Kejadian 41:18

41:18 Then seven fat and fine-looking cows were coming up out of the Nile, and they grazed in the reeds. ¹ 

Keluaran 2:3

2:3 But when she was no longer able to hide him, she took a papyrus basket ²  for him and sealed it with bitumen and pitch. She put the child in it and set it among the reeds along the edge of the Nile. ³ 

Ayub 40:16

40:16 Look ⁴  at its strength in its loins,

and its power in the muscles of its belly.

Yesaya 19:6

19:6 The canals ⁵  will stink; ⁶ 

the streams of Egypt will trickle and then dry up;

the bulrushes and reeds will decay,

[41:18]  ¹ tn Heb “and look, from the Nile seven cows were coming up, fat of flesh and attractive of appearance, and they grazed in the reeds.”

[2:3]  ² sn See on the meaning of this basket C. Cohen, “Hebrew tbh: Proposed Etymologies,” JANESCU 9 (1972): 36-51. This term is used elsewhere only to refer to the ark of Noah. It may be connected to the Egyptian word for “chest.”

[2:3]  ³ sn The circumstances of the saving of the child Moses have prompted several attempts by scholars to compare the material to the Sargon myth. See R. F. Johnson, IDB 3:440-50; for the text see L. W. King, Chronicles concerning Early Babylonian Kings, 2:87-90. Those who see the narrative using the Sargon story’s pattern would be saying that the account presents Moses in imagery common to the ancient world’s expectations of extraordinary achievement and deliverance. In the Sargon story the infant’s mother set him adrift in a basket in a river; he was loved by the gods and destined for greatness. Saying Israel used this to invent the account in Exodus would undermine its reliability. But there are other difficulties with the Sargon comparison, not the least of which is the fact that the meaning and function of the Sargon story are unclear. Second, there is no outside threat to the child Sargon. The account simply shows how a child was exposed, rescued, nurtured, and became king (see B. S. Childs, Exodus [OTL], 8-12). Third, other details do not fit: Moses’ father is known, Sargon’s is not; Moses is never abandoned, since he is never out of the care of his parents, and the finder is a princess and not a goddess. Moreover, without knowing the precise function and meaning of the Sargon story, it is almost impossible to explain its use as a pattern for the biblical account. By itself, the idea of a mother putting a child by the river if she wants him to be found would have been fairly sensible, for that is where the women of the town would be washing their clothes or bathing. If someone wanted to be sure the infant was discovered by a sympathetic woman, there would be no better setting (see R. A. Cole, Exodus [TOTC], 57). While there need not be a special genre of storytelling here, it is possible that Exodus 2 might have drawn on some of the motifs and forms of the other account to describe the actual event in the sparing of Moses – if they knew of it. If so it would show that Moses was cast in the form of the greats of the past.

[40:16]  ⁴ tn In both of these verses הִנֶּה (hinneh, “behold”) has the deictic force (the word is from Greek δείκνυμι, deiknumi, “to show”). It calls attention to something by pointing it out. The expression goes with the sudden look, the raised eye, the pointing hand – “O look!”

[19:6]  ⁵ tn Heb “rivers” (so KJV, ASV); NAB, CEV “streams”; TEV “channels.”

[19:6]  ⁶ tn The verb form appears as a Hiphil in the Qumran scroll 1QIsa^a; the form in MT may be a so-called “mixed form,” reflecting the Hebrew Hiphil stem and the functionally corresponding Aramaic Aphel stem. See HALOT 276 s.v. I זנח.