וַיָּ֗שָׁב וַיִּשְׁלַ֛ח שַׂר־חֲמִשִּׁ֥ים שְׁלִשִׁ֖ים וַחֲמִשָּׁ֑יו וַיַּ֡עַל וַיָּבֹא֩ שַׂר־הַחֲמִשִּׁ֨ים הַשְּׁלִישִׁ֜י וַיִּכְרַ֥ע עַל־בִּרְכָּ֣יו ׀ לְנֶ֣גֶד אֵלִיָּ֗הוּ וַיִּתְחַנֵּ֤ן אֵלָיו֙ וַיְדַבֵּ֣ר אֵלָ֔יו אִ֚ישׁ הָֽאֱלֹהִ֔ים תִּֽיקַר־נָ֣א נַפְשִׁ֗י וְנֶ֨פֶשׁ עֲבָדֶ֥יךָֽ אֵ֛לֶּה חֲמִשִּׁ֖ים בְּעֵינֶֽיךָ׃
Ainda tornou o rei a enviar terceira vez um chefe de cinqüenta com os seus cinqüenta. E o terceiro chefe de cinqüenta, subindo, veio e pôs-se de joelhos diante de Elias e suplicou-lhe, dizendo: ç homem de Deus, peço-te que seja preciosa aos teus olhos a minha vida, e a vida destes cinqüenta teus servos.
Malbim
Accordingly, Bildad recommends to Job that he should hold fast, (Daniel 11:1) place his trust in God (Psalms 21:8) and plead with Him (2 Kings 1:13). For then in place of his suffering his portion will rejoice (Isaiah 61:7) and in the end he will flourish tremendously (Job 8:7). (Ch.8:17, 8:21-22).3Malbim's introduction to Bildad's speech is more reminiscent of the ideas of some of the later Stoics, e.g. Seneca On Providence, than of the Talmudic tradition or Kabbalah with whom Malbim identifies Bildad.
Rabbeinu Bahya
והנה הנגע עמד בעיניו, “and here the skin-disorder remained in its (previous) color and condition.” The word בעיניו means “in its appearance.” The word עין is used in a similar meaning when the Torah describes the appearance of the manna in Numbers 11,7 where the wording is ועינו כעין הבדולח, “and its appearance was like the appearance of crystal.” It was similar in appearance to what is described in Ezekiel 1,22 as the קרח הנורא, the “awesome ice.”
On the other hand, Torat Kohanim based on Sifra Tazria 13,37 derives from the wording of the text that if the Torah had not written these words I would have thought that only the officiating priest at the first inspection but not that priest’s son or student would be entitled to undertake this inspection. Hence the Torah wrote בעיניו that if initially several priests had inspected the symptoms and most feel that there had been no change their opinion is accepted, (based on verse 37 in this chapter where the word בעיניו occurs again and cannot have the same meaning as in verse 5, hence it must mean “in his eyes.”) Accordingly, the correct translation of our verse here would be: “if in the eyes of the priest already mentioned there had not been any change in the skin disorder he had inspected previously, etc., then this priest shall quarantine the afflicted person for a second period of seven days.” The expression בעיני in that context is one frequently used in Mishnaic Hebrew such as in Baba Kama 41 כך אני בעיניך “so I appear in your eyes,” Or Kings II 1,13 תיקר נא נפשי בעיניך, “may my life be precious in your eyes” (the captain of fifty to the prophet Elijah pleading for his life). The principal message of the words is that the priest does not use measuring devices to determine if the skin disorder had spread but he relies on his eyes to estimate the state of affairs.
On the other hand, Torat Kohanim based on Sifra Tazria 13,37 derives from the wording of the text that if the Torah had not written these words I would have thought that only the officiating priest at the first inspection but not that priest’s son or student would be entitled to undertake this inspection. Hence the Torah wrote בעיניו that if initially several priests had inspected the symptoms and most feel that there had been no change their opinion is accepted, (based on verse 37 in this chapter where the word בעיניו occurs again and cannot have the same meaning as in verse 5, hence it must mean “in his eyes.”) Accordingly, the correct translation of our verse here would be: “if in the eyes of the priest already mentioned there had not been any change in the skin disorder he had inspected previously, etc., then this priest shall quarantine the afflicted person for a second period of seven days.” The expression בעיני in that context is one frequently used in Mishnaic Hebrew such as in Baba Kama 41 כך אני בעיניך “so I appear in your eyes,” Or Kings II 1,13 תיקר נא נפשי בעיניך, “may my life be precious in your eyes” (the captain of fifty to the prophet Elijah pleading for his life). The principal message of the words is that the priest does not use measuring devices to determine if the skin disorder had spread but he relies on his eyes to estimate the state of affairs.