The Targum Pseudo-Jonathan on Exodus 14:10 splits the scene at the Sea of Reeds into two simultaneous acts of worship. Behind Israel, Pharaoh has arrived at the camp and sees the idol SAFE2 still preserved, intact among the ruins of his other gods. He pauses—mid-pursuit, mid-hunt—to offer oblations before it. The Egyptian king, closing in for the kill, stops to pray.
In front of Israel, the sea. Behind Israel, an army. And above the army, an Egyptian sacrifice rising to an Egyptian god. The Targum wants the reader to see both columns of smoke: the one going up from Zephon's altar and the one that will soon rise from the Shekinah's pillar of fire.
"And the children of Israel lifted up their eyes, and, behold, the Mizraee were pursuing them; and they were sorely afraid, and the children of Israel prayed before the Lord." Two prayers at the same moment, each to a different name. Pharaoh prays to a stone. Israel prays to the God who will split the sea.
The Targum's theological claim is almost confrontational. Prayer is not a neutral human activity. It points somewhere. Two peoples at the same beach, at the same moment, praying in different directions—and within hours, the sea will reveal which direction was real.
Takeaway: the Targum teaches that prayer is directional, and that history settles the question of which direction was true.