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List of results
- 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)
- The hiphil verb concludes the first main section. + (Structural)
- God’s Torah is like the ground around the river that the tree is planted in + (Poetic)
- “Fruit” refers to prosperity in life + (Semantics at word/phrase-level)
- Contrastive link between “not withering” (v.3) and “[dry] chaff” (v.4). + (Structural)
- The agent of v.3d (וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ) may be either "the man" or "the tree" (semantic density). + (Basic)
- 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)
- 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)
- The imagery of Psalm 1 forms a chiastic structure + (Structural)
- Psalm 1 evokes Genesis 1-3 + (Poetic)
- v.1bcd has parallelism of similarity, with a structure of intensification + (Structural)
- v.3 has parallelism of specification with a structure of intensification. + (Structural)
- v.4 has parallelism of addition/expansion + (Basic)
- v.5 has parallelism of similarity + (Basic)
- v.6 has parallelism of similarity indicated with contrast + (Basic)
- 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)
- Topic of second section is the wicked (pl) + (Pragmatics)
- The opening word of the Psalm, “Blessed is…” is a theme frame + (Pragmatics)
- כִּי has a discourse function asserting a final conclusion. + (Pragmatics)
- בְּתוֹרַת יְהוָה is fronted for contrastive focus + (Pragmatics)
- וּבְתוֹרָתוֹ (v.2b) is fronted for contrastive focus. + (Pragmatics)
- Cola 3b and 3c show marked (specifying) focus + (Pragmatics)
- Torah (v.2ab) features prominently in the psalm + (Structural)
- v.2 is prominent + (Structural)
- הָגָה is not as much ‘meditate’ but ‘mutter.’ + (Basic)
- מִשְׁפָּט means ‘lawcourt’ (as in the place) + (Basic)
- עֵדָה – not necessarily limited to a local assembly of people, like a local synagogue + (Basic)
- stative ידע used verbally as a participle may mean ‘care for’ + (Basic)
- ידע: in covenantal context, has a relational implication + (Basic)
- ידע may indicate familiarity and suggest that God walks with the righteous on their pathway + (Basic)
- ידע : the Lord recognizes the behavior of the godly + (Basic)
- אשׁרי is a 'formal introduction of a blessing' + (Basic)
- To be ‘blessed’ (אַשְׁרֵי) means to be considered fortunate and blessed, to be admired by others + (Basic)
- v.3 has a thematic structure of intensification + (Basic)
- The negative (v.1) serves as a foil or a preparation for the positive (vv.2-3) + (Basic)
- vv.3-6 give the results that 'will/do happen' to the general classes of righteous & wicked + (Basic)
- וְהָיָה is connected to the previous verse as a consequence + (Basic)
- The imperfect verbal forms in v. 3 (יִתֵּן and יִבּוֹל) draw attention to the typical nature of the actions/states they describe. + (Basic)
- מִשׁפָּט refers to a specific judgment in the mind of the speaker. + (Basic)
- There is a shift from agency to the passivity of the wicked. + (Basic)
- כִּי אִם (v.2a) is contrastive + (Semantics)
- כֵן refers back to the righteous who succeed at what they do. + (Basic)
- 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)
- עַל-כֵּן indicates an explanation of the metaphors + (Basic)