וַיָּ֣מָד אֶ֔לֶף נַ֕חַל אֲשֶׁ֥ר לֹֽא־אוּכַ֖ל לַעֲבֹ֑ר כִּֽי־גָא֤וּ הַמַּ֙יִם֙ מֵ֣י שָׂ֔חוּ נַ֖חַל אֲשֶׁ֥ר לֹֽא־יֵעָבֵֽר׃
Lalu ia mengukur seribu hasta lagi; airnya sudah menjadi sungai yang tidak dapat kuseberangi, sebab air itu telah naik tinggi, menjadi air yang harus diseberangi dengan berenang, sungai yang tidak dapat diseberangi dengan berjalan kaki.
Ramban
KI GA’OH GA’AH’ (FOR HE IS HIGHLY EXALTED). “[He is exalted] high above songs, and however much I may praise Him, there still remain additional [splendor and praiseworthiness] in Him to be expressed.” Thus the language of Rashi. [The Rabbi] thus interpreted ga’oh ga’ah as an expression of exaltation and supreme power. Perhaps this is so, such usage [of the word ga’oh] being found in the verses: And here shall thy high (‘big’on’) waves be stayed;109Job 38:11. For the waters were risen (‘ga’u’);110Ezekiel 47:5. And if it exalt itself (‘v’yigeh’), Thou huntest me as a lion111Job 10:16. — all of which are expressions of power and ascendancy.
But the correct interpretation is the opinion of Onkelos, who rendered it literally an expression of pride. The verse is thus stating that He was ennobled above the horse that proudly goes to battle together with its mighty rider, for He threw both of them into the sea. Similarly, the verse, And in the greatness of Thy ‘g’oncha’,112Further, Verse 7. and all other such cases are all expressions of pride, for he who indulges in a feeling of pride elevates himself in importance.
But the correct interpretation is the opinion of Onkelos, who rendered it literally an expression of pride. The verse is thus stating that He was ennobled above the horse that proudly goes to battle together with its mighty rider, for He threw both of them into the sea. Similarly, the verse, And in the greatness of Thy ‘g’oncha’,112Further, Verse 7. and all other such cases are all expressions of pride, for he who indulges in a feeling of pride elevates himself in importance.
Rashi
every night I sully my bed Heb. אשׂחה an expression of (Lam. 3:45): “scum (סחי) and refuse”; (Isa. 5:25), “and their corpses were like spittle (כסוחה).” I sully my bed with tears. Menachem (p. 172), however, associated it with (Isa. 25:11): “as the swimmer (השׂחה) spreads out [his hands] to swim (לשׂחות),” and with (Ezek. 47:5), “water to swim in (שׂחו).”
Rashi
to swim (לִשְׂחוֹת) to float, as: (Ezekiel 47:5) “Water fit to swim in (מֵי שָׂחוּ).”
Rashi
But there ‘But’ refers back to ‘whose pegs shall never be moved,’ and ‘shall not be torn.’ The evil shall not be, only the good. There the Lord shall be mighty for us, and the city shall be a place of rivers and streams, in the manner it is said in Ezekiel (47:4f.): “And He measured a thousand (cubits), and He led me...a stream that I could not cross.” And so did Joel prophesy (4:18) “And a spring shall emanate from the house of the Lord,” that it shall become progressively stronger.