Given this, we might go on to point out that if Sinai is a Tabernacle, Moses is depicted as a quasi-high priestly figure--Moses alone ascends to the top, i.e., the holy of holies.
In fact, Exodus seems to suggest Moses' sacerdotal identity in other ways. Notably, Moses is portrayed as performing priestly actions, such as:
1. interceding for Israel before the Lord (cf. Exod 19:9; 34:27)2. making atonement for Israel (cf. e.g., Exod 32:11–14; Jer 15:1; 4Q504 [4QWords of the Luminariesa])3. carrying out cultic actions (cf. Exod 24:3–8)4. officiating the ordination ritual of the Levites (cf. Lev 8)serving in the tabernacle (cf. Exod 33:7–11).
Of course, Moses’ Levitical lineage further links him with the priesthood (cf. Exod 2:1).
It is probably not surprising then that in a lengthy section Philo explicitly identifies Moses as a priestly figure (cf. Mos. 2:66–186). He begins:
We have already, then, gone through two parts of the life of Moses, discussing his character in his capacity of a king and of a lawgiver. We must now consider him in a third light, as fulfilling the office of the priesthood.