http://www.cassiopaea.org/cass/biblewho6.htm
[...]What is it about Moses’ face? The meaning of the Hebrew term is uncertain, and for a long time, people thought that it meant that Moses had acquired horns. This resulted in many depictions of Moses with horns in Medieval art.
Another interpretation was that something was wrong with Moses’ skin - that light beamed out from his skin. So many translations and interpretations go along with this idea and teach that there was “glory” shining from Moses’ face that hurt the eyes of the beholders. I was taught this version myself.
In more recent times, biblical scholar, William Popp, has assembled an array of evidence that suggests that the writer of P was telling his audience that Moses was disfigured in the sense that he is so horrible to look upon that the people cannot bear to see him. The text does tell us that the “glory of Yahweh” is like a “consuming fire” and this suggests that the flesh of Moses’ face has been eaten away making him a specter out of your worst nightmare. If this was an understood colloquialism of the time, then it is a masterly touch of manipulation by the author of P. He hasn’t denigrated Moses, but he has created an image of horror that no one will want to contemplate!
However, I believe that there is a different reason for this allusion. Going back to our Sun-god allusion, we find that one of the early efforts to demonize the goddess was the symbolism of the Old Babylonian god Huwawa (Humbaba). Huwawa appears in the Gilgamesh stories as Enlil’s guardian of the Cedar Forest, and we have some idea that cedar wood was very important to the god of Moses as presented in the P text. We also know the earlier importance of the fir tree to the birth goddess, so we find this Huwawa assimilating the goddess' prerogatives as well. We also note that most interesting name: Huwawa. Sounds close to Yahweh to me!
The use of cedar in the sacrifices, and the demand to build the temple of cedar wood are indeed, most curious connections to this god Huwawa. In 2 Samuel, chapter 7:7, Yahweh is reported as saying to David via his prophet, Nathan,
In all places where I have moved with all the Israelites, did I speak a word to any from the tribes of Israel whom I commanded to be shepherd of My people Israel, asking, Why do you not build Me a house of cedar?”
And then, in verse 13 Yahweh tells David that his son shall be the one to build this house. “He shall build a house for My name and I will establish the throne of his kingdom for ever.” In 1 Kings, 5:6, Solomon is recorded as requesting cedars from Lebanon to build the Temple of Solomon. Curiously, in the Bible story, Solomon raised a levy of forced labor for the cutting of the trees and building of the temple, quite similar to the stories of bondage in Egypt. The foundations of the temple were “great costly stones” which, of course, have never been found in Jerusalem.
Was the relationship of the terrible face of Moses, in comparison to the terrible visage of Huwawa, the guardian of the cedar forest, understood by the people? Huwawa was described
as a giant protected by seven layers of terrifying radiance. He was killed by Gilgamesh and Enkidu in a story that is quite similar to the slaying of Goliath by David and Medusa by Perseus. In those stories, the Osirian hero prevails over the Setian serpent.
Melam and ni are two Sumerian words which are often linked. Strictly speaking ni seems to denote the effect on human beings of the divine power melam. The Babylonians used various words to capture the idea of ni, including puluhtu, “fear.” The exact connotation of melam is difficult to grasp. It is a brilliant, visible glamour which is exuded by gods, heroes, sometimes by kings, and also by temples of great holiness. While it is in some ways a phenomenon of light, melam is at the same time terrifying, awe-inspiring. Ni can be experienced as a physical creeping of the flesh. Gods are sometimes said to “wear” their melam like a garment or a crown, and like a garment or a crown, melam can be “taken off.” While it is always a mark of the supernatural, melam carries no connotation of moral value since demons and terrifying giants can “wear” it too.[2]
So, it seems that this is very likely the point that the writer of P was trying to make about Moses. Moses was being compared to Huwawa/Humbaba, the horrible guardian of the cedar forest, a variation on the sun-god whose face is so brilliant that it must be “veiled;” following which Huwawa/Yahweh demanded that his sacrifices contain cedar, and his house be built of cedar![...]