מִֽי־תִכֵּ֥ן אֶת־ר֖וּחַ יְהוָ֑ה וְאִ֥ישׁ עֲצָת֖וֹ יוֹדִיעֶֽנּוּ׃
Siapakah yang telah mengatur roh Yang Mahakekal, dan siapakah penasihat-Nya yang memberi tahu Dia?
Rashi
For the burden shall be to the man of His word Although you pervert the massa into a pejorative, the prophecy (משא) of the word of the Lord shall be to the man of His word, and to the man of His counsel He reveals it, but you pervert it to an expression of a burden. This interpretation I did not hear, but it is the main interpretation. But this is how I heard it, namely that the burden shall be a burden of retribution for the one who says it, who asks, “What is the burden?” Another interpretation: משא is an expression of prophecy, and the false prophet would ask the true prophet to tell him the word of the Holy One, blessed be He, in the language in which the expression came to him, and the expression did not explain the speech adequately. Therefore, the false prophet would pervert it to another meaning and would speak after the fashion of the true prophet in order that they should believe him. And so did Hananiah son of Azzur do. Therefore, he says, “Do not ask the prophecy of the Lord,” the language of the expression, but “What did He speak?” or “What did He reply?” The explanation of the words you shall ask the true prophet to tell you what the Holy One, blessed be He, says, and to what His words are inclined.
Rav Hirsch
Joseph, der mit höherer Erkenntnis Begabte, ist ein Mann, in welchem Gottes Geist ist (Bereschit. 41, 38). Bezalel ist mit dem Geiste der Weisheit, mit dem Geiste Gottes erfüllt (Schmot 35, 31). Auf Bileam kommt Gottes Geist (Bamidbar 24, 2). Mosche soll den Josua als seinen Nachfolger einsetzen, denn er ist ein Mann, in welchem Geist ist (das. 27, 18), er ist voll vom Geiste der Weisheit (Dewarim 34, 9). Geist kommt auf die erwählten Ältesten Israels (Bamidbar 11, 16 f.) und: "Wer gäbe", wünscht Mosche, "das ganze Volk Gottes würde Propheten, daß Gott seinen Geist auf sie gäbe!" (das. 11, 29). Gottes Geist sprach durch David und sein Wort war auf seiner Zunge (Sam. II, 23, 2). Gottes Geist ruht auf Israel und Gottes Worte in seinem Munde (Jes. 59, 21), seinen Geist gießt Gott auf unsere Kinder (das. 44, 3) und einst auf alles Fleisch (Joel 3, 1). Wer ermisst den Geist Gottes! (Jes. 40, 13.) Zum Toren wird der Prophet, wahnsinnig der Mann des Geistes (Hoseas 9, 7), — in allen diesen und in vielen anderen Stellen, sowie (Ps. 77, 7) mein Geist fing an zu grübeln, es ist der Geist im Menschen und der Gottesodem, der die Erfahrungen der Jahre versteht (Job 32, 8), der Geist, der dem Job aus seiner Einsicht antwortet (Job 20. 3) u.a.m, in allen diesen Stellen ist Geist das Erkennende und Erkenntnis Gewährende.
Ramban
‘LIKMATZIM’ (HANDFULS). They stored up the grain handful upon handful, fist by fist. This is the language of Rashi.
Onkelos translated it as, “into store houses,” since excavations made in the earth for storage or other purposes are called ‘kmatzim.’ He is hid now in one of ‘hap’chothim’ (the pits),93II Samuel 17:9. Jonathan translated, “in one of the kumtza.” Similarly, he always translated the term pachath as kamtza, which is related to the expression, He that diggeth ‘gametz’ (a pit),94Ecclesiastes 10:8. as the letter gimmel serves here as kuph, just as it serves as a kaph in the following verses: Never lacking in ‘hamazeg’ (mingled wine),95Song of Songs 7:3. the word hamazeg being derived from the term, ‘Mas’cha’ (She hath mingled) her wine;96Proverbs 9:2. ‘v’chano’ which Thy right hand hath planted,97Psalms 80:16. Translated: ‘And of the stock’ which Thy right hand hath planted. But Ramban explains it as: “And of the garden, etc.” which is like ganoh (garden); ‘vayisachru’ the fountains of the murmuring deep,98Above, 8:2. which is like vayisagru (and they were closed); To their native land (‘m’churatham’);99Ezekiel 29:14 (m’churatham); 16:3 (m’chorotayich). Thy origin (‘m’chorothayich’) and thy birth;99Ezekiel 29:14 (m’churatham); 16:3 (m’chorotayich). And I will give over (‘v’sikarti’) Egypt.100Isaiah 19:4. In all of these cases the kaph and the gimmel are alike. The kuph and the kaph are often alike, as in kova and chova, (both meaning “hat”);101I Samuel 17:38 (kova); 17:5 (chova). ‘tikein’ (he set in order) many proverbs,102Ecclesiastes 12:9. the word tikein being like the term sichein in the verse, Who has directed (‘sichein’) the spirit of the Eternal?103Isaiah 40:13. Our Rabbis have said in connection with the term jewelry: tachshitim and takshit. Similarly, it is said, ‘Vayatziku’ (And they set down) the ark of G-d — but Abiathar went up — until all the people hath passed out of the city,104II Samuel 15:24. and the Targum translates: “And they put down the ark,” thus making vayatziku as vayatzig, just as it is said concerning it, And they brought in the ark of the Eternal, ‘vayatzigu’ (and set it) in its place,105Ibid., 6:17. the word being derived from the expressions, ‘atziga’ (let me place) with thee,106Above 33:15. and ‘v’hitzagtiv’ (And I will set him) before thee.107Further, 43:9.
Onkelos translated it as, “into store houses,” since excavations made in the earth for storage or other purposes are called ‘kmatzim.’ He is hid now in one of ‘hap’chothim’ (the pits),93II Samuel 17:9. Jonathan translated, “in one of the kumtza.” Similarly, he always translated the term pachath as kamtza, which is related to the expression, He that diggeth ‘gametz’ (a pit),94Ecclesiastes 10:8. as the letter gimmel serves here as kuph, just as it serves as a kaph in the following verses: Never lacking in ‘hamazeg’ (mingled wine),95Song of Songs 7:3. the word hamazeg being derived from the term, ‘Mas’cha’ (She hath mingled) her wine;96Proverbs 9:2. ‘v’chano’ which Thy right hand hath planted,97Psalms 80:16. Translated: ‘And of the stock’ which Thy right hand hath planted. But Ramban explains it as: “And of the garden, etc.” which is like ganoh (garden); ‘vayisachru’ the fountains of the murmuring deep,98Above, 8:2. which is like vayisagru (and they were closed); To their native land (‘m’churatham’);99Ezekiel 29:14 (m’churatham); 16:3 (m’chorotayich). Thy origin (‘m’chorothayich’) and thy birth;99Ezekiel 29:14 (m’churatham); 16:3 (m’chorotayich). And I will give over (‘v’sikarti’) Egypt.100Isaiah 19:4. In all of these cases the kaph and the gimmel are alike. The kuph and the kaph are often alike, as in kova and chova, (both meaning “hat”);101I Samuel 17:38 (kova); 17:5 (chova). ‘tikein’ (he set in order) many proverbs,102Ecclesiastes 12:9. the word tikein being like the term sichein in the verse, Who has directed (‘sichein’) the spirit of the Eternal?103Isaiah 40:13. Our Rabbis have said in connection with the term jewelry: tachshitim and takshit. Similarly, it is said, ‘Vayatziku’ (And they set down) the ark of G-d — but Abiathar went up — until all the people hath passed out of the city,104II Samuel 15:24. and the Targum translates: “And they put down the ark,” thus making vayatziku as vayatzig, just as it is said concerning it, And they brought in the ark of the Eternal, ‘vayatzigu’ (and set it) in its place,105Ibid., 6:17. the word being derived from the expressions, ‘atziga’ (let me place) with thee,106Above 33:15. and ‘v’hitzagtiv’ (And I will set him) before thee.107Further, 43:9.