By Amy L. Balogh

 

Prophet. Lawgiver. Deliverer. Judge. These are some of the terms commonly used to describe Moses. However, when we examine the biblical texts about Moses through the lens of these and other categories of leader, it becomes apparent that none of them fully describe his status.

But what if we look outside of the Bible for other ancient Near Eastern terms that help us describe Moses’ status? There is one that at first may not seem suitable, but which encapsulates his unique standing much more fully than any other. When it comes to understanding the status of Moses, the best ancient Near Eastern analogy is that of an idol.

Michelangelo’s Moses.

Moses among the Idols.

 

Contrary to most biblical authors, who deem idols offensive—a perspective that continues to influence modern audiences—most ancient Near Eastern cultures considered idols to be highly effective mediators between divinity and humanity. In ancient Mesopotamian (and other) religions, idols were not images or representations of the divine, but gods and goddesses in their own right who connected the earthly and supernatural realms. Because of this exceptional position, idols were held in highest esteem, in a category of their own.

But idols could not attain this mediator status independently. In Mesopotamia, they needed to undergo a transition known as the Mīs Pî, “Washing” or “Purification of the Mouth,” ceremony and only then would the gods enable the idol to mediate between the divine and earthly realms.

BM 45749 – Mīs Pî, tablet.

 

BM 45749 – Mīs Pî, detail.

 

Like idols, Moses’ mouth also needs to be transformed in preparation for the task of mediating on behalf of both Yahweh and the Hebrew people, and only Yahweh may enact this transformation. Moses pushes Yahweh on this issue multiple times, but Yahweh refuses to resolve the issue until after Moses’ strange declaration that he is “uncircumcised of lips” (Exod 6:12, 30), a metaphor that expresses just how unfit Moses perceives himself to be. Then, in language perhaps even more striking than the complaint, Yahweh makes Moses “god to Pharaoh” with Aaron as Moses’ prophet (7:1).

In Moses among the Idols: Mediators of the Divine in the Ancient Near East, I compare Moses and idols with respect to the transitions that enable them to step into their role as “idol,” with special attention to how their roles shape their relationships to deities, sacred spaces, and human communities.

Throughout, I consistently return to three themes: 1) Why comparing Moses to an idol helps to understand Moses’ role, 2) how comparing Moses to an idol furthers our understanding of Moses’ relationship to Yahweh and Israel, and 3) what Moses as idol reveals about the biblical authors and their communities.

 

Why comparing Moses to an idol helps to understand Moses’ role.

The most prominent reading of Moses’ transformation is that Moses becomes deliverer of the Hebrew people during his first exchange with Yahweh at the burning bush (Exod 3:1–4:17). Yet, all of the revelations, signs, and happenings of Exod 3:1–4:17 are collectively inadequate for the task Moses must face. As a result, Moses challenges Yahweh to reconsider his strategy. If Moses’s mission is to be successful, he must become greater than Pharaoh—and Pharaoh is the god-king of a superpower.

This comes to fruition when Yahweh elevates Moses’ status from “uncircumcised of lips” to “god to Pharaoh” (6:28-7:1), not at the burning bush. From the moment Moses’ mouth is “circumcised” (i.e., inducted into the service of Yahweh), his mission to bring the people out of Egypt is a resounding success.

Yet in light of what we know about Mesopotamian idols, we would expect Moses to exhibit a physical sign of his new status—such as bovine horns or radiant light about the head—almost immediately. On the eve of the construction of the tabernacle, this sign finally appears (Exod 34:29-35). This timing draws attention to the idea that Moses’ status as “god to Pharaoh” (7:1) is not only relevant to the exodus from Egypt, but is in fact vital to the early development of Israel’s relationship with Yahweh. As the people move out of bondage and into a new existence governed by the divine presence, their situation continues to require a mediator who will outshine even Pharaoh.

Exodus 39-40, Historie des Ouden en Nieuwen Testaments, Amsterdam, 1700.

 

How comparing Moses to an idol furthers our understanding of Moses’ relationship to Yahweh and Israel.

Reading Moses as Yahweh’s idol explains Moses’ ability to communicate with Yahweh directly (e.g., Exod 29:42, 33:11; Num 12:6-8; Deut 34:10), to access sacred spaces too holy for others to tread (e.g., Exod 19:12-24; 25:22; Num 7:89), and to “behold the form of Yahweh” at will (Num 12:8; cf. Deut 4:12, 15; Ps 17:15).

Moses’ status as Yahweh’s idol then enables him to manage the relationship between Yahweh and the community in a way that leads the first generations of Israelites toward the path of success in their relationship with the divine. This happens in two practical ways: Moses both transmits the divine word that governs the relationship between Yahweh and Israel, and he also mediates on behalf of the two parties as they negotiate their newly established relationship.

These (and other) examples of Moses’ special status demonstrate that the privileges and responsibilities Moses bears extend beyond those of any other biblical leader. Yahweh underscores this point when he elevates Moses over and above Aaron and Miriam—high-priest and prophetess, respectively—clarifying the fact that Moses operates at a level far above even the highest officials in Israelite society (Num 12:1-9).

Exodus 40, Historie des Ouden en Nieuwen Testaments, Amsterdam, 1700.

 

What Moses as idol reveals about the biblical authors and their communities.

This comparison illuminates the deep tension between the biblical prohibition of idols and the reality that the vast majority of ancient Near Eastern people expected idols to be at the center of their devotion. While the biblical authors overtly reject the use of idols, they do understand the importance of idols in the religious imagination and actively mold their presentation of Moses to address their audience’s desires and expectations, but in ways compatible with the worship of Yahweh. That is to say, the differences between human Moses and hand-made idols are just as important as the similarities, if not more so.

The status change of both Moses and idols is not an end, but a means to proper relationship between humanity and divinity. By considering Moses’ role and transition as analogous to those of an idol, we enhance our understanding of his way of being and the peculiarities of his character.

 

Amy L. Balogh, Ph.D., is program manager at the University of Denver’s Center for Judaic Studies and adjunct lecturer for the Department of Religious Studies.