Tafsiran yang Mengutip untuk Ayub 37:21

שאת או ספחת, “different degrees of whiteness of the skin.” Ibn Ezra understands the word שאת as a derivative of שרפה, as in והמשאות החלה לעלות עמוד עשן, “and when the column of smoke began to rise” (Judges 20,40) Similarly, we have in Samuel II 5,21 וישאם דוד, “and David burned them (the idols).” Nachmanides explains that it is possible that this skin disease is called such on account of what it has in common with fire, which rises into the atmosphere. The skin inflammation described breaks through the regular skin, outwards, i.e. upwards. The word ספחת is understood as related to ספחני נא, (Samuel I 2,36) where it means “gather me in,” in our context in the sense of the disease being concentrated in one narrowly defined part of the skin. The word בהרת is related to בהיר, very bright, blindingly white, (Job 37,21) where it describes the sun though bright, or because too bright) as invisible to man. The נגע, skin affliction, is assumed to originate in the greenish coloured gall. שאת is the name of the affliction, after it has already traversed the body and come to the surface of the skin. The Torah is perceived as desiring the purity of the Israelites in every respect, both in body and in spirit, and by externalizing sickness of the body’s interior it alerts the victim that something is wrong that needs to be repaired, needs to be attended to, seeing that any disease is not a natural state and a perfectly pure person is not afflicted with any disease. Even the symptoms described in our verse here are not yet a definitive disease, they are signs that a disease is on the way to develop more fully. To indicate this, the Torah at the outset speaks of נגע צרעת, meaning that this נגע is liable to develop into a fully blown צרעת unless addressed properly. Verse 11 describes the fully developed נגע simply as צרעת, the affliction having developed beyond the need for, or beyond the ability of a trial ostracism reversing the symptoms. Whenever a stage is reached which will ultimately result in צרעת, the priest has to declare the afflicted party as ritually impure with all that this implies as described in the verse following.

SE’EITH O SAPACHATH O BAHERETH’ (A RISING, OR A SCAB, OR A BRIGHT SPOT). “These are the names of the plagues, each one whiter than the other.” This is Rashi’s language. Rabbi Abraham ibn Ezra wrote that “se’eith is a term for ‘burning,’ the word being associated with the expressions: ‘v’hamaseith’ (and the beacon) began to arise up;⁵²Judges 20:40. ‘va’yisa’eim’ (and) David (burned them).⁵³II Samuel 5:21. It is possible that it is called se’eith [literally: ‘uprising,’ ‘swelling’], because it is in the nature of fire to rise upwards. Sapachath is of the root: ‘sphacheini’ (attach me), I pray;⁵⁴I Samuel 2:36. ‘v’nispechu’ (and they shall cleave) to the house of Jacob⁵⁵Isaiah 14:1. — signifying a sickness which attaches to one place. Bahereth is of the root, ‘bahir’ (bright) in the skies,⁵⁶Job 37:21. becoming a sort of sign or mark.” [Thus far is Ibn Ezra’s interpretation.] If so, the term se’eith is the name of the plague caused by the bitter green burning fluid [in the body],⁵⁷See in Seder Vayikra Note 264. and bahereth is caused by the white fluid, and sapachath is brought about by a combination of both of these fluids. Now our Rabbis have said:⁵⁸Shebuoth 6 b. “The word se’eith is always an expression of ‘rising,’ and so it is stated in Scripture, And upon all the high mountains, and upon all the hills ‘hanisa’oth’ (that are lifted up),⁵⁹Isaiah 2:14. and sapachath always means ‘attachment,’⁶⁰This means as follows: The two principal colors of leprosy-sign are bahereth and se’eith. To each of these two colors Scripture has added a sapachath — a second shade of it. Thus the number of colors is four. See further, Notes 105 and 107, for the precise nature of these colors and their gradations. and so it is stated in Scripture, ‘sphacheini’ (attach me), I pray.”⁵⁴I Samuel 2:36.

בהרת means SPOTS, taie in O. F. — Similar is (Job 37:21) “It is a spot (בהיר) in the skies”.