Mazmur 65:13

65:13 The meadows are clothed with sheep,

and the valleys are covered with grain.

They shout joyfully, yes, they sing.

Mazmur 89:1

Psalm 89 ¹ 

A well-written song ²  by Ethan the Ezrachite.

89:1 I will sing continually ³  about the Lord’s faithful deeds;

to future generations I will proclaim your faithfulness. ⁴ 

Mazmur 92:4

92:4 For you, O Lord, have made me happy by your work.

I will sing for joy because of what you have done. ⁵ 

Mazmur 96:12

96:12 Let the fields and everything in them celebrate!

Then let the trees of the forest shout with joy

Mazmur 137:5

137:5 If I forget you, O Jerusalem,

may my right hand be crippled! ⁶ 

Mazmur 145:7

145:7 They will talk about the fame of your great kindness, ⁷ 

and sing about your justice. ⁸ 

Mazmur 149:4

149:4 For the Lord takes delight in his people;

he exalts the oppressed by delivering them. ⁹ 

[89:1]  ¹ sn Psalm 89. The psalmist praises God as the sovereign creator of the world. He recalls God’s covenant with David, but then laments that the promises of the covenant remain unrealized. The covenant promised the Davidic king military victories, but the king has now been subjected to humiliating defeat.

[89:1]  ² tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 88.

[89:1]  ³ tn Or “forever.”

[89:1]  ⁴ tn Heb “to a generation and a generation I will make known your faithfulness with my mouth.”

[92:4]  ⁵ tn Heb “the works of your hands.”

[137:5]  ⁶ tn Heb “may my right hand forget.” In this case one must supply an object, such as “how to move.” The elliptical nature of the text has prompted emendations (see L. C. Allen, Psalms 101-150 [WBC], 236). The translation assumes an emendation to תִּכְשַׁח (tikhshakh), from an otherwise unattested root כשׁח, meaning “to be crippled; to be lame.” See HALOT 502 s.v. כשׁח, which cites Arabic cognate evidence in support of the proposal. The corruption of the MT can be explained as an error of transposition facilitated by the use of שָׁכַח (shakhakh, “forget”) just before this.

[145:7]  ⁷ tn Heb “the fame of the greatness of your goodness.”

[145:7]  ⁸ tn The prefixed verbal forms in v. 7 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may they talk…and sing.”

[149:4]  ⁹ tn Heb “he honors the oppressed [with] deliverance.”