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• Meditating on Torah is likened to streams of water  + (Poetic)
• The verbs in v.1 are things the righteous 'have not done' (present perfect)  + (Basic)
• v.2 has what the righteous 'do' (present habitual)  + (Basic)
• וְהָיָה continues the sense of the imperfect in the preceding verse.  + (Basic)
• The imperfect verbal forms in v. 3 (יִתֵּן and יִבּוֹל) draw attention to the typical nature of the actions/states they describe.  + (Basic)
• The imperfect verbal forms in v. 3 (יִתֵּן and יִבּוֹל) are future relative to the planting rather than habitual  + (Basic)
• The Hebrew imperfect verb (תִּדְּפֶנּוּ) draws attention to the typical nature of the action described.  + (Basic)
• The TAM in v.3d is hypothetical + future.  + (Basic)
• Circumstantial reading of yiqtol in the future ‘will not be able to stand’  + (Basic)
• יַצְלִיחַ is intransitive-exhibitive (“prospers”)  + (Basic)
• יַצְלִיחַ is causative (“causes to prosper”).  + (Basic)
• 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)
• The blessed man (הָאִִישׁ) is the king  + (Basic)

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

• Psalm 1 evokes Genesis 1-3  + (Poetic)
• Psalms 1 and 2 form the introduction to the Psalter.  + (Other)
• The psalm is framed by an inclusion (vv.1, 6)  + (Structural)
• Sections 1 (vv.1-3) and 2 (vv.4-5) are arranged in a kind of concentric pattern.  + (Structural)
• Structural inversion in terms of a medial thematic division  + (Structural)
• The imagery of Psalm 1 forms a chiastic structure  + (Structural)
• v.1bc forms a chiasm  + (Structural)
• v.6ab forms a chiasm  + (Structural)
• v.1bc forms a chiasm  + (Structural)
• v.1bc forms a chiasm  + (Structural)
• Chiastic structure for vv. 1-5 (A A' B' B)  + (Structural)
• 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)
• Meditating on the Torah (v.2b) is likened to water channels (v.3a).  + (Poetic)
• אשׁרי (followed by אשׁר) is the reversal of רשע  + (Poetic)
• The language in v.3 evokes the image of a garden  + (Poetic)
• Contrast btw “where” (בְּ) the righteous one is “living” (vv.1-2)  + (Poetic)
• v.3 has a thematic structure of intensification  + (Basic)
• The alternation of verbs (qatal verbs in v.1) is used poetically as one more way to oppose the righteous from the wicked.  + (Poetic)