in mind that our English Bible differs somewhat from its ancient Hebrew predecessor, obviously lacking a New Testament, but more germane, its arrangement and titles of the Old Testament books. The first 5 books, called Torah, or in the Greek version, the Pentateuch, are similarly arranged but differing in their titles, with the Hebrew original taking the opening words of each particular book as a heading. Hence, for our "Leviticus," their, "and He called."

As with Exodus, Leviticus found its way into our English Bible as title via the Latin Vulgate's translation of the Greek heading Leuitikon, meaning, "Levitical," earlier chosen for the Septuagint (Greek translation of the Hebrew Old Testament, ca. 2nd to 3rd century B.C.) as a descriptive work for the book.

As earlier stated, a race born of its 70 ancestors, chosen to become a priestly nation, emerging from 400 yrs. of bondage into freedom, soon to inherit an anciently promised rich land, could not be allowed to enter unrestrained in its conduct -- a law unto no man. Of such is no freedom, when all men's hearts are desperately wicked, as were those currently in possession whom God would soon drive from it (Deu.18:9; Lev.18:1-5,24-30).

After His laws were enacted and ratified by the people in Exodus at Sinai, God now sets out a solitary guide in observing those laws. This would be no light matter. Left to himself man would fill the land with his evil, thus provoking God to a universal judgment once again, almost doing so in this process (Num.14:11-12), and had it not been for Moses, indeed, would have. Inward purity had to be taught through ceremonial observances. Man could approach God no other way. If man and God were to become one again, it would be strictly on His terms, as seen in the examples made of Nadab & Abihu (Lev.10:1-4), Korah (Num.16) and Zimri (Num.25).

Thus, we have a record of a compilation of several directories detailing God's conditions for man's sanctification and rapprochement.

Distinct divisions are perceived as various manuals, or guides for approach in worship through offerings and conduct in daily living, which will be outlined later.

Since a great deal of the instructions do not pertain to every individual worshiper for his knowledge and subsequent utilization, and are directed towards the attending priests, it is commonly accepted that these sections were manuals compiled for priestly education in the performance of their duties and educating the people. (Note as example in Chapter 13 the minutely detailed instructions for leprosy diagnostics.)

If they were to be unified as a people to become one with Him that He be revealed as the only True God to all the world for its universal redemption, there had to be a central focus and unwavering fidelity. His standard would not be compromised by the world's idolatrous influence. It must be clearly seen that this one True God would have only one avenue of approach. There would be only one Ark of Covenant, one place of worship, one priestly order, one altar of sacrifice, one method of atonement, etc., all of which serving as a beacon in a dark world pointing to Christ for Him to be universally seen when He would appear to fulfill all God's laws for every man's redemption, the world over.