Plagues and Cattle

It has long been recognized that the plagues against Egypt seem to work as a polemic against "all the gods of Egypt." For example, YHWH demonstrates his authority over the river and thus over the river gods and goddesses (Hapi, Isis, Khnum, and others). The darkness for 3 days is a clear challenge to Re and Horus. We could keep going through all the plagues and list different gods that YHWH takes on. However, upon reading through the plagues, it was interesting to me how many times cattle seemed to appear in the story:

Ex. 9:3-6: livestock, including cattle, are killed
Ex. 9:19-25- Both livestock and people are struck by hailstones
Ex. 11:5- God promises to kill the firstborn of every household AND "of their cattle as well."

This attention to the Egyptians' cattle is interesting. Perhaps, given the polemical nature of the plagues, this attention is because of the continuing religious climate Israel faced. Within the context of the Exodus, perhaps the writer is trying to draw a clear distinction between Israel and Egypt. Since many of Egypt's gods deal with cattle or bulls in some form (Apis-bull god, Hathor- goddess with cow head, Mnevis-bull god) it makes sense for YHWH to make sure the point that He is greater is communicated. It is the author's way of saying that clearly YHWH is greater than any of these cattle gods, and that is what separates us from Egypt.

Furthermore, throughout the entire ancient near east, bulls were seen as a symbol of fertility and strength. Hence, even outside Egypt there were many such cattle gods and goddesses. In Canaan, both El and Ba'al were sometimes described as a bull. Likewise, in Babylon, the bull was a symbol for their god of fertility and of storms. Thus, this would remain a challenge to YHWH even after the people left Egypt. Indeed, it seems that this was one of the continuing struggles for Israel as they keep trying to mix their religion with these cattle, fertility religions. In fact, even before the book of Exodus if over, they have created a golden calf. Likewise, later in their history the creation of calf idols at Dan and Bethel during Jeroboam I's reign only continues the problem (1 Kgs. 12). Thus, perhaps the continuing judgment against the cattle in the first half is no accident, but is the author's desperate attempt to point out that YHWH, not these other gods of fertility and strength, is the one to be served.