I continue to plug away on a variety of fronts.  Juggling school, work, and church is not always easy, but such is life.  This post is mainly a collection of scattered thoughts and impressions about different things I’ve been working on.

Gregory of Nazianzus. On the Theophany.  I recently finished reading Gregory’s 38th oration, On the Theophany, and enjoyed it immensely.  Gregory’s Greek is not always easy (in fact it seldom is), but it’s immensely rewarding to work through.  His vision of God’s grandeur and beauty is breathtaking, and I look forward to reading more!  If I had time, I’d probably translate some more of the oration, just because I enjoyed it so much, but time pushes me onto other things.

Basil of Caesarea. On the Six Days of Creation.  Instead of reading more Gregory, I decided to read some from St. Basil, as I’ve not yet read anything by the great bishop of Caesarea.  Since I’ve also been thinking about Genesis recently, it seemed like a natural place to turn.  From what I’ve seen so far (admittedly not much), Basil’s Greek seems a bit easier on the whole than Gregory’s, but quite well done nonetheless.  

Plato. Protagoras.  I’m taking a class on Socrates this semester, and for my term paper I’ll be writing on the Protagoras.  It’s a fun dialog, and fun to read.  Watching Plato’s Socrates interact with one of the great intellectuals of the previous generation is quite fun.

Origen. On the 76th Psalm Homily 1.  I’ve picked up the Origen stuff again, after a long hiatus.  I’ve resumed transcribing his long first homily on psalm 76, and a few interesting bits have come up.  Origen attacks heretics at several points for neglecting the practical life (πραξεῖς or ἤθη), and instead proceeding directly to speculation on the nature of God.  He’s also brought in his knowledge of Hebrew, mentioning that Zechariah’s name means “remembrance of God.”  I don’t know Hebrew, but from what I can tell that’s pretty close even if it’s not precisely accurate.

I’ve also notice an interesting stylistic tic: he likes to mention several different possible interpretation for a given line of the psalm, and so he’ll say, “and I know another interpretation” or “I have a second interpretation.”  When I put these Greek phrases into the TLG (οἶδα καὶ ἄλλην διήγησιν and ἔχω δὲ καὶ δευτέραν διήγησιν), in first case, the only results are from Origen’s Commentary on Matthew.  The second doesn’t match exactly, but searching for “δευτέραν διήγησιν” brings up matches primarily in 3 authors: Galen, Celsus, and Origen, all working in the late second century or early third (there are a few matches from much later authors).  Stylistic evidence like this aren’t the only grounds on which one judges authorship, but features like this do argue strongly in favor of Origenic authenticity.  

Eusebius of Caesarea. Fragments on Luke.  I contacted Roger Pearse a few months ago and asked if there were any untranslated Greek texts that he was wanting to get into English.  He has graciously commissioned a translation of the fragments on Luke that appear in the PG under Eusebius’ name.  I’ve been working on these slowly, but with some consistency.  They seem to mostly be authentically Eusebian to me.  The author is fond of long, winding, pleonastic sentences, which makes the translator’s job difficult!  He knows Greek philosophy, and this is seen in the exegesis, though it doesn’t dominate.  His exegetical eye is sometimes quite keen: he rightly picks up (what I think is) the jew/gentile distinction in Mt 21:28-31.  Other times, the exegesis is more straightforward: he remarks that the miracles that the apostles performed were important witnesses to the authenticity of their message.  Other times he seems more foreign, like when he creates an elaborate hierarchy of Christians on the basis of the beatitudes.  All in all, useful material I think.  

ἐν αὐτῷ,

Origen: Ex Tempore Homilies Revisited

Several months ago, when the newly rediscovered Origen codex first came to light, I suggested that some of the homilies were impromptu lectures, possibly delivered in a school context rather than a church context.  That was mostly a guess based on the content of the homilies;  at that point I had not examined Eusebius very closely, or the work of Gregory Thaumatourgos (I still need to look at Epiphanius).  I still have plenty of primary source material to examine, but I’d like to revisit that suggestion now that I know a bit more.  I may just have made a lucky guess!

Steven Huller noted in a comment on that original post the Eusebius records that Origen only allowed tachygraphers to record his homilies near the end of his life (when he was past 60).  Here’s the passage in question:

Τότε δῆτα, οἷα καὶ εἰκὸς ἦν, πληθυούσης τῆς πίστεως πεπαρρησιασμένου τε τοῦ καθ’ ἡμᾶς παρὰ πᾶσιν λόγου, ὑπὲρ τὰ ἑξήκοντά φασιν ἔτη τὸν Ὠριγένην γενόμενον, ἅτε δὴ μεγίστην ἤδη συλλεξάμενον ἐκ τῆς μακρᾶς παρασκευῆς ἕξιν, τὰς ἐπὶ τοῦ κοινοῦ λεγομένας αὐτῶι διαλέξεις ταχυγράφοις μεταλαβεῖν ἐπιτρέψαι, οὐ πρότερόν ποτε τοῦτο γενέσθαι συγκεχωρηκότα.  ἐν τούτωι καὶ τὰ πρὸς τὸν ἐπιγεγραμμένον καθ’ ἡμῶν Κέλσου τοῦ Ἐπικουρείου Ἀληθῆ λόγον ὀκτὼ τὸν ἀριθμὸν συγγράμματα συντάττει καὶ τοὺς εἰς τὸ κατὰ Ματθαῖον εὐαγγέλιον εἴκοσι πέντε τόμους τούς τε εἰς τοὺς δώδεκα προφήτας, ἀφ’ ὧν μόνους εὕρομεν πέντε καὶ εἴκοσι. (Hist. Eccl. 6.36)

My translation, with a little help from Williamson:

“Then at that time, while the faith was growing and our message had been boldly proclaimed in the presence of all, it was fitting for Origen, who was past 60 years of age and had gained great learning due to broad study, to allow tachygraphers to record his lectures spoken in public, which he had not consented to prior.  During this same time he wrote 8 books against the work True Doctrine of Celsus the Epicurean, along with 25 books on the Gospel of Matthew and 25 on the minor prophets, from which we have only 25.”

This is a puzzling passage for scholars.  What exactly are these public lectures?  Some argue that Eusebius is referring to debates like the Dialogue with Heraclides.  The majority opinion (at least Crouzel and Nautin, two very important of the recent Origen scholars) believe that Eusebius is referring to homilies spoken in the Church.  Since Nautin dates almost all of the homilies before 245, and he simply dismisses the account as a fiction.

But instead of dismissing the account, I’d suggest that we understand a different type of public lecture.  διαλέξις was a commonly used to describe philosophical lectures, and that is what I think we have here.  Origen was in charge of a philosophical school in Caesarea, and regularly gave lectures to his students.  Eusebius mentions this only obliquely in 6.30, but we get a vivid picture from Gregory Thaumaturgus’s Panegyric of Origen.

Within this passage, Eusebius mentions that the “our λόγος had been emboldened among all” and notes that these were spoken ἐπὶ τοῦ κοινοῦ, which might mean “before the church,” but could also mean “before the public.”  Finally, he mentions Origen’s Contra Celsum, which would explicitly confirm Origen’s abiding interest in Greek philosophy.  

We know that Origen gave many philosophical lectures in his school.  Likewise, Eusebius tells us that people came from all over to hear Origen lecture while he was in Caesarea (Hist. Eccl. 6.30).  Gregory also tells us that in addition to standard Greek philosophy, Origen lectured on biblical exegesis. (Orat. Paneg. 15).  

So why would Origen allow tachygraphers to record his homilies in the Church before his school lectures?  I think it’s mostly a matter of audience and subject matter.  School lectures would deal with topics on a much more sophisticated level, and involve much more philosophical speculation.  Origen would also have to be ready to answer questions from the audience, as there was plenty of interaction between students and teacher in a philosophical school.  Church homilies, on the other hand, would be targeted at a less sophisticated audience: thus he allowed tachygraphers to record these homilies earlier.  The subject matter was also lest controversial. 

Do we have any evidence for this in his writings? I think the new codex offers evidence for both types of discourse.  Homilies like the ones on Psalm 36 were probably spoken in the Church.  They deal with largely moral matters: Rufinus in his translator’s preface says that the explication in them is entirely moral (expositio tota moralis est.)  But others were probably spoken in the school.  The four on Psalm 76 are explicitly labelled in the heading as “Ex tempore Homilies on the 76th Psalm.” [εἰς τὸν οστ´ (sc. ψαλμὸν) ἐσχεδιασμέναι ὁμιλίαι].  (folio 170v.)  Here’s the snippet from the codex:


I haven’t done an exhaustive check, but I haven’t seen any other homilies in the codex that are explicitly labeled as “impromptu.”  Likewise, I have only read through one of the four homilies, but it strikes me as a very good candidate for a school lecture.  Homily 3 on Psalm 76 begins with a question, “Of what sort are these waters that see God?”  Origen dives into a discussion on many speculative question: does the sky and earth have a soul?  Do rivers and seas have souls? How do angelic administrators work? (See here for my text and translation).

Thus, I’d suggest that Eusebius is referring to school lectures rather than church homilies in this passage.  I haven’t come across this solution in the secondary literature, but if you’ve seen this suggestion do let me know.  Furthermore, I think the new material gives us a chance to compare both types: school lecture and church homily.  I certainly look forward to hearing Perrone’s thoughts once the critical edition is published.

ἐν αὐτῷ,


On Allegory

One of the things you have to come to terms with when studying early Christianity is allegorical exegesis.  Most academics don’t care for it (or actively despise it), but most of the early Christians had no such inhibitions.  They saw Christ hiding behind every corner of the Old Testament.  Origen was known to embrace apparent contradictions on the surface level to find the eternal meaning of the text.  Of course, it wasn’t just Alexandrian flights of fancy where we find allegory.  Paul tells the Galatians, after doing some OT exposition on the Hagar and Sarah, that “these things may be understood allegorically.”  Likewise, he tells the Corinthians, “these things [the stories of the Israelites in the desert] happened as models for us, so that we wouldn’t desire evil, as they did.”  Hebrews is in many ways, one extended meditation on Psalm 110, Jesus being a priest forever after the order of Melchizedek.  Jesus himself, of course, actively modeled his own work after those of the prophets, and employed parables (allegorical stories) in much of his teaching.

So how do we properly appropriate allegory?  There are all sorts of weird pitfalls.  I come from a movement where OT texts are regularly interpreted “prophetically” to say some strange things (ie, whatever the pastor wants the text to say at the moment).  Allegorical exegesis often is far more dependent on the ingenuity of the allegorist than the text as the author construed it.

On the other hand, we are invited, even commanded, to read the Old Testament in light of Jesus.  This doesn’t mean we can’t read them for historical content, or reconstruct what they would meant to their original audience (even if such a reconstruction is terribly fragile most of the time), but can we give these readings (valuable though they are) hermeneutical priority when “the reality, however, if found in Christ” ?  Epistemologically, do we not have to start with Christ and work back into the OT, especially as Gentile believers?

Honestly, I love reading the OT through the eyes of the early Church.  While I might be able to appreciate the history and language of early Christianity without a particularly strong faith, I don’t think I could ever appreciate the Old Testament without faith to spur me on.  The early Church has been my entry way into the Old Testament.  I never understood or enjoyed the Psalms until I started reading them in Greek, with John Chrysostom and Eusebius of Caesarea to guide me.  I know one day I’ll learn Hebrew and be able to appreciate the OT without necessarily reading it along with the early Church.  However, I’m quite content until then to read the OT in Greek, with some of the most brilliant saints of old to teach me.

So I suppose I’m a son in search of an answer.  How do we embrace allegory without going off the deep end?  How do affirm both the “original meaning” (insofar as it can be known), and what Christians down through the ages have seen it pointing to?  What is the relationship between the two, and which has primacy?

Thoughts are welcome!

Working More on Eusebius

I’m currently working through translating the abbreviated comments we have from Eusebius on Psalm 109 (our Ps 110). He has some pretty interesting things to say about it, and the extracts aren’t terribly long, so it’ll make a nice sampler from his commentary methinks.

I’ll have it posted when I’m done with it.

Translation: Eusebius on the Psalms Pt. 2

With the exception of the “hypotheses,” I believe this rounds out the introductory material in Eusebius’s Commentary on the Psalms. This is a continuation from this post. This particular text comes from Migne’s Patrologia Graeca 23.73-76. The extract here is interesting because Eusebius gives a theory of textual transmission of the Psalms, after noting some of the differences between the Hebrew texts and the Greek texts. He is careful to point out that the Psalms are not in chronological order, and then gives an explanation why. He ends with a note on the importance of the Psalms for the Church.

In characteristic fashion, here’s my translation followed by the Greek text. There are a few spots I’m not sure about, but I think I’ve rendered most of it sufficiently.

My Translation:

Eusebius on the Psalms (Continued)

In the Hebrew Book of Psalms, except for the addition of numbers, all of the Psalms are inscribed differently. There are some that stand together, and some that are split apart. Carelessly, the first and second ones stand together in the Hebrew. And again, the ninth psalm, united for us, is divided into two in the Hebrew. One must see, though, that the structure of the psalms does not follow chronological order. They were rearranged, just as the book of the Kings and the present arrangement shows. For the nation of the Jews was condemned of idolatry. As it says, they forgot to esteem the writings of their fathers, for they did not carry the book of the law of Moses, nor did they remember the reverence of their forefathers. For this reason the prophets spoke vehemently against their ungodliness.

Thus it is not amazing that at this lowest and most disheveled of times, some of the psalms would fall away, not being handed down for a long period. But after this, either Ezra or some other prophet, devoted himself to gathering the psalms together, which then became how the book of the psalms was arranged. They were not discovered all at once, but rather at different times. And in their binding, the first ones found were placed first. They were not arranged so that all of the Psalms of David went together. Rather, in between these psalms were those of the Sons of Korah, those of Asaph, those of Solomon and Moses, those of Aiman, and of Jedethum. And even after all of these, more psalms of David were place in the arrangement. Thus those that were written later may have been found and taken up first. And those that were written first were found later in the second group. And the same thing is found in the prophets. All were thus placed into a certain great and new storehouse, the Book of Psalms.

You must observe this, as the book of the Psalms offers us new teaching after the laws of Moses. And because it is second after the laws and writings of Moses, this book is fit for teaching. For just as Joshua came after Moses, and David came after the judges, in the same way the Father has considered worthy a new way of the Psalms, different than what had been given first to the Hebrews. It is the way of the Savior. The first way lifts up the things of Moses, and the sacrifices of the Law. But the Savior’s new way instructs us to sing and shout our worship of God, and that the law of Moses is transcended entirely through his work.

And for those interested, here’s the Greek text:


Ἐν τῇ Ἑβραϊκῇ βίβλῳ τῶν ψαλμῶν ἄνευ τῆς τοῦ ἀριθμοῦ προσθήκης ἀνεγράφησαν οἱ πάντες καὶ διαφόρως. Οἱ μέν εἰσι συνημμένοι, οἱ δὲ διῃρημένοι. Ἀμέλει ὁ μὲν πρῶτος καὶ δεύτερος συνημμένοι εἰσὶ κατὰ τὸ Ἑβραϊκόν· καὶ πάλιν ὁ ἔνατος, συνημμένος παρ’ ἡμῖν, ἐν τῷ Ἑβραϊκῷ διῄρηται εἰς δύο. Παρατηρητέον δὲ, ὅτι μὴ κατὰ ἀκολουθίαν τῶν τῆς ἱστορίας χρόνων ἡ τῶν ψαλμῶν σύγκειται τάξις· ἐνήλλακται δὲ παρὰ πολὺ, καθὼς ἡ βίβλος τῶν Βασιλειῶν, καὶ αὕτη ἡ τάξις δηλοῖ. Πολλῆς τοίνυν κατακρατησάσης εἰδωλολατρείας τοῦ Ἰουδαίων ἔθνους, λήθην αὐτούς φασι πεποιῆσθαι τῶν πατρίων γραφῶν, ὡς μηδὲ τοῦ Μωϋσέως νόμου βίβλον ἐπιφέρεσθαι, μηδὲ μνήμην τῆς τῶν πατέρων εὐσεβείας ἀποσώζειν. Οὕτω γοῦν τοὺς προφήτας ἀνῄρουν διελέγχοντας αὐτῶν τὰς δυσσεβείας.

Οὐδὲ νῦν θαυμαστὸν ἐν τοιαύτῃ καταστάσει καιρῶν καὶ τῶν ἐμφερομένων τινὰς τῇ βίβλῳ τῶν ψαλμῶν διαπεπτωκέναι, λήθῃ τε μακροῖς παραδεδόσθαι χρόνοις. Ὕστερον δὲ μετὰ ταῦτα, εἴτε Ἔσδραν, εἴτε τινὰς ἑτέρους προφήτας, περὶ τὴν συναγωγὴν αὐτῶν ἐσπουδακέναι, μεθ’ ὧν καὶ τὴν βίβλον τῶν ψαλμῶν ἡγιοχέναι, οὐκ ἀθρόως εὑρόντα τοὺς πάντας, ἀλλὰ κατὰ διαφόρους χρόνους. Καὶ τάττειν δὲ ἐν πρώτοις τοὺς πρώτους εὑρισκομένους· μηδὲ τοὺς τοῦ Δαυῒδ ἐφεξῆς κεῖσθαι πάντας· ἔν τε τῷ μεταξὺ καὶ τῶν υἱῶν Κορὲ, καὶ τοῦ Ἀσὰφ, καὶ Σολομῶντος, καὶ Μωϋσέως, Αἰμάν τε, καὶ Αἰθὰν, καὶ Ἰδιθοὺμ, καὶ πάλιν τοῦ Δαυῒδ εὑρίσκεσθαι ἀναμὶξ ἐν τῇ βίβλῳ κατατεταγμένους, οὐ καθ’ οὓς ἐλέχθησαν χρόνους, ἀλλὰ καθ’ οὓς εὕρηνται. Ἔνθεν τε συμβῆναι τοὺς τοῖς χρόνοις ὑστέρους πρώτους εὑρεθέντας, ἀναληφθῆναι προτέρους· τοὺς δὲ προτέρους μετὰ ταῦτα εὑρεθέντας ἐν δευτέρᾳ ταγῆναι χώρᾳ· τὸ δ’ αὐτὸ εὕροις γεγενημένον ἐν τοῖς προφήταις. Πάντα ὥσπερ ἐν μεγάλῳ τινὶ καὶ κοινῷ ταμείῳ τῇ βίβλῳ τῶν ψαλμῶν τεθησαύρισται.

Κἀκεῖνο δὲ τηρή 23.76 σεις, ὡς ἡ βίβλος τῶν ψαλμῶν καινὴν διδασκαλίαν περιέχει μετὰ τὴν Μωϋσέως νομοθεσίαν, καὶ ὅτι δευτέρα μετὰ τὴν Μωϋσέως νομοθεσίαν γραφὴν διδασκαλικὴ βίβλος αὕτη τυγχάνει. Μετὰ γοῦν τὴν Μωϋσέως καὶ Ἰησοῦ τελευτὴν καὶ μετὰ τοὺς κριτὰς Δαυῒδ γενόμενος, ὡσανεὶ τοῦ Σωτῆρος αὐτὸς χρηματίσαι πατὴρ καταξιωθεὶς, καινὸν τρόπον τὸν τῆς ψαλμῳδίας πρῶτος Ἑβραίοις παρέδωκε· δι’ ἧς ἀναιρεῖ μὲν τὰ παρὰ Μωϋσῇ περὶ θυσιῶν νενομοθετημένα, καινὸν δὲ τὸν δι’ ὕμνων καὶ ἀλαλαγμῶν τρόπον τῆς τοῦ Θεοῦ λατρείας εἰσάγει· καὶ ἄλλα δὲ πλεῖστα τὸν Μωϋσέως νόμον ἐπαναβεβηκότα δι’ ὅλης αὐτοῦ τῆς πραγματείας διδάσκει.

Translation: A Hypothesis of Eusebius Pamphilli

This is a short bit of introduction, and it has been by far the easiest to translate. The first sentence is a bit difficult (I *think* I got the gist of it), but the rest was fairly straightforward. In this passage, Eusebius discusses authorship and the divisions in the Psalter. There are some interesting tidbits here, since the numbers don’t always exactly match what we find today. For instance there are 72 Davidic Psalms for Eusebius, not 73. This is probably due to some Psalms combining and splitting in the Greek versus the Hebrew, but I haven’t looked at it closely enough to figure out.

Anyways, here’s my translation followed by the Greek text. This text occurs in Migne’s Patrologia Graeca 23.66, if my memory serves.

A Hypothesis of Eusebius Pamphilli

There is a division on the book of the Psalms, as to the accuracy of our copies versus the ones the Hebrews offer. It is not as some might suppose that all the Psalms were written be David, but rather different prophets, in their singing, prophesied. Therefore, not the entire book of the Hebrews Psalms is ascribed to David, but the book of Psalms, in its entirety, is not ascribed to anyone. The Hebrews divide all of the Psalms into five parts. The first is from Psalm 1 to Psalm 40. The second is from Psalm 41 to Psalm 72. The third is from Psalm 73 to Psalm 88. The fourth is from Psalm 89 to Psalm 105. The fifth is from Psalm 106 until the end. There are 19 Psalms that are uninscribed, and 131 that have inscriptions. Those that have inscriptions have these divisions: There are 72 of David, 11 of the sons of Korah, 12 of Asaph, 1 of Aitham the Israelite, 2 of Solomon, 1 of Moses, and 17 are unnamed, of which 15 are “Hallelelujahs.” There are entirely anonymous inscriptions, which don’t reveal their author.


Τῆς βίβλου τῶν Ψαλμῶν ἥδε ἂν εἴη ἡ διαίρεσις, ὡς τὰ ἀκριβῆ τῶν ἀντιγράφων αὐτό τε τὸ Ἑβραϊκὸν περιέχει. Οὐχ ὡς ἄν τις ὑπολάβοι πάντες εἰσὶ τοῦ Δαυῒδ οἱ ψαλμοὶ, ἀλλὰ καὶ ἑτέρων προφητῶν ἐν τῷ ψάλλειν προφητευόντων. Διόπερ ἡ πᾶσα γραφὴ παρ’ Ἑβραίοις τῶν ψαλμῶν οὐ τοῦ Δαυῒδ ἐπιγράφει· ἀλλ’ ἀδιορίστως βίβλος ψαλμῶν ὀνομάζεται. Εἰς πέντε δὲ μέρη τὴν πᾶσαν τῶν Ψαλμῶν βίβλον παῖδες Ἑβραίων διαιροῦσι· πρῶτον εἰς τοὺς ἀπὸ αʹ μέχρι μʹ· δεύτερον εἰς τοὺς ἀπὸ μαʹ μέχρις οβʹ· τρίτον εἰς τοὺς ἀπὸ ογʹ μέχρις πηʹ· τέταρτον εἰς τοὺς ἀπὸ πθʹ μέχρις ρεʹ· πέμπτον εἰς τοὺς ἀπὸ ρςʹ μέχρι τέλους. Ἀνεπίγραφοι δέ εἰσι ψαλμοὶ ιθʹ, ἐπιγεγραμμένοι ρλαʹ. Τῶν ἐπι 23.68 γεγραμμένων δέ εἰσιν οὕτως αἱ διαιρέσεις· τοῦ μὲν Δαυῒδ οβʹ, τῶν υἱῶν Κορὲ ιαʹ, τοῦ Ἀσὰφ ιβʹ, Αἰθὰμ τοῦ Ἰσραηλίτου εἷς, Σολομῶντος βʹ, Μωϋσέως εἷς, ἀνώνυμοι ιζʹ, τῶν εἰς τὸ Ἀλληλούϊα ιεʹ. Εἰσὶ δὲ ἀνώνυμοι ὅσοι ἐπιγραφὰς μὲν ἔχουσιν, οὐ μὴν δηλοῦσι τίνος εἰσίν.

Eusebius’ Commentary on the Psalms: A Structural Overview

Eusebius’ Commentary on the Psalms is a massive work: my single spaced PDF fills over 500 pages of Greek text. It contains commentary, abbreviated and full, for the first 118 Psalms. Apparently, we have the full commentary for Psalms 51-95.3. The work also has several chunks of text that deal with the Psalms in general. These occur in the beginning of Migne’s edition. There is also a section between the 81 and 82 Psalms which discusses the Psalms ascribed to Asaph.

So, an outline of the work, as we have it from Migne, might look like this: (Where I’ve translated, I’ll fill in hyperlinks)

    Overview. These are general bits.

  • Eusebius on the Inscriptions of the Psalms. Some Abbreviated Teaching. Here he talks about the different kinds of psalms, according to their inscriptions (A Psalm, a Psalm of the Ode, and Ode of the Psalm, etc.)
  • A Hypothesis of Eusebius Pamphilli. This section discusses the authorship and divisions of the Psalms.
  • The Hypotheses of Eusebius on the Psalms. This section contains short thematic statements for each of the Psalms. Part 1
  • Eusebius on the Psalms. This is a longer extract which covers much of the same material as the other sections in the overview, but it goes into more detail. It discusses the origin of the Psalms, the authors, and several other topics. Part 1, Part 2
  • Eusebius of Caesarea on the Interlude. This is the last introductory bit, and it gives Eusebius’ explanation of how the “interludes” came about in the Psalms. Interlude translates the Greek work διαψαλμα, which translates the Hebrew Selah.

  • Psalms 1-71
  • On The Inscriptions of the Psalms Ascribed to Asaph
  • Psalms 72-118