וְֽלֹא־אָמַ֗ר אַ֭יֵּה אֱל֣וֹהַּ עֹשָׂ֑י נֹתֵ֖ן זְמִר֣וֹת בַּלָּֽיְלָה׃
Namun ia tidak berkata, “Di manakah Allah yang menjadikan aku, yang memberikan nyanyian pujian pada malam hari,
Radak
כי שם נגלו אליו האלוקים, a reference to the angels ascending and descending the ladder whom he had seen in his dream. Alternatively, the meaning of the word ה-אלוקים is a reference to G’d, Himself, not an intermediary. The reason why he used the plural mode נגלו instead of נגלה when the subject is only G’d Himself, is that this is a form of great respect and honour for the subject [known as pluralis majestatis when a king refers to himself in the plural. Ed.] compare Psalms 149,2 ישמח ישראל בעושיו, “Let Israel rejoice in its Maker.” A similar construction is found in Job 35,10 איה אלו-ה עושי?, “Where is the Lord, My Maker?” There are more such examples in Scripture.
Radak
אלוקים, this word here is sacred. The reason why the word is used in the plural is because the listeners refer to their gods in the plural, so the Torah uses a syntax familiar to ordinary people. In spite of this the word is treated as a sacred name of G’d, one that must not be erased, such as when Job speaks of אלו-ה עושי, literally: the “G’d Who have made me.” (not: has made me). (Job 35,10). We find a similar construction where אלוקים is sacred and at the same time treated as if totally in the plural mode in Psalms 149,2 ישמח ישראל בעושיו instead of בעושו. (as opposed to בראשית ברא אלוקים where the verb is in the singular) A somewhat less perplexing construction is found in Joshua 24,19 אלוקים קדושין הוא. [even though the adjective is in the plural, at least the pronoun הוא is in the singular. Ed.]
Rabbeinu Bahya
ויטוש אלו-ה עשהו וינבל צור ישועתו, “it deserted G’d its Maker, and was contemptuous of the Rock of its salvation.” The verse alludes to the two attributes of G’d which orchestrated the Exodus. The reason Moses did not say א-ל but אלו-ה was to include both the emanation תפארת and כבוד. This is why he added the letters ו and ה. This idea is reflected also in Job 35,10 איה אלוה עושי . The words וצור ישעותו mean that by means of the attribute צור, the deliverance of the Jewish people at the Sea of Reeds was orchestrated.