וַֽיהוָ֖ה בְּהֵיכַ֣ל קָדְשׁ֑וֹ הַ֥ס מִפָּנָ֖יו כָּל־הָאָֽרֶץ׃ (פ)
Tetapi Yang Mahakekal ada di dalam bait-Nya yang kudus; berdiam dirilah di hadapan-Nya, hai seluruh bumi!
Rabbeinu Bahya
במה אדע כי אירשנה, “how will I know that I will inherit it?” Avram meant: “by means of which merit will I inherit it?” G’d answered: “by means of the merit of the sacrifices you are about to offer.” This is the meaning of the verse קחה לי “take for Me” (verse 9). When G’d said this He again appeared to Avram as the attribute of א-דני, but in this instance it was followed by the letter ה [the name “Hashem” with the vowels of the name “elohim.”] to show that the attribute of Mercy was also involved to some extent.
This amounts to the name שדי. You know that we must not pronounce the Ineffable Name as it is spelled. Hence the sages in charge of vocalisation adjusted the vowels in a manner that make them suitable for reading. We must use either the form “elohim,” or the form “adonai,” when pronouncing G’d’s name. A scriptural reminder that this is so is found in Chabakuk 2,2 וה' בהיכל קדשו הס מפניו כל הארץ, “and the Lord is in the Sanctuary of His Holiness; silence in His presence everyone on earth!” This verse is a reminder that only inside the Holy of Holies may the Ineffable Name be pronounced as we would read it had we not been cautioned not to read it as it is spelled.
This amounts to the name שדי. You know that we must not pronounce the Ineffable Name as it is spelled. Hence the sages in charge of vocalisation adjusted the vowels in a manner that make them suitable for reading. We must use either the form “elohim,” or the form “adonai,” when pronouncing G’d’s name. A scriptural reminder that this is so is found in Chabakuk 2,2 וה' בהיכל קדשו הס מפניו כל הארץ, “and the Lord is in the Sanctuary of His Holiness; silence in His presence everyone on earth!” This verse is a reminder that only inside the Holy of Holies may the Ineffable Name be pronounced as we would read it had we not been cautioned not to read it as it is spelled.
Rav Hirsch
V. 30. ויהם, Hifil von הסה, lautverwandt mit חשה schweigen. הסה bezeichnet immer ein unterdrücktes Lautwerden. So Habakuk 2, 20; Secharja 2, 17 und sonst. Kaleb versuchte das Volk zum Schweigen gegen Mosche zu bringen. Sofort nach dem Bericht der Botschafter war der Unwille des Volkes gegen Mosche ausgebrochen. Wir begreifen, daß, da es sich hier gleichzeitig um eine Verteidigung Mosche handelte, nicht Josua, sondern Kaleb hervortrat. Bei der engen Beziehung Josuas zu Mosche wären dessen Versicherungen von wenigem Gewichte bei dem Volke gewesen.