הֵ֣ן בקדשו [בִּ֭קְדֹשָׁיו] לֹ֣א יַאֲמִ֑ין וְ֝שָׁמַ֗יִם לֹא־זַכּ֥וּ בְעֵינָֽיו׃
Sesungguhnya, kepada orang-orang kudus-Nya pun Ia tidak menaruh kepercayaan, dan langit pun tidak bersih di mata-Nya.
Or HaChaim
We have learned in Tanchuma Toldot that G'd does not associate His name with a person who is still alive because it would be unseemly if such a person were later to become a heretic We know this from Job 15,15 where G'd is described as not even placing His faith in the angels. This was the only reason G'd did not describe Himself as the G'd of Abraham while the latter was still alive. If G'd had not added the word לאמור in our verse it would have appeared as if He associated His name with all of the Jewish people the moment He said: "I am the Lord your G'd, etc." The reason G'd made the Israelites hear His amplified voice was in order to discipline them and to remove the residual pollutants they still suffered from as a result of Adam's sin. Once they were free of this זוהמא, this pollutant, the Israelites became fit to hear G'd's voice and G'd could justify associating His name with the people of Israel.
Ramban
I AM THE G-D OF THY FATHER. In accordance with the plain meaning of Scripture, this is equivalent to saying, “the G-d of thy fathers.” However, He mentions the singular instead of the plural, for the intent is “the G-d of each one of your ancestors,” since people refer to all ancestors as fathers. Similarly: the G-d of thy father David;154II Kings 20:5. These words were spoken by the prophet Isaiah to King Hezekiah. Now since David was not Hezekiah’s father, it proves that people call an ancestor “father.” this is my G-d, and I will glorify Him; my father’s G-d, and I will exalt Him,155Further, 15:2. meaning “the G-d of my fathers.”
Rabbi Abraham ibn Ezra said [that the word “father” in the phrase], the G-d of my father, refers to Abraham since he was the first who began to call upon the name of the Eternal.156Genesis 12:8. See Ramban there, Vol. I, p. 172. After that, He mentioned Abraham by name and then joined the rest of the patriarchs to him.157The verse before us reads: I am the G-d of thy father, the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob. In the opinion of our Rabbis,158Shemoth Rabbah 3:1. [“father” in the phrase] The G-d of thy father, means Amram. This is just as if He had said, “I am thy G-d,” [i.e., Moses’ G-d], but He desired to associate His Name with that of a righteous man who had already died - [namely, Amram] - rather than with that of one yet alive, [i.e., Moses].159The reason for it is stated by Rashi in Genesis 28:13: “Because it is said, Behold He putteth no trust even in His holy ones” (Job 15:15). As long as a person lives, the evil inclination in him is still present. After that, [He mentioned] the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob, meaning that He is the G-d of all Israel.
The reason for His mentioning “the G-d of” with each one [of the patriarchs] instead of saying “the G-d of Abraham, Isaac, and Jacob” is that He referred to His Name and His memorial,160See further, Verse 15. [thus alluding to the special attributes by which He was associated with each of the patriarchs],161“It is with reference to them [the separate attributes associated with the patriarchs] that Moses mentioned, the great G-d, the mighty, and the feared (Deuteronomy 10:17). ‘The great’ alludes to Abraham, as it is said, and of great kindness (Psalms 145:8); ‘the mighty’ to the Fear of Isaac (Genesis 31:42); and ‘the feared’ to Jacob, as it is said, For with Thee there is forgiveness, that Thou mayest be feared” (Psalms 130:4). (Ricanti in his work here on the Torah). blessed and magnified be He. I will explain yet more on this point in the chapter.162Further in Verse 15.
Rabbi Abraham ibn Ezra said [that the word “father” in the phrase], the G-d of my father, refers to Abraham since he was the first who began to call upon the name of the Eternal.156Genesis 12:8. See Ramban there, Vol. I, p. 172. After that, He mentioned Abraham by name and then joined the rest of the patriarchs to him.157The verse before us reads: I am the G-d of thy father, the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob. In the opinion of our Rabbis,158Shemoth Rabbah 3:1. [“father” in the phrase] The G-d of thy father, means Amram. This is just as if He had said, “I am thy G-d,” [i.e., Moses’ G-d], but He desired to associate His Name with that of a righteous man who had already died - [namely, Amram] - rather than with that of one yet alive, [i.e., Moses].159The reason for it is stated by Rashi in Genesis 28:13: “Because it is said, Behold He putteth no trust even in His holy ones” (Job 15:15). As long as a person lives, the evil inclination in him is still present. After that, [He mentioned] the G-d of Abraham, the G-d of Isaac, and the G-d of Jacob, meaning that He is the G-d of all Israel.
The reason for His mentioning “the G-d of” with each one [of the patriarchs] instead of saying “the G-d of Abraham, Isaac, and Jacob” is that He referred to His Name and His memorial,160See further, Verse 15. [thus alluding to the special attributes by which He was associated with each of the patriarchs],161“It is with reference to them [the separate attributes associated with the patriarchs] that Moses mentioned, the great G-d, the mighty, and the feared (Deuteronomy 10:17). ‘The great’ alludes to Abraham, as it is said, and of great kindness (Psalms 145:8); ‘the mighty’ to the Fear of Isaac (Genesis 31:42); and ‘the feared’ to Jacob, as it is said, For with Thee there is forgiveness, that Thou mayest be feared” (Psalms 130:4). (Ricanti in his work here on the Torah). blessed and magnified be He. I will explain yet more on this point in the chapter.162Further in Verse 15.
Or HaChaim
Moreover, a person does not experience a feeling of joy until he has completed the "hearkening," i.e. performance of the commandment in question. He cannot be certain that he has done everything correctly. This is similar to what we have been told in Job 15,14-15: "How can a human being feel righteous if G'd does not even believe that His angels are righteous?"
Rabbeinu Bahya
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ואלהי יצחק AND THE GOD OF ISAAC — Although we do not find in the Scriptures that God associates his Name with that of the righteous whilst they are yet alive by writing, “The God of so-and-so”, — because it is said (Job 15:15) “Behold He putteth no trust even in His holy ones” — here, however, He associated his Name with that of Isaac because his eyes had become dim and he was confined to the house, so that he might be regarded as dead and as though the evil inclination had already passed away from him and he was unlikely to sin any more (Midrash Tanchuma, Toldot 7).