Tafsiran yang Mengutip untuk Ayub 39:18

one generation shall praise your works to another -- from this verse alone, we can only deduce that the wise must make known to the ignorant. But how do we know that even if all of us were wise men, we must still thank G-d? For this he brought the second verse, "all Your works shall give thanks to You (yoducha)". The word "yoducha" (give thanks to You) is a combination of two words, "yodu" and "lecha". For the matter of thanks, is for the beneficiary to tell his benefactor that he recognizes his good, as written "give thanks to the L-ord for He is good" (Ps.107:1). Afterwards, he explained the matter of thanks, in saying "they shall speak of the glory of Your kingdom", namely that the honor of Your sovereignty is different from that of flesh and blood, because a flesh and blood king has pleasure and benefit from his people, unlike G-d who needs nothing as mentioned earlier. Hence, we do not yet know if He wants that we examine His beneficence and thank Him for them. Therefore, he brought this verse "to make known to the sons of man", i.e. G-d's intent in creation was to make known to the sons of man, etc. And like the verse (Prov. 16:4) "the L-ord made everything for His praise" .

The concept of G’d “riding” the heavens requires some analysis. According to the plain meaning of the text the verb “riding” depicts simply someone who is in control, much as the mounted police are in control of the mob on foot. It is similar to 32,13: “He makes it (Israel) ride on the heights of the Land,” where “riding” also was a simile for being in a dominant position. Just as the horse performs at the command of its rider, Moses describes the function of the heaven as being to perform at the will of G’d Who rides it. We find this described in Job 39,18: תשחק לסוס ולרכבו, “making fun of both horse and its rider.” (G’d describing that were it not for being deprived of its natural instincts, the ostrich would fly and not leave its eggs exposed to all kinds of danger.) The orbits of the celestial bodies must not be ascribed to their own ability and power, but only to the power of G’d Who is the source of their motion.
In this verse the word שמים refers to the heavenly regions known as ערבות. Our sages in Chagigah 12 deduce this from the verb רוכב used by Moses here in describing G’d’s movements over the heaven and the same verb used in Psalms 68,5 סולו, לרוכב בערבות, “extol the One Who rides in the ערבות.”