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List of results

• הָגָה is not as much ‘meditate’ but ‘mutter.’  +
• מִשְׁפָּט means ‘lawcourt’ (as in the place)  +
• עֵדָה – not necessarily limited to a local assembly of people, like a local synagogue  +
• stative ידע used verbally as a participle may mean ‘care for’  +
• ידע: in covenantal context, has a relational implication  +
• ידע may indicate familiarity and suggest that God walks with the righteous on their pathway  +
• ידע : the Lord recognizes the behavior of the godly  +
• אשׁרי is a 'formal introduction of a blessing'  +
• To be ‘blessed’ (אַשְׁרֵי) means to be considered fortunate and blessed, to be admired by others  +
• v.3 has a thematic structure of intensification  +
• The negative (v.1) serves as a foil or a preparation for the positive (vv.2-3)  +
• vv.3-6 give the results that 'will/do happen' to the general classes of righteous & wicked  +
• וְהָיָה is connected to the previous verse as a consequence  +
• The imperfect verbal forms in v. 3 (יִתֵּן and יִבּוֹל) draw attention to the typical nature of the actions/states they describe.  +
• מִשׁפָּט refers to a specific judgment in the mind of the speaker.  +
• There is a shift from agency to the passivity of the wicked.  +
• כִּי אִם (v.2a) is contrastive  +
• כֵן refers back to the righteous who succeed at what they do.  +
• 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).  +
• עַל-כֵּן indicates an explanation of the metaphors  +
• עַל-כֵּן indicates a definitive conclusion based on the preceding v.4.  +
• עַל-כֵּן refers back to the fact that the wicked’s destruction will be evident as well as the prosperity of the righteous.  +
• כִּי introduces the reason why the wicked will not be able to go to judgment with the righteous.  +
• כִּי has a discourse function asserting a final conclusion.  +
• כִּי introduces a ground for the whole Psalm.  +
• The agent of v.3d (וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ) may be either "the man" or "the tree" (semantic density).  +
• The blessed man (הָאִִישׁ) is the king  +
• מִשְׁפָּט refers to ordinary court cases  +
• מִשְׁפָּט refers to court cases accusing the wicked of exploiting the poor  +
• v.1bcd has parallelism of similarity, with a structure of intensification  +
• v.3 has parallelism of specification with a structure of intensification.  +
• v.4 has parallelism of addition/expansion  +
• v.5 has parallelism of similarity  +
• v.6 has parallelism of similarity indicated with contrast  +
• Relationship btw v.1b and v.1c: synonymous parallelism (with growing emphasis)  +
• Relationship btw v.1bc and v.1d: synonymous parallelism (with growing emphasis)  +
• Relationship btw v.1a and v.1bcd: base-attribution  +
• Relationship btw v.2a and v.2b: synonymous parallelism (with growing emphasis)  +
• Relationship btw v.3b and v.3c: base-addition  +
• Relationship btw v.3bc and v.3d: base-comparison (simile-application)  +
• Relationship btw v.3a and v.3bcd: base-attribution  +
• Relationship btw v.2 and v.3: base-comparison (application-simile)  +
• Relationship btw v.1 and vv.2-3: base-addition  +
• Relationship btw v.4a and v.4b: base-attribution  +
• Relationship btw v.5a and v.5b: base-similarity  +
• Relationship btw v.4 and v.5: base-comparison (simile-application)  +
• Relationship btw vv.1-3 and vv.4-5: base-contrast (antithetical paralllelism)  +
• Relationship btw v.6a and v.6b: base-contrast (antithetical paralllelism)  +
• Relationship btw vv.1-5 and v.6: ground-conclusion  +
• The blessed man (הָאִִישׁ) is the king  +