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• Discontinuity btw v.3 and v.4  + (Structural)
• כִּי אִם is strongly disjunctive and introduces a consequent disparity between the prosperity of the godly (v.3) and the destiny of the wicked (v.4).  + (Structural)
• vv.1-3 are a unit  + (Structural)
• vv.2-3 are a unit  + (Structural)
• vv.4-5 are a unit  + (Structural)
• vv.2-6 are a unit  + (Structural)
• v.1 is an introduction  + (Structural)
• vv. 4-6 are a section  + (Structural)
• v.4a begins a new section  + (Structural)
• v.6 is a section  + (Structural)
• Psalm 1 divides into three progressively smaller portions, or poetic “strophes.”  + (Structural)
• The wicked's part of the contrast is much shorter than that of the righteous.  + (Structural)
• The Psalm can be segmented in two main parts (vv.1-3 / vv.4-6)  + (Structural)
• The hiphil verb concludes the first main section.  + (Structural)
• v.2 is a bicolon  + (Structural)
• v.4 is a bicolon  + (Structural)
• v.1 is a tetracolon  + (Structural)
• v.5 is a bicolon  + (Structural)
• v.6 is a bicolon  + (Structural)
• "Psalm 1 is a completely bicolic poem."  + (Structural)
• v.1a is אשׁרי האישׁ אשׁר  + (Structural)

• vv.1-3 are a unit  + (Divisions at strophe-level)
• vv.2-3 are a unit  + (Divisions at strophe-level)
• vv.4-5 are a unit  + (Divisions at strophe-level)
• vv.2-6 are a unit  + (Divisions at strophe-level)
• v.1 is an introduction  + (Divisions at strophe-level)
• vv. 4-6 are a section  + (Divisions at strophe-level)
• v.4a begins a new section  + (Divisions at strophe-level)
• v.6 is a section  + (Divisions at strophe-level)
• Psalm 1 divides into three progressively smaller portions, or poetic “strophes.”  + (Divisions at strophe-level)
• The wicked's part of the contrast is much shorter than that of the righteous.  + (Divisions at strophe-level)
• The Psalm can be segmented in two main parts (vv.1-3 / vv.4-6)  + (Divisions at strophe-level)
• The hiphil verb concludes the first main section.  + (Divisions at strophe-level)
• Topic of vv. 1-3 is 'the man'  + (Divisions at strophe-level)

• Meditating on the Torah (v.2b) is likened to water channels (v.3a).  + (Poetic)
• The language in v.3 evokes the image of a garden  + (Poetic)
• God’s Torah is like the ground around the river that the tree is planted in  + (Poetic)
• Contrastive link between “not withering” (v.3) and “[dry] chaff” (v.4).  + (Structural)
• The “steadiness” of the tree “שָׁת֪וּל” is contrasted with the helpless motion of the chaff.  + (Structural)
• Tree vs. chaff is a comparison not only of permanence vs. impermanence, but (agricultural) usefulness vs. uselessness.  + (Poetic)
• The imagery of Psalm 1 forms a chiastic structure  + (Structural)
• Psalm 1 evokes Genesis 1-3  + (Poetic)
• vv.1-3 evoke Deuteronomy 17:16-20  + (Poetic)
• The tree imagery (v.3) has royal overtones.  + (Poetic)
• Meditating on Torah is likened to streams of water  + (Poetic)
• אַשְׁרֵי creates a world-play and evokes the image of "footsteps" (אֲשֻׁרֵי)  + (Poetic)
• To “walk in the advice of the wicked” means to allow their evil ideas to impact and determine one’s behavior.  + (Semantics at word/phrase-level)
• “way of the godly” is not their behavior, but their course of life or destiny.  + (Semantics at word/phrase-level)
• “Fruit” refers to prosperity in life  + (Semantics at word/phrase-level)
• הָגָה refers metonymically to intense study and reflection  + (Semantics at word/phrase-level)
• Study of the “law” is metonymic for the correct attitude and behavior that should result from an awareness of and commitment to God’s moral will.  + (Semantics at word/phrase-level)
• קוּם is used metonymically for "withstanding"  + (Semantics at word/phrase-level)
• קוּם is metonymic for taking legal action, i.e., "accusing"  + (Semantics at word/phrase-level)