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:

ΕΥΣΕΒΙΟΥ ΕΙΣ ΤΟΥΣ ΨΑΛΜΟΥΣ

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.

Greek Verse(s) of the Day

Here’s a couple of verses from today’s psalm that I rather liked.

This verse rather vividly captures the helpless situations we often find ourselves in:


ὅτι περιέσχον με κακά, ὧν οὐκ ἔστιν ἀριθμός,
κατέλαβόν με αἱ ἀνομίαι μου, καὶ οὐκ ἠδυνήθην τοῦ βλέπειν·
ἐπληθύνθησαν ὑπὲρ τὰς τρίχας τῆς κεφαλῆς μου,
καὶ ἡ καρδία μου ἐγκατέλιπέν με.


Psalm 39:13 (LXX)

For evil people surround me; they can’t even be numbered!

My enemies pursue me, and I can’t even see.

They have multiplied beyond the number of hairs on my head,

And even my own heart has forsaken me.

This verse captures rather well the Lord’s love for his people:

ἐγὼ δὲ πτωχός εἰμι καὶ πένης· κύριος φροντιεῖ μου.
βοηθός μου καὶ ὑπερασπιστής μου σὺ εἶ· ὁ θεός μου, μὴ χρονίσῃς.


Psalm 39:18 (LXX)

Although I’m poor and needy, the Lord thinks about me.

You, my God, are my helper and protector, do not delay.

Greek Verse(s) of the Day

Here are two verses from the Psalm I’m reading this morning, a portion from the “my life is terrible” part, and a portion from the “God has delivered me!” part. Both are good :-).

Update: It looks like I misread the Psalm. I *think* that the whole Psalm is a complaint. The latter verse is then part of the Psalmist’s argument with God: “I’ve hoped on you, so am I still suffering?”

“ἡ καρδία μου ἐταράχθη, ἐγκατέλιπέν με ἡ ἰσχύς μου,
καὶ τὸ φῶς τῶν ὀφθαλμῶν μου καὶ αὐτὸ οὐκ ἔστιν μετ᾿ ἐμοῦ.”

“My heart is troubled, and my strength as forsaken me,

and the light of my own eyes is not with me”
Psalm 37:11 (LXX)

ὅτι ἐπὶ σοί, κύριε, ἤλπισα·
σὺ εἰσακούσῃ, κύριε ὁ θεός μου.

Because on you, Lord, I hoped;

You will hear me, Lord my God.
Psalm 37:16 (LXX)

Eusebius on the Son, the Spirit, and the Angels

If you’re tiring of Eusebius, please skip along :-). I generally have the opposite problem: no posting at all!


Ἐνθάδε μὲν οὖν πνεῦμα στόματος αὐτοῦ ἀναγέγραπται. Εὑρήσομεν δὲ ἀλλαχοῦ καὶ λόγον στόματος αὐτοῦ εἰρημένον, ἵνα νοηθῇ ὁ Σωτὴρ καὶ τὸ ἅγιον αὐτοῦ Πνεῦμα. Ἀμφότερα δὲ συνήργησεν ἐν τῇ κτίσει τῶν οὐρανῶν καὶ τῶν ἐν αὐτοῖς δυνάμεων· διὰ τοῦτο εἴρηται· Τῷ λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτῶν. Οὐδὲν γὰρ ἁγιάζεται μὴ τῇ παρουσίᾳ τοῦ Πνεύματος. Ἀγγέλων γοῦν τὴν μὲν εἰς τὸ εἶναι πάροδον ὁ δημιουργὸς Λόγος, ὁ ποιητὴς τῶν ὅλων, παρείχετο· τὸν ἁγιασμὸν δὲ αὐτοῖς τὸ Πνεῦμα τὸ ἅγιον συνεπέφερεν· οὐ γὰρ νήπιοι κτισθέντες οἱ ἄγγελοι.

“Here we find ‘His Spirit’s mouth’ written, but elsewhere we find ‘His Word’s mouth’ said, in order that the Savior and his Holy Spirit might be known. For both were at work in the creation of the heavens and the angels. For this reason it says, “By the word of the Lord the heavens were stretched out, and by the Spirit of his mouth every one of his angels.” For nothing is consecrated except by the presence of the Spirit. Therefore, although the creative Word, the maker of all, prepared the way for the angels to come into being, the Holy Spirit, together with him, bestowed on them their consecration. For the angels were not created as children.”

I’m not sure what he means by the final bit “for the angels were not created as children.” It’s almost like αγιασμον (holiness or consecration) is functioning as a parallel to “coming of age,” since νηπιος can mean minor.

Eusebius Excerpt

Here’s another excerpt from Eusebius that I liked:


Οὐδὲν γὰρ ἁγιάζεται μὴ τῇ παρουσίᾳ τοῦ Πνεύματος.

Or:

For nothing is consecrated except by the presence of the Spirit.

Eusebius of Caesarea, On the 32nd Psalm

Update: I expanded on this quote here.

An Excerpt from Eusebius on Psalm 32 LXX

I liked this excerpt for several reasons. First, I’ve been able to make sense of the Greek. That’s a prerequisite! Second, I like what Eusebius has to say about almsgiving.

Here’s the Greek:


Ὅτι εὐθὺς ὁ λόγος τοῦ Κυρίου, καὶ πάντα τὰ ἔργα αὐτοῦ ἐν πίστει. Ἀγαπᾷ ἐλεημοσύνην καὶ κρίσιν· τοῦ ἐλέους Κυρίου πλήρης ἡ γῆ. Τὰ μὲν τῆς τῶν ὄντων καταλήψεως διὰ πίστεως ἡμῖν χωρείτω, τὰ δὲ τοῦ πρακτικοῦ βίου διὰ ἐλεημοσύνης καὶ κρίσεως. Ταῦτα γὰρ ἀγαπᾷ ὁ εὐθὺς τοῦ Κυρίου λόγος· ἅτε κριτικοὺς ἡμᾶς κατασκευάσας καὶ διακριτικοὺς τοῦ τε καλοῦ καὶ τοῦ ἐναντίου. Διὸ βούλεται ἡμᾶς μηδὲν ἀκρίτως πράττειν, μηδὲ ἀλόγως φέρεσθαι ταῖς ἐξ αὐτῶν ὁρμαῖς, κεκριμένως περὶ τῶν πρακτέων βουλεύεσθαι, καὶ πρός γε πάντων ἐλεημονικοὺς εἶναι, συγνωμονικοὺς δὲ πρὸς τοὺς ἁμαρτάνοντας γιγνομένους, συμπαθεῖς δὲ καὶ φιλανθρώπους πρὸς τοὺς ἐλέου δεομένους.

And my translation:

For the Word of the Lord is upright, and all of his works are done in faithfulness. He loves mercy and justice. The earth is full of his mercy.

Abstract things must be received through faith, but the practical things of life are done through mercy and justice. These are the things that the Word of the Lord loves: For us to be wise, prepared, and discerning both of the Good, and that which is before us. He never wants us to act unwisely, or to unreasonably give to those who beg from their own evil inclinations, who discreetly plot treachery and are beggars to all. Rather, he wants us to be aware of the sinners, but sympathetic and philanthropic to those in need.

The “Hypotheses” of Eusebius

In his commentary on the Psalms, Eusebius includes a section which has his “hypotheses” on every Psalm (Gk υποθεσις).  These are short little multi-word summations of each Psalms’ theme, as Eusebius understands it. I’ve translated the first 15 here. If anyone has any ideas for Psalm 5 and 14, please let me know. I’m not quite sure how to interpret those. These can be found in Migne Patrologia Graeca volume 23 column 68.

Psalm 1. An example of godliness and staying away from its opposite
Psalm 2. A prophecy concerning Christ and the calling of the nations.
Psalm 3. A prophecy of the good things coming to David.
Psalm 4. A prophecy concerning the One who suffered
Psalm 5. A prayer from a figure of the Church. (?)
Psalm 6. A teaching on confession and praise.
Psalm 7. Praise by David and the calling of the nations
Psalm 8. A prophecy on the calling of the nations.
Psalm 9. The death and resurrection of Christ, and his ascension to the throne, and the overthrow of all enemies.
Psalm 10. A victory song for those who contend for the godly prize.
Psalm 11. The kinds of evil, and a prophecy about the coming of Christ.
Psalm 12. The rising up of enemies, and expectation of Christ’s coming
Psalm 13. The kinds of evil, and a prophecy of Christ’s coming.
Psalm 14. The final restoration according to God. (?)
Psalm 15. The election of the Church and the resurrection of Christ.

And here is the Greek:

Psalm 1 – Greek αʹ Προτροπὴ θεοσεβείας καὶ ἀποτροπὴ τοῦ ἐναντίου.
Psalm 2 – Greek βʹ Προφητεία περὶ Χριστοῦ καὶ κλήσεως ἐθνῶν.
Psalm 3 – Greek γʹ Προφητεία γενησομένων ἀγαθῶν τῷ Δαυΐδ.
Psalm 4 – Greek δʹ Προφητεία τῷ Δαυῒδ περὶ ὧν πέπονθεν.
Psalm 5 – Greek εʹ Ἐκ προσώπου τῆς Ἐκκλησίας προσευχή.
Psalm 6 – Greek ςʹ Διδασκαλία ἐξομολογήσεως.
Psalm 7 – Greek ζʹ Τῷ Δαυῒδ ἐξομολόγησις καὶ διδασκαλία κλήσεως 1 ἐθνῶν.
Psalm 8 – Greek ηʹ Προφητεία κλήσεως ἐθνῶν.
Psalm 9 – Greek θʹ Θάνατος Χριστοῦ καὶ ἀνάστασις, καὶ βασιλείας παράληψις, ἐχθρῶν τε πάντων καθαίρεσις.
Psalm 10 – Greek ιʹ Ἐπινίκιος ὕμνος τοῦ κατὰ Θεὸν ἀγωνιζομένου.
Psalm 11 – Greek ιαʹ Κατηγορία πονηρῶν, καὶ προφητεία Χριστοῦ παρουσίας.
Psalm 12 – Greek ιβʹ Ἐχθρῶν ἐπανάστασις, καὶ προσδοκία Χριστοῦ παρουσίας.
Psalm 13 – Greek ιγʹ Κατηγορία πονηρῶν, καὶ προφητεία Χριστοῦ παρουσίας.
Psalm 14 – Greek ιδʹ Τοῦ κατὰ Θεὸν τελείου ἀποκατάστασις.
Psalm 15 – Greek ιεʹ Ἐκλογὴ Ἐκκλησίας, καὶ Χριστοῦ ἀνάστασις.

Ψαλμος 23

I rather enjoyed writing this reflection.  The prayer and praise pops into the middle, so there isn’t a separate prayer.

Psa. 23:1 ¶     Ψαλμὸς τῷ Δαυιδ· τῆς μιᾶς σαββάτων.
Τοῦ κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς,
ἡ οἰκουμένη καὶ πάντες οἱ κατοικοῦντες ἐν αὐτῇ·
Psa. 23:2     αὐτὸς ἐπὶ θαλασσῶν ἐθεμελίωσεν αὐτὴν
καὶ ἐπὶ ποταμῶν ἡτοίμασεν αὐτήν.
Psa. 23:3     τίς ἀναβήσεται εἰς τὸ ὄρος τοῦ κυρίου
καὶ τίς στήσεται ἐν τόπῳ ἁγίῳ αὐτοῦ;
Psa. 23:4     ἀθῷος χερσὶν καὶ καθαρὸς τῇ καρδίᾳ,
ὃς οὐκ ἔλαβεν ἐπὶ ματαίῳ τὴν ψυχὴν αὐτοῦ
καὶ οὐκ ὤμοσεν ἐπὶ δόλῳ τῷ πλησίον αὐτοῦ.
Psa. 23:5     οὗτος λήμψεται εὐλογίαν παρὰ κυρίου
καὶ ἐλεημοσύνην παρὰ θεοῦ σωτῆρος αὐτοῦ.
Psa. 23:6     αὕτη ἡ γενεὰ ζητούντων αὐτόν,
ζητούντων τὸ πρόσωπον τοῦ θεοῦ Ιακωβ.
διάψαλμα.
Psa. 23:7     ἄρατε πύλας, οἱ ἄρχοντες ὑμῶν,
καὶ ἐπάρθητε, πύλαι αἰώνιοι,
καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης.
Psa. 23:8     τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης;
κύριος κραταιὸς καὶ δυνατός,
κύριος δυνατὸς ἐν πολέμῳ.
Psa. 23:9     ἄρατε πύλας, οἱ ἄρχοντες ὑμῶν,
καὶ ἐπάρθητε, πύλαι αἰώνιοι,
καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης.
Psa. 23:10     τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης;
κύριος τῶν δυνάμεων, αὐτός ἐστιν ὁ βασιλεὺς τῆς δόξης.

καλος τουτος ψαλμος εστιν!  αγαπω αυτον.  ἡ γη του κυριου!  και το πληρομα αυτης!  οἱ φιλουντες γνωσιν ουδεν γινωσκουσιν.  ἡ γη ου κακη αλλα καλη.  Θεος αυτην εποιησεν και αγαπᾳ.  εποιησεν ουρανον και γην, αορατον και ορατον.  Θεος κυριος παντος.  Ιησους εστιν πρωτότοκος κτισεως και δια αυτου παντα εστιν.  ὑμνογραφος δε ερωτᾳ τίς αναβησεται προς τον κυριον ;   και ειπεν “αθῷος   χερσιν και καθαρος τῃ καρδιᾳ.”  ορθῶ δει λαλειν.  ου δυναται ψευδος ειναι εαν προς κυριον αναβαινειν θελει.  ευλογιαν λημψεται ὁ καθαρος απο κυριου.  τίς ευλογια ; τίς δοθησεται ὁ κυριος ; εαυτον θεος εδωκα.  πως ;  εν ὑιῳ και πνευματι αυτου εδωκα.  Ιησους εαυτον εδωκα ὑπερ ἡμῶν και απεστελλεν πνευμα απο Πατρος προς ἡμας.  μηγά δωρον εστιν!  σκια και τυποι εισιν εν τῃ παλαιῃ διαθήκῃ, ἡ δε αλεθεια εγενετο εν Χριστῳ.

ὁ ὑμνογραφος θελει ὂτι ζητουμεν το προσοπον του θεοῦ.  ουδεν μεν εβλεψεν θεον εγενετο θεος δε σαρξ εν Ιησου Χριστῳ.  δυναμεν εν σαρκι Χριστου, αρτῳ ἡμων, βλεπειν θεον.  ὁ διαψαλμα ἡμας λαλει ὂτι ζητουτων θεον εν μεσῳ ψαλμου εστιν.  λογος ψαλμου.  δίο, Ιησους Χριστος εν μεσῳ ψαλμου εστιν, Ιησους γαρ εστιν προσοπον και εικων θεου.  ζητειν Ιησους εστιν ζητειν προσοπον θεου.  βλεπομεν δε Χριστον εν τελῳ ψαλμου.  ου πορευομεν προς τον κυριον αλλα κυριος προς ἡμας επορευθη!  επορευθη εν Χριστῳ.  ὑψιστος μεν εστιν ὁ κυριος ὡς δε ανθρωπος εγενετο.

τίς εστιν κυριος τὴς δοξης ;
κυριος του σταυρου, αυτος εστιν ὁ βασιλευς της δοξης.

John Chrysostom and the Psalms

Since I’ve been reading through the Greek psalms recently, I’ve been curious about how the Fathers read the Psalms.  John Chrysostom is probably the most notable of the early Greek Fathers, so I naturally turned to him first.  The wikipedia page informed me that he wrote homilies on the Psalms, and that many of them are extant, but it didn’t give me a list of what Psalms he commented on!  I was then even more surprised to find out that no one has done a critical text of his homilies on the Psalms.  They have been translated into English.  There is a list of the extant homilies in the in that product  description, but I didn’t see that my first go around ;-).

Still curious to see which ones he commented on, I stumbled about a PDF of the work from Migne’s Patrologia Graeca. (HT Roger Pearse).  The PDF is pretty good, from a cursory glance.  It had been OCR’ed, so it was searchable!  I believe it was a Russian group who did the scanning, so huge props to them! Unfortunately, there was not a table of contents, and the titles for each Psalm where in Greek numerals (think Roman numerals with a Greek twist).  However, I was able to whip up a nice Ruby script to give me the information I wanted.  I’m thinking of creating either a series of PDFs (one per psalm), or just redoing the entire PDF with a table of contents and Arabic numerals.

I did find a few oddities in the PDF.  Psalms 9-12 got inserted twice, as best as I could tell.  Also, the OCR didn’t seem to like the digammas which were used in the numerals.  The digamma is a Greek letter that was largely obsolete by the classical period, but it has hung around as a numeral.  Also, I’ve noticed a discrepancy with that product description of the English translation.  It states that “Psalms 4-13, 44-50, and Volume Two contains commentaries on Psalms 109-150 (with the exception of the long Ps 119)” are commented on.  It looks like that misses Psalm 41 (Hebrew 42), which Chrysostom also commented on.  Also note that the English translation follows the Hebrew numbers.

Either way, here’s the list of Psalms that John Chrysostom commented on, with both the LXX chapter number and the Hebrew (English) chapter number.  If I do any more work with them, I’ll post something.

4 (LXX) – 4 (Hebrew)
5 (LXX) – 5 (Hebrew)
6 (LXX) – 6 (Hebrew)
7 (LXX) – 7 (Hebrew)
8 (LXX) – 8 (Hebrew)
9 (LXX) – 9-10 (Hebrew)
10 (LXX) – 11 (Hebrew)
11 (LXX) – 12 (Hebrew)
12 (LXX) – 13 (Hebrew)
9 (LXX) – 9-10 (Hebrew)
10 (LXX) – 11 (Hebrew)
11 (LXX) – 12 (Hebrew)
12 (LXX) – 13 (Hebrew)
41 (LXX) – 42 (Hebrew)
43 (LXX) – 44 (Hebrew)
44 (LXX) – 45 (Hebrew)
45 (LXX) – 46 (Hebrew)
46 (LXX) – 47 (Hebrew)
47 (LXX) – 48 (Hebrew)
48 (LXX) – 49 (Hebrew)
49 (LXX) – 50 (Hebrew)
108 (LXX) – 109 (Hebrew)
109 (LXX) – 110 (Hebrew)
110 (LXX) – 111 (Hebrew)
111 (LXX) – 112 (Hebrew)
112 (LXX) – 113 (Hebrew)
113 (LXX) – 114-115 (Hebrew)
114 (LXX) – 116:1-9 (Hebrew)
115 (LXX) – 116:10-19 (Hebrew)
116 (LXX) – 117 (Hebrew)
117 (LXX) – 118 (Hebrew)
119 (LXX) – 120 (Hebrew)
120 (LXX) – 121 (Hebrew)
121 (LXX) – 122 (Hebrew)
122 (LXX) – 123 (Hebrew)
123 (LXX) – 124 (Hebrew)
124 (LXX) – 125 (Hebrew)
125 (LXX) – 126 (Hebrew)
126 (LXX) – 127 (Hebrew)
127 (LXX) – 128 (Hebrew)
128 (LXX) – 129 (Hebrew)
129 (LXX) – 130 (Hebrew)
130 (LXX) – 131 (Hebrew)
131 (LXX) – 132 (Hebrew)
132 (LXX) – 133 (Hebrew)
133 (LXX) – 134 (Hebrew)
134 (LXX) – 135 (Hebrew)
135 (LXX) – 136 (Hebrew)
136 (LXX) – 137 (Hebrew)
137 (LXX) – 138 (Hebrew)
138 (LXX) – 139 (Hebrew)
139 (LXX) – 140 (Hebrew)
140 (LXX) – 141 (Hebrew)
141 (LXX) – 142 (Hebrew)
142 (LXX) – 143 (Hebrew)
143 (LXX) – 144 (Hebrew)
144 (LXX) – 145 (Hebrew)
145 (LXX) – 146 (Hebrew)
146 (LXX) – 147 (Hebrew)
147 (LXX) – 147:12-20 (Hebrew)
148 (LXX) – 148 (Hebrew)
149 (LXX) – 149 (Hebrew)
150 (LXX) – 150 (Hebrew)