In verse 3 the mountains and the hills represent the whole country; the verb translated bear means “to carry,” either in the sense of producing rich harvests or, as messengers, carrying a message of peace (so Briggs). The former seems preferable; the people’s well-being and justice will be the harvest that the country will produce as a result of the king’s righteous rule.

Prosperity (verse 3a) translates the Hebrew shalom (see 29.11 and comment), usually represented by “peace.” The parallel righteousness in verse 3b shows that the nation’s prosperity was not simply a matter of financial well-being but of conformity to the laws of God. The Masoretic text in line a has “peace” as the direct object, but in line b the parallel is “in (or, with) righteousness.” Traduction œcuménique de la Bible translates the whole verse “As a result of justice, may the mountains and hills bear prosperity for the people!” Hebrew Old Testament Text Project says two interpretations of the Masoretic text are possible: (1) “the mountains bring forth peace for the people and the hills (bring it forth) through righteousness”; (2) “the mountains bring forth peace for the people, and the hills (bring with them) righteousness” (“them” refers to the mountains, with which the hills participate in bringing forth righteousness). Some translations (Good News Translation, Biblia Dios Habla Hoy, Bible en français courant), following the ancient versions (the Septuagint, Syriac, Vulgate, Jerome), omit the preposition and have “righteousness” as the direct object.

Mountains bear prosperity as well as “enjoy prosperity” and “experience righteousness” are expressions which will often require shifting to a more specific level. Therefore in some languages it will be clearer to say “I pray that the land will give the people good harvests” or “… produce good crops.” By substituting “land” for mountains and hills, the parallelism is reduced. The problem then is how to express line b in righteousness, since the prayer is that the land “experience righteousness.” In many languages righteousness will not be associated with land but rather with the people of the land. If in righteousness is understood as instrumentality, then the translator may say, for example, “may the land do this through righteousness,” an awkward expression in many languages, since it fails to show who is righteous–the land, the people, or God. Therefore it may be necessary to shift from instrumentality to cause; for example, “may the land … because your people are righteous” or “… because your people serve you.”

In verse 4a the poor of the people (see comments on “the afflicted” in 9.12) is parallel with the Hebrew phrase “the sons of the needy” in verse 4b (for which see “needy” and comment in 35.10). In verse 4b give deliverance translates the verb “to save” (see “Help” and comments at 12.1).

The needy may sometimes be rendered “people who do not have what they need.” Oppressor is sometimes rendered “those who hold other people down” or “those who take away other people’s rights.” In other languages an oppressor is “a person who derides others” or “one who eats on the backs of others,” meaning that he exploits them for his own advantage.

Quoted with permission from Bratcher, Robert G. and Reyburn, William D. A Handbook on the Book of Psalms. (UBS Helps for Translators). New York: UBS, 1991. For this and other handbooks for translators see here .