I shall therefore make such use of the Psalms as will help my purpose, and will supplement the study of them by an examination of the few Pharisaic prayers to be found in the Talmud and the early liturgy. Something was said about the Psalms in the second chapter, and I shall not repeat it. Here I would go into more detail upon particular points. On looking through the Book of Psalms, it is seen at once that there are some which proclaim themselves unmistakably as Torah Psalms. Notably, Ps. cxix. and the second part of Ps. xix. It is quite inconceivable that these should have been written before Ezra had instituted the religion of Torah. Ps. i., also, the general introduction to the whole collection when finally completed, evidently moves within the circle of ideas associated with Torah. Occasional phrases in other Psalms may also reveal the same fact, even though the particular Psalm, as a whole, may not be specially devoted to the thought of Torah. Thus, in Ps. xxv. 10, the reference to "covenants" and testimonies, and in Ps. xviii. 22, "statutes and judgments." Indications like these, however, cannot be safely relied on; because, as stated in the second chapter, there was Torah before Ezra, and such phrases as those just quoted occur in Deuteronomy. The Psalms in which phrases are found, such as "Torah," "covenant," "testimony," "statute," "judgment," "precept," and the like, may be interpreted in various ways, and not necessarily in terms of the specific religion of Torah due to Ezra. But there is no need to draw any hard and fast line between those which are and those which are not Torah Psalms; for the religious frame of mind peculiar to the Torah Psalmist can be studied in detail in Ps. cxix. That is a Pharisee Psalm, beyond any question. I do not mean that the writer can be shown to have been a Pharisee in the technical sense, a member of a pledged company of separatists.[20] Very likely he was; but whether he were so or not, he looked upon the Torah exactly as the Pharisees did, as the supreme and perfect revelation of God. [20] It is worth noting in passing that the name by which the Pharisees called themselves and each other was "ḥābēr," "companion"; and their societies were "ḥaburoth," "companies." In Ps. cxix. 63, the Psalmist says, "I am _companion_, 'ḥaber,' to all them that fear thee." Whether the Psalmist used the term because he was a Pharisee, or whether the Pharisees borrowed it from the Psalm, I do not know; but there is evidently a connection between them.