¹ tn The question is rhetorical. It was not a small thing to them—it was a big thing.

² sn And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.

² tn The term for “big toe” (בֹּהֶן, bohen) is the same as that for “thumb.” It refers to the larger appendage on either the hand or the foot.

² tn The term for “big toe” (בֹּהֶן, bohen) is the same as that for “thumb.” It refers to the larger appendage on either the hand or the foot.

³ tn The term for “big toe” (בֹּהֶן, bohen) is the same as that for “thumb.” It refers to the larger appendage on either the hand or the foot.

⁴ sn The beam of wood (also twice in v. 42) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

⁴ sn The term beam of wood refers to a very big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).

¹ tn Heb “is a noise.” Based on the context, “just a big” is an addition in the translation to suggest the idea of sarcasm. The reference is probably to Pharaoh's boast in v. 8.

² tn Heb “an owner of appetite.” The idiom בַּעַל נֶפֶשׁ (baʿal nefesh) refers to someone who possesses a large appetite (cf. NAB “a ravenous appetite”). A person with a big appetite is in danger of taking liberties when invited to court.

¹ sn Several commentators point out the irony of the snake slithering away (or hissing away) in retreat. The coiled serpent was a part of the royal insignia, signifying Egypt’s readiness to strike. Pharaoh had boasted of great things (v. 8) but was just a big noise (v. 17); now all he could do was hiss as he beat his retreat (v. 22).

³ sn In this verse Job asks whether or not God is liable to making mistakes or errors of judgment. He wonders if God has no more insight than his friends have. Of course, the questions are rhetorical, for he knows otherwise. But his point is that God seems to be making a big mistake here.

² tn By the time of Mishnaic Hebrew the terms כָּאֵלָה וְכָאַלּוֹן (kaʾelah vekaʾallon) meant “like a terebinth or like an oak.” They may have originally been generic terms for large trees, “like a massive tree or like a big tree.” See HALOT 52, s.v. I אֵלָה and 54, s.v. I אֵלוֹן. These two trees were often part of cultic worship and this significance is prioritized in the translation.

³ sn You have the words of eternal life…you are the Holy One of God! In contrast to the response of some of his disciples, here is the response of the Twelve, whom Jesus then questioned concerning their loyalty to him. This was the big test, and the Twelve, with Peter as spokesman, passed with flying colors. The confession here differs considerably from the synoptic accounts (Matt 16:16, Mark 8:29, and Luke 9:20) and concerns directly the disciples’ personal loyalty to Jesus, in contrast to those other disciples who had deserted him (John 6:66).

¹ tn Heb “the one who gains.” The phrase בּוֹצֵעַ בָּצַע (botseaʿ batsaʿ) is a participle followed by its cognate accusative. This refers to a person who is always making the big deal, getting the larger cut, or in a hurry to get rich. The verb, though, makes it clear that the gaining of a profit is by violence and usually unjust, since the root has the idea of “cut off; break off; gain by violence.” The line is contrasted with hating bribes, and so the gain in this line may be through bribery.

⁴ tn The term הֵיכָל (hekhal) often refers to the temple (so ASV, KJV, ESV, NASB, NIV84), however, this story happens well before Solomon built the temple. The Sumerian word “E.GAL” means “big house” and came into Akkadian as “ekallu” referring to a “palace,” “temple” (the god’s palace), or the main room of a private house (CAD E, 52). The term later came into Hebrew as “palace” or “temple.” Considering it’s origin, it is appropriate for the tabernacle which is pictured as God’s dwelling. “Sanctuary” is preferred over “temple” to avoid confusion with Solomon’s temple.

⁴ sn The bronze stands are the movable bronze stands described in 1 Kgs 7:27-37, which supported the bronze basins described in 1 Kgs 7:38-39. According to 2 Chr 4:6 the latter were used to wash the burnt offerings. The priests would have been especially concerned about the big bronze basin and the movable stands with their basins because they contributed to the priests’ and the offerings’ ritual purification, apart from which they would have had no sanctity. These articles (or furnishings in this case) were broken up, and the bronze was carried away to Babylon along with all the other bronze, silver, and gold furnishings when the temple and the city were destroyed in 587 b.c. (see 2 Kgs 25:13-15; Jer 52:17-19).

³ tn Heb “upon the surface of the waters.” This is traditionally viewed as extolling generosity from which a reward will be reaped. On the other hand, some scholars suggest that the imagery deals with commercial business through maritime trade. M. Jastrow took this verse as advice to take risks in business by trusting one’s goods or ships that will after many days return with a profit (A. Cohen, The Five Megilloth [SoBB], 181). Sea trade was risky in the ancient Near East, but it brought big returns to its investors (e.g., 1 Kgs 9:26-28; 10:22; Ps 107:23); see D. R. Glenn, “Ecclesiastes,” BKCOT, 1002-3. The verse is rendered thus: “Send your grain across the seas, and in time you will get a return” (NEB); or “Trust your goods far and wide at sea, till you get a good return after a while” (Moffatt).

³ tn Heb “acts shamefully and disgracefully.” The verb בָּאַשׁ (baʾash) literally means “to cause a stink; to emit a stinking odor” (e.g., Exod 5:21; Eccl 10:1) and figuratively means “to act shamefully” (BDB 92 s.v.). The verb וְיַחְפִּיר (v^eyakhpir) means “to display shame.” Together, they can be treated as a verbal hendiadys: “to act in disgraceful shame,” or more colorfully “to make a shameful smell,” or as W. McKane has it, “spread the smell of scandal” (Proverbs [OTL], 460). W. G. Plaut says, “Unhappily, the bad odor adheres not only to the liar but also to the one about whom he lies—especially when the lie is a big one” (Proverbs, 152).

³ tn Heb “I sought….” The verb בָּקַשׁ (baqash, “to seek”) denotes the attempt to physically find someone (e.g., 1 Sam 13:14; 16:16; 28:7; 1 Kgs 1:2-3; Isa 40:20; Ezek 22:30; Esth 2:2; Job 10:6; Prov 18:1) (HALOT 152 s.v. בקשׁ). However, it is clear in 3:1 that this “search” took place upon her bed. It does not make sense in the context that the Beloved was looking around in her bed to find her lover—how big could her bed be that she had lost him? Rather, בָּקַשׁ (“to seek”) is used metonymically to reference to her longing for her absent lover, that is, seeking in the sense of anticipation. The perfect tense should be classified as a past constantive action, describing a past action which covered an extended period of time, as indicated by the phrase בַּלֵּילוֹת (ballelot, plural of extension, “all night long”) in 3:1. This continual action is emphasized by the four-fold repetition of בָּקַשׁ (“seek”) in 3:1-2.

² sn In all the details of this chapter the expositor should pay attention to the overall message rather than engage in speculation concerning the symbolism of the details. It is, after all, the divine instruction for the preparation of the dwelling place for Yahweh. The point could be said this way: The dwelling place of Yahweh must be prepared in accordance with, and by the power of, his divine word. If God was to fellowship with his people, then the center of worship had to be made to his specifications, which were in harmony with his nature. Everything was functional for the approach to God through the ritual by divine provisions. But everything also reflected the nature of God, the symmetry, the order, the pure wood, the gold overlay, or (closer to God) the solid gold. And the symbolism of the light, the table, the veil, the cherubim—all of it was revelatory. All of it reflected the reality in heaven. Churches today do not retain the pattern and furnishings of the old tabernacle. However, they would do well to learn what God was requiring of Israel, so that their structures are planned in accordance with the theology of worship and the theology of access to God. Function is a big part, but symbolism and revelation instruct the planning of everything to be used. Christians live in the light of the fulfillment of Christ, and so they know the realities that the old foreshadowed. While a building is not necessary for worship (just as Israel worshiped in places other than the sanctuary), it is practical, and if there is going to be one, then the most should be made of it in the teaching and worshiping of the assembly. This chapter, then, provides an inspiration for believers on preparing a functional, symbolical, ordered place of worship that is in harmony with the word of God. And there is much to be said for making it as beautiful and uplifting as is possible—as a gift of freewill offering to God. Of course, the most important part of preparing a place of worship is the preparing of the heart. Worship, to be acceptable to God, must be in Christ. He said that when the temple was destroyed he would raise it up in three days. While he referred to his own body, he also alluded to the temple by the figure. When they put Jesus to death, they were destroying the temple; at his resurrection he would indeed begin a new form of worship. He is the tent, the curtain, the atonement, that the sanctuary foreshadowed. And then, believers also (when they receive Christ) become the temple of the Lord. So the NT will take the imagery and teaching of this chapter in a number of useful ways that call for more study. This does not, however, involve allegorization of the individual tabernacle parts.