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• 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)
• 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)
• The adverbial phrase יוֹמָם וָלַיְלָה is a merism (day and night = continually).  + (Semantics at word/phrase-level)
• Meditating on Torah is likened to streams of water  + (Poetic)

• The verbs in v.1 are things the righteous 'have not done' (present perfect)  + (Grammar)
• v.2 has what the righteous 'do' (present habitual)  + (Grammar)
• וְהָיָה continues the sense of the imperfect in the preceding verse.  + (Grammar)
• The imperfect verbal forms in v. 3 (יִתֵּן and יִבּוֹל) draw attention to the typical nature of the actions/states they describe.  + (Grammar)
• The imperfect verbal forms in v. 3 (יִתֵּן and יִבּוֹל) are future relative to the planting rather than habitual  + (Grammar)
• The Hebrew imperfect verb (תִּדְּפֶנּוּ) draws attention to the typical nature of the action described.  + (Grammar)
• The TAM in v.3d is hypothetical + future.  + (Grammar)
• Circumstantial reading of yiqtol in the future ‘will not be able to stand’  + (Grammar)
• The singular form may serve to emphasize that godly individuals are usually outnumbered by the wicked and must bear the social consequences.  + (Grammar)
• יַצְלִיחַ is intransitive-exhibitive (“prospers”)  + (Grammar)
• יַצְלִיחַ is causative (“causes to prosper”).  + (Grammar)
• The singular form may serve to emphasize that godly individuals are usually outnumbered by the wicked and must bear the social consequences.  + (Grammar)

• Contrast btw “where” (בְּ) the righteous one is “living” (vv.1-2)  + (Poetic)
• The alternation of verbs (qatal verbs in v.1) is used poetically as one more way to oppose the righteous from the wicked.  + (Poetic)
• The hiphil verb concludes the first main section.  + (Structural)
• Topic of second section is the wicked (pl)  + (Basic)
• The opening word of the Psalm, “Blessed is…” is a theme frame  + (Basic)
• בְּתוֹרַת יְהוָה is fronted for contrastive focus  + (Basic)
• וּבְתוֹרָתוֹ (v.2b) is fronted for contrastive focus.  + (Basic)
• Topic of vv. 1-3 is 'the man'  + (Divisions at strophe-level)
• Cola 3b and 3c show marked (specifying) focus  + (Basic)
• The wicked's part of the contrast is much shorter than that of the righteous.  + (Structural)
• The wicked are characterized by a lack of what the blessed have (a relationship with God through the Torah)  + (Message)
• The entire psalm speaks in categories, rather than specifics.  + (Message)
• The purpose of this psalm is to instruct on the outcomes of one's prior choices.  + (Message)
• There is a shift from agency to the passivity of the wicked.  + (Basic)
• The Lord has an implicit role; his agency does not need to be explicit in order to be present.  + (Message)
• The singular form may serve to emphasize that godly individuals are usually outnumbered by the wicked and must bear the social consequences.  + (Basic)
• The blessed man (הָאִִישׁ) is the king  + (Basic)
• Psalm 1 contrasts the righteous with the wicked  + (Message)
• The singular form may serve to emphasize that godly individuals are usually outnumbered by the wicked and must bear the social consequences.  + (Basic)