¹ sn The intervention of Phinehas is recounted in Num 25:7-8.

² tn The term translated “rioting” refers to a revolt or uprising (BDAG 940 s.v. στάσις 2, 3). This would threaten Roman rule and invite Roman intervention.

¹ sn The morning is sometimes viewed as the time of divine intervention (see Pss 30:5; 59:16; 90:14).

² tn Heb “and this is your sign.” In this case the אוֹת (ʾot, “sign”) is a future reminder of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25.

² tn Heb “and this is your sign.” In this case the אוֹת (ʾot), “sign,” is a future confirmation of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25.

² tn Heb “all day and all night continually they do not keep silent.” The following lines suggest that they pray for the Lord’s intervention and restoration of the city.

¹ sn Psalm 144. The psalmist expresses his confidence in God, asks for a mighty display of divine intervention in an upcoming battle, and anticipates God’s rich blessings on the nation in the aftermath of military victory.

¹ tn Heb “cause me to hear in the morning your loyal love.” Here “loyal love” probably stands metonymically for an oracle of assurance promising God’s intervention as an expression of his loyal love.

¹ tn The Hebrew text has simply “this,” referring to the anticipated divine intervention on behalf of Zion (vv. 13, 16-17). The referent has been specified in the translation for clarity.

¹ tn The imperfect verbal forms are understood as expressing the psalmist’s confidence in God’s intervention. Another option is to take them as expressing the psalmist’s request or wish, “You, rise up and have compassion!”

¹ sn Psalm 71. The psalmist prays for divine intervention and expresses his confidence that God will protect and vindicate him. The first three verses are very similar to Ps 31:1-3a.

¹ sn Psalm 54. The psalmist asks God for protection against his enemies, confidently affirms that God will vindicate him, and promises to give thanks to God for his saving intervention.

¹ sn Psalm 40. The psalmist combines a song of thanksgiving for a recent act of divine deliverance (vv. 1-11) with a confident petition for renewed divine intervention (vv. 12-17).

² tn The verb פָּקַד (paqad) means “to visit,” but with God as the subject it means any divine intervention for blessing or cursing, anything God does that changes a person’s life. Here it is “visit to judge.”

² tn The verse summarizes the result of God’s intervention in human affairs, according to Eliphaz’ idea that even-handed justice prevails. Ps 107:42 parallels v. 16b.

¹ sn The promise of divine presence always indicates intervention (for blessing or cursing). Here it means that God would be working through the organs of speech to help Moses speak. See Deut 18:18; Jer 1:9.

³ tc Some commentators prefer to delete the line, “Bring down, O Lord, your warriors,” understanding it to be a later addition. But this is unnecessary. Contrary to what some have suggested, a prayer for the Lord’s intervention is not out of place here.

³ sn The context suggests that the question is related to a lament where the people turn to God in their troubles, asking him for help and reminding him of his past benefactions. See for example Isa 63:11-19 and Ps 44. It is an implicit prayer for his intervention; compare 2 Kgs 2:14.

¹ tn The construction uses the verb יָרִיב (yariv) with its cognate accusative. It can mean “to strive,” but here it probably means “to argue a case, plead a case” (cf. KJV, NASB, NIV, NRSV). How the Lord will do this is not specified—either through righteous people or by direct intervention.

³ tn The perfect verbal forms are understood here as dramatic/rhetorical, expressing the psalmist’s certitude that such a sign from the Lord will be followed by his intervention. Another option is to understand the forms as future perfects (“for you, O Lord, will have helped me and comforted me”).