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 with a Psalm of the same character; and these form the prologues to the two collections. From Act 13:33, where the words: Thou art My Son... are quoted as being found ἐν τῷ πρώτῳ ψαλμῷ, we see that in early times Psa 1:1-6 was regarded as the prologue to the collection. The reading ἐν τῷ ψαλμῷ τῷ δευτέρῳ, rejected by Griesbach, is an old correction. But this way of numbering the Psalms is based upon tradition. A scholium from Origen and Eusebius says of Psa 1:1-6 and Psa 2:1-12 : ἐν τῷ Ἑβραΐκῷ συνημμένοι, and just so Apollinaris: Ἐπιγραφῆς ὁ ψαλμὸς εὑρέθη δίχα Ἡνωμένος δὲ τοῖς παῤ Ἑβραίοις στίχοις. For it is an old Jewish way of looking at it, as Albertus Magnus observes: Psalmus primus incipit a beatitudine et terminatur a beatitudine, i.e., it begins with אשׁרי Psa 1:1 and ends with אשׁרי Psa 2:12, so that consequently Psa 1:1-6 and Psa 2:1-12, as is said in B. Berachoth 9b (cf. Jer. Taanith ii. 2), form one Psalm (חדא פרשׁה). As regards the subject-matter this is certainly not so. It is true Psa 1:1-6 and Psa 2:1-12 coincide in some respects (in the former יהגה, in the latter יהגו; in the former תאבד...ודרך, in the latter ותאכדו דוך; in the former אשׁרי at the beginning, in the latter, at the end), but these coincidences of phraseology are not sufficient to justify the conclusion of unity of authorship (Hitz.), much less that the two Psalms are so intimately connected as to form one whole. These two anonymous hymns are only so far related, as that the one is adapted to form the proaemium of the Psalter from its ethical, the other from its prophetic character. The question, however, arises whether this was in the mind of the collector. Perhaps Psa 2:1-12 is only attached to Psa 1:1-6 on account of those coincidences; Psa 1:1-6 being the proper prologue of the Psalter in its pentateuchal arrangement after the pattern of the Tôra. For the Psalter is the Yea and Amen in the form of hymns to the word of God given in the Tôra. Therefore it begins with a Psalm which contrasts the lot of him who loves the Tôra with the lot of the ungodly, - an echo of that exhortation, Jos 1:8, in which, after the death of Moses, Jahve charges his successor Joshua to do all that is written in the book of the Tôra. As the New Testament sermon on the Mount, as a sermon on the spiritualized Law,