Tafsiran yang Mengutip untuk Ayub 12:23

I will sing to the Lord, for He is highly exalted. He exalts Himself over the proud but not over the humble, for the Lord dwells with the contrite and shows His humility to them. This is immediately followed by Horse and rider He has thrown into the sea, because the rider exalts himself over the horse, therefore He cast both of them into the sea. To explain the grammatical form of ga’oh ga’ah [has become exalted/proud, exalted/proud], I suggest it contains a hint to what is explained in He makes nations great, and destroys them (Job 12:23). As it is written When the wicked spring up like grass, and when all the workers of iniquity flourish, it is that they shall be destroyed forever (Psalms 92:8). For one who is already proud, the Holy One, blessed be He, adds to his pride and gives him additional elevation in order to magnify his fall from a high roof to a deep pit, as will be explained shortly in the verse The enemy said, “I will pursue” (see there). This is the meaning of I will sing to the Lord, for He has become exalted/proud, exalted/proud — meaning that person who is proud, the Holy One, blessed be He, likewise exalts, adding to his pride and setting him upon the heights of the earth, but ultimately Horse and rider He has thrown into the sea — meaning to magnify the fall of the rider, for he falls from a high place and his fall is greater than the fall of the one being ridden.

Who flattens peoples beneath me Who flattens and spreads out my people to rest in its place, as (Job 12:23): He spreads out (שוטח) the nations.” He makes them great. רוֹדֵד is the Aramaic translation of רוֹקַע, as the Targum renders (Exod. 39:3): וַיְרַקְעוּ, and they spread out; וְרַדִּידוּ. Others interpret הרודד, Who weakens peoples under me. But in an accurate revised version, [the reading is]: עמי, upon which the Masorah states: In three cases, the meaning is עמים, peoples, but the reading is עמי, and on תחתי, it says: the reading is תחתיו, under Him.

וישובו ויחנו פי החירות, “they turned around and encamped at Pi Hachirot. G’d ordered the Israelites to turn around facing Egypt at Pithom renamed Pi Hachirot, seeing that this was the place where they had become free (from slave labour) according to Rashi. The Torah added the words “in front of Baal Tzefon,” as a further means of identification because that idol had survived destruction. All of these details were important to help Pharaoh persuade himself that the Israelites were worth pursuing. When the Torah reports that G’d said to Moses: “I will strengthen the heart of Pharaoh so that he will pursue them” (verse 4), He referred to three causes which would determine Pharaoh’s course of action. 1) Their non-stop day and night travel which would persuade Pharaoh that they were in fact escaping, not following his instructions. 2) Their turnabout convinced Pharaoh that the people were completely lost in the desert. 3) that they should make camp near Baal Tzefon which would give Pharaoh the impression that this deity had impeded the Israelites’ ability to journey forward. The term ”בעל something or other,“ is usually associated with a deity such as בעל זבוב, אלוהי עקרן, בעל פעור, and others. G’d allowed this deity to survive in order to mislead Pharaoh. This is an illustration of Job 12,23: “He causes nations to deceive themselves resulting in their destruction.” The additional words (verse 3) נכחו תחנו על הים, ”opposite it you are to make camp,” was to give Pharaoh the impression that this deity had used the desert to encircle the Israelites, to make them prisoner. This verse contains an allusion to what the Israelites would observe later at the sea.

לפני בעל צפון BEFORE BAAL-ZEPHON — It (the idol of this name) alone had been left by God of all the gods of Egypt and, this, too, in order to mislead them — that they should say that their god was a difficult one to overcome. It was with reference to this that Job expressly said, (Job 12:23) “He causes the nations to err (מַשְׂגִיא, is taken in the sense of מַשְׁגִיא from root שגה to err) and then destroyeth them” (Mekhilta; cf. Rashi on this passage).