" But our verse cannot be explained
like those in which the future is employed, although the
action takes place immediately, as in Job i. 5 ("Thus did
Job"); Num. ix. 23 ("The Israelites rested in their tents at
the commandment of the Lord") and 20 ("when the cloud was a
few days"), because here the action is continued and is
expressed as well by the future as by the past. But our song
having been sung only at a certain moment, the explanation
does not apply.
Ki gaoh gaah (Kaf Yod, Gimel Alef with holam He, Gimel with
qamats, Alef with qamats He)]. As the Targum[68] translates.
Another explanation: "He is most exalted," above all
praise, and however numerous our eulogies, I could add to
them; such is not the human king whom one praises without
reason.
The horse and his rider] - The one attached to
the other; the waters carried them off and they descended
together into the sea.
Ramah (Resh Mem He) (hath He
thrown)] like
hishlich (He Shin Lamed Yod Final_Kaf);
the same as in Dan. iii. 21. The Haggadic Midrash[69] gives
this explanation: one verse employs the verb
(Yod Resh
He) the other the verb
Ramah (Resh Mem He) which
teaches us that the Egyptians mounted into the air in order
then to descend into the ocean. The same as in Job xxxviii.
6, "who laid (
yarah (Yod Resh He) ) the corner stone
thereof" from top to bottom?
2.
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