When was Exodus written?

Overview of the Question

When exploring the writing date of Exodus, we look to internal biblical references, cross-referenced Old Testament data, and archaeological considerations. This discussion will focus on a textual and chronological analysis that many hold to a 15th-century BC date (circa 1446 BC) for the Exodus events and the final composition of the book by Moses. Some propose a later 13th-century BC date; however, the traditional and more conservative dating aligns most consistently with the textual cues in Scripture.

Attribution to Moses

Exodus, alongside the other books of the Pentateuch (Genesis, Leviticus, Numbers, Deuteronomy), is often attributed to Moses. Multiple passages within Scripture itself indicate Moses’ role in recording the laws and the journey details:

• Exodus 17:14 records: “Then the LORD said to Moses, ‘Write this on a scroll as a memorial…’”

• Exodus 24:4 states: “And Moses wrote down all the words of the LORD…”

Additionally, elsewhere in the Old Testament, references to the “Book of the Law of Moses” (e.g., Joshua 8:31–32) and in the New Testament when Jesus frequently cites Moses as the author of the Law (John 5:46–47) substantiate the claim that Moses was its primary writer. This direct testimony from biblical texts is central to dating the book, for it suggests it was completed in close proximity to the events it describes.

Biblical Chronology and the 15th-Century Debate

The primary textual argument for the earlier (15th-century BC) date of the Exodus often cites 1 Kings 6:1, which reads: “In the four hundred and eightieth year after the Israelites had come out of the land of Egypt, in the fourth year of Solomon’s reign over Israel… he began to build the house of the LORD.” Since Solomon’s fourth year is generally set around 966 BC, simply adding 480 years points to an Exodus around 1446 BC.

Ussher’s Chronology and Young-Earth Perspectives

In line with a young-earth timeline, Archbishop James Ussher’s chronology famously places creation around 4004 BC and dates the Exodus close to 1491 BC. While there are slight differences in exact year calculation (e.g., 1491 BC vs. 1446 BC), both positions are anchored in the view that these events occurred in the mid-second millennium BC and support the concept of a biblical timeline spanning roughly 4,000 years from creation to Christ.

The Later 13th-Century BC Alternative

Some scholars argue for a date around 1290 BC, often citing occurrences during Ramses II’s reign, references to “Raamses” (Exodus 1:11), or Egyptian historical records. From a conservative perspective, “Raamses” might be understood as either a later editorial update—much like a modern atlas replacing archaic place names—or an instance of a city with prior names that eventually took on the name of Ramses just as older records might retroactively insert a then-current name for clarity.

Nevertheless, the 1 Kings 6:1 data remains a strong internal benchmark, and many who hold to biblical inerrancy find that this passage carries more decisive weight in determining the Exodus date.

Scriptural Consistency across the Old Testament

Beyond 1 Kings 6:1, additional internal testimonies help reinforce the 15th-century BC dating:

• Judges 11:26 mentions a 300-year span between the settlement of Heshbon and Jephthah’s day. When added to the lifespans of earlier judges, this again supports an earlier exodus date.

• References to Moses writing laws, constructing the tabernacle, and erecting memorial altars all point to the narrative being recorded soon after these events occurred, thus placing composition sometime in the generation of the Wilderness Wanderings (circa mid-1400s BC).

Archaeological and Historical Indicators

Archaeologically, while absolute dating is notoriously difficult, there are several indicators that align with a 15th-century BC timeframe:

• Certain structures in regions of the Sinai and Transjordan indicate a shift in settlement patterns around that period.

• Excavations at sites throughout Canaan show possible episodes of destruction and population arrival that could match the timeframe of the Israelite conquest following the Exodus (Joshua’s campaigns).

• Clay tablets from places like Tell el-Amarna (likely a 14th-century BC reference point) possibly hint at social and political situations consistent with the presence of new groups in Canaan.

These findings, while not universally accepted, are meaningful to those who view Scripture as historically reliable. They fit comfortably into a timeline placing Exodus in the 15th century BC.

The Literary Unity of Exodus

Manuscript evidence further supports the unity and reliability of Exodus. Though the earliest extant Hebrew manuscripts date much later, the consistency between the Dead Sea Scrolls (fragments of Exodus from Qumran) and the later Masoretic Text testifies to faithful transmission over centuries. Even when comparing with Greek translations (Septuagint), the major storyline and details remain remarkably intact.

Such manuscript integrity underlines that the book’s message—and by extension its historical and chronological claims—has been preserved. Combined with the internal biblical cross-references, these manuscripts strengthen the case that Exodus was written by Moses within the generation of the actual Exodus events.

Implications on Theological Chronology

If Exodus was penned in the mid-15th century BC, it harmonizes with the rest of Scripture’s chronological blocks—from creation to the patriarchs, to the Law through Moses, to the Davidic monarchy, and ultimately to the lines of Scripture pointing to salvation in Christ (Galatians 3:16–19). This continuity supports a coherent narrative of God’s redemptive plan through history, culminating in the death and resurrection of Christ. The historical foundation of Exodus becomes part of a broader theological tapestry, confirming that these events are not merely allegorical but grounded in real time and space.

Conclusion

From the internal biblical witness (especially 1 Kings 6:1, supported by Judges 11:26 and Exodus’s own testimony of Moses as the writer) to the manuscript consistency and corroborating archaeological hints, a strong case emerges that Exodus was written in the mid-15th century BC, soon after the actual events. Various viewpoints place the date around 1446 BC, aligning well with a young-earth timeline and affirming the broader scriptural chronology.

In answering the question “When was Exodus written?” the weight of the evidence—both textual and archaeological—consistently points to a 15th-century BC date. This view comports with the broader biblical narrative and underscores the unity and reliability of Scripture as an accurate reflection of historical events.