וַיִּרָ֥א דָוִ֛ד אֶת־יְהוָ֖ה בַּיּ֣וֹם הַה֑וּא וַיֹּ֕אמֶר אֵ֛יךְ יָב֥וֹא אֵלַ֖י אֲר֥וֹן יְהוָֽה׃
Pada hari itu Daud menjadi takut kepada Yang Mahakekal, dan ia berkata, “Bagaimana mungkin tabut Yang Mahakekal datang kepadaku?”
Ibn Ezra
הוי. Some consider the ה as a substitute for א, and explain אוי ═ הוי, ‘woe;’ comp. אדורם and הדורם, N. pr. (2 Chr. 10:18; 1 Kings 12:18); איך and היך, how (1 Chr. 13:12 ; 2 Sam. 6:9); but I think that it is a sign of the vocative case (derived from the verb היה ‘to be’), and that the passage must be rendered, O sinful people, etc. ; comp. הוי הוי ונסו, Ho, ho, flee (Zach. 2:10), הוי ציון המלטי O Zion, deliver thyself (Ibid. 11).13In the two passages quoted by the author, הוי cannot be translated by ‘ woe,’ because it is followed by good tidings.—Ibn Ezra does not mean to say that הוי is never used instead of אוי (woe); for in this same chapter (ver. 24) he admits the identity of these two words.—The connection between היה ‘ to be ’ and הוי ‘ Oh ’ is not clear. Comp. Zahoth, On the Aleph. The second person is, therefore, used in the next verse, Why should ye be stricken any more.
Ibn Ezra
[B’nei] Yisrael saw. When the people saw the tremendous blow that befell the Egyptians they feared Hashem.