¹ sn The cherubim (singular “cherub”) refer to the images of winged angelic creatures that were above the ark of the covenant.

² sn I will find shelter in the protection of your wings. The metaphor compares God to a protective mother bird.

² tn Heb “a cherub” (so KJV, NAB, NRSV); NIV “the cherubim” (plural); TEV “his winged creature”; CEV “flying creatures.”

¹ tn Heb “and the wing of the one (הָאֶחָד, haʾekhad, “the one”; this should probably be emended to הָאַחֵר, haʾakher, “the other”) cherub was 5 cubits, touching the wall of the house, and the other wing was 5 cubits, clinging to the wing of the other cherub.”

⁵ tn The Hebrew phrase בַּעַל הַכְּנָפַיִם (baʿal hakk^enafayim, “possessor of wings”) is an idiom for a winged creature, that is, a bird (e.g., Prov 1:17; see HALOT 143 s.v. בַּעַל A.6; BDB 127 s.v. בַּעַל 5.a). The term בַּעַל (“master; possessor”) is the construct governing the attributive genitive הַכְּנָפַיִם (“wings”); see IBHS 149-51 §9.5.3b.

³ tn Heb “wing” or “skirt.” The gesture symbolized acquiring a woman in early Arabia (similarly, see Deut 22:30; Ruth 3:9).

⁴ sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).

⁶ sn In the shadow of your wings. The metaphor likens God to a protective mother bird (see also Pss 17:8; 36:7).

² tn Heb “and the sons of man in the shadow of your wings find shelter.” The preservation of physical life is in view, as the next verse makes clear.

¹ tn This word occurs only here. It is connected to “pinions” in v. 13. Dhorme suggests “clad with feathers,” but the line suggests more the use of the wings.

³ tn The pronoun “them” here is feminine singular in Hebrew and refers collectively to the entrails and tail wing which have been removed.

² sn The point of the metaphor of healing wings is unclear. The sun seems to be compared to a bird. Perhaps the sun’s “wings” are its warm rays. “Healing” may refer to a reversal of the injury done by evildoers (see Mal 3:5).

² tn The referent of the Hebrew word כְּנַף (k^enaf, “wing”) is unclear here. The LXX and Theodotion have “the temple.” Some English versions (e.g., NAB, NIV) take this to mean “a wing of the temple,” but this is not clear.

¹ tc The MT has an additional word at the beginning of v. 11, וּפְנֵיהֶם (uf^enehem, “and their faces”), which is missing from the LXX. As the rest of the verse only applies to wings, “their faces” would have to somehow be understood in the previous clause. But this would be very awkward and is doubly problematic since “their faces” are already introduced as the topic at the beginning of v. 10. The Hebrew scribe appears to have copied the phrase “and their faces and their wings” from v. 8, where it introduces the content of 9-11. Only “and (as for) their wings” belongs here.

³ tn Heb “and spread your wing [or skirt] over your servant.” Many medieval Hebrew mss have the plural/dual “your wings” rather than the singular “your wing, skirt.” The latter is more likely here in the context of Ruth’s marriage proposal. In the metaphorical account in Ezek 16:8, God spreads his skirt over naked Jerusalem as an act of protection and as a precursor to marriage. Thus Ruth’s words can be taken, in effect, as a marriage proposal (and are so translated here; cf. TEV “So please marry me”). See F. W. Bush, Ruth, Esther (WBC), 164-65.

¹ tn Heb “and the spreading out of his wings [will be over] the fullness of the breadth of your land.” The metaphor changes here from raging flood to predatory bird.

¹ tn Heb “and the wings of the cherubim, their length was 20 cubits.” Assuming a cubit of 18 inches (45 cm), the wingspan of the cherubim would have been 30 feet (9 m).

² tn Some translations render ἔσωθεν (esōthen) as “under [its] wings,” but the description could also mean “filled all around on the outside and on the inside with eyes.” Since the referent is not available to the interpreter, the exact force is difficult to determine.

¹ tc The MT continues: “when they stood still, they lowered their wings,” an apparent dittography from the end of v. 24. The LXX commits haplography by homoioteleuton, leaving out vv. 25b and 26a by skipping from רֹאשָׁם (roʾsham, “their head”) in v. 25 to רֹאשָׁם in v. 26.

¹ tn Heb “Behold! Like an eagle he will swoop and will spread his wings against Moab.” The sentence has been reordered in English to give a better logical flow, and the unidentified “he” has been identified as “a nation.” The nation is, of course, Babylon, but it is nowhere identified, so the referent has been left ambiguous.