¹ sn The expression “breaking the arm” indicates the removal of power (Ps 10:15; 37:17; Job 38:15; Jer 48:25).

¹ tn Heb “with a high hand”; the expression means “defiantly,” “boldly,” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver a blow (Job 38:15). So the narrative here builds tension between these two resolute forces.

² tn Heb “with a high hand”; the expression means “defiantly; boldly” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver the blow (Job 38:15).

¹ tc The LXX of Jer 38:15 (31:15 ET) has “lamentation, weeping, and loud wailing”; most later mss (C D L W 0233 ˹³ 33 Ï) have a quotation in Matthew which conforms to that of the LXX (θρῆνος καὶ κλαυθμός καὶ ὀδυρμός; qrhno" kai klauqmo" kai odurmo"). But such assimilations were routine among the scribes; as such, they typically should be discounted because they are both predictable and motivated. The shorter reading, without “lamentation and,” is thus to be preferred, especially since it cannot easily be accounted for unless it is the original wording here. Further, it is found in the better mss along with a good cross-section of other witnesses (א B Z 0250 ˹ pc lat co).

² tc Heb “for I was passing by with the throng [?], I was walking with [?] them to the house of God; with a voice of a ringing shout and thanksgiving a multitude was observing a festival.” The Hebrew phrase בַּסָּךְ אֶדַּדֵּם (bassakh ’eddaddem, “with the throng [?] I was walking with [?]”) is particularly problematic. The noun סָךְ (sakh) occurs only here. If it corresponds to הָמוֹן (hamon, “multitude”) then one can propose a meaning “throng.” The present translation assumes this reading (cf. NIV, NRSV). The form אֶדַּדֵּם (“I will walk with [?]”) is also very problematic. The form can be taken as a Hitpael from דָּדָה (dadah; this verb possibly appears in Isa 38:15), but the pronominal suffix is problematic. For this reason many emend the form to ם[י]אַדִּרִ (’adirim, “nobles”) or ם-רִ[י]אַדִ (’adirim, “great,” with enclitic mem [ם]). The present translation understands the latter and takes the adjective “great” as modifying “throng.” If one emends סָךְ (sakh, “throng [?]”) to סֹךְ (sokh, “shelter”; see the Qere of Ps 27:5), then ר[י]אַדִּ (’addir) could be taken as a divine epithet, “[in the shelter of] the majestic one,” a reading which may find support in the LXX and Syriac Peshitta.