{"slug":"pta0003.pta019","id":"greek:pta:pta0003.pta019","title":"Prologi varii","title_source":"Prologi varii","author":"Eusebius of Caesarea","genre":"other","date":"0300–0339","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T05:28:22Z","cost_usd":0.006503},"source":{"registry_id":"greek:pta:pta0003.pta019","work_id":"pta0003.pta019","edition":"pta","language":"","license":"CC BY-SA 4.0","url":"https://pta.bbaw.de/text/urn:cts:pta:pta0003.pta019.pta-grcBibex"},"stats":{"passages":12,"english_words":2424,"coptic_letters":0,"source_letters":9725,"commentary_units":69,"commentary_kinds":10,"derived_notes":0,"ambiguities":22,"work_notes":6,"external_links":1,"timeline":4},"summary":{"work":"pta0003.pta019","abstract":"The Prologi varii is a collection of prefaces by Eusebius of Caesarea, likely introducing biblical or exegetical works. Surviving only in Greek, the text is preserved through a narrow manuscript tradition, limiting textual control. The individual prefaces may date from different periods of Eusebius's career (ca. 260–340 CE), but the compilation date is uncertain. The work was not widely cited in later patristic literature, suggesting limited influence beyond manuscript transmission. The generic title and lack of a clear table of contents leave the work's scope and relation to Eusebius's corpus ambiguous.","historical_context":"Eusebius of Caesarea (ca. 260–340 CE) was a bishop, historian, and exegete active in Roman Palestine. The Prologi varii likely served as introductions to biblical books or commentaries, reflecting the early fourth-century Christian effort to systematize scriptural interpretation. The collection's Greek origin and survival point to a Byzantine manuscript context, with no known Latin or Syriac versions. The prefaces may have been composed at different times, possibly during Eusebius's episcopacy (ca. 314–340). The work's limited citation in later Greek patristic literature suggests it circulated primarily within scholarly or monastic circles rather than in liturgical or doctrinal settings. The source edition (pta) does not specify the manuscripts used, hindering verification of the critical text.","significance":"The Prologi varii offers insight into Eusebius's exegetical methods and the early fourth-century Christian approach to biblical introduction. It relates to his larger corpus, including the Chronicon and Ecclesiastical History, and to the development of biblical prologues in patristic literature. The work's survival, though fragmentary, provides a rare witness to the genre of scriptural prefaces in the Greek East.","timeline":[{"date":"ca. 260–340 CE","event":"Life of Eusebius of Caesarea; individual prefaces likely composed during this period."},{"date":"4th c.","event":"Compilation of the Prologi varii, possibly after Eusebius's death."},{"date":"4th–5th c.","event":"Manuscript transmission of the Greek text, with no known versions in other languages."},{"date":"Undated","event":"Limited citation in later Greek patristic literature; work preserved in narrow manuscript tradition."}],"relations":[{"work":"Eusebius of Caesarea, Chronicon","relation":"Contemporary work by the same author, reflecting his historical and exegetical interests.","key":"","label":null,"url":null},{"work":"Eusebius of Caesarea, Ecclesiastical History","relation":"Another major work by Eusebius, showing his broader literary output.","key":"","label":null,"url":null},{"work":"Eusebius of Caesarea, Commentary on the Psalms","relation":"Related exegetical work; the Prologi may have introduced such commentaries.","key":"","label":null,"url":null},{"work":"Origen, Hexapla","relation":"Influential earlier biblical scholarship that shaped Eusebius's exegetical approach.","key":"","label":null,"url":null},{"work":"Jerome, Prologus Galeatus","relation":"Later Latin biblical prologue tradition, possibly influenced by Greek models like Eusebius's prefaces.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Eusebius","label":"Eusebius of Caesarea","url":"https://en.wikipedia.org/wiki/Eusebius","reason":"Provides background on the author and his historical context."}],"cautions":["The date of compilation for the Prologi varii is uncertain; individual prefaces may span Eusebius's career.","The source edition (pta) does not specify the manuscripts used, limiting verification of the critical text.","The generic title and lack of a clear table of contents leave the work's scope and relation to Eusebius's corpus ambiguous.","The attribution of the seven summaries in the sample commentary to Eusebius is uncertain; they may be a later addition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000445,"generated":"2026-11-15T05:06:21Z"},"links":[{"kind":"source","label":"Patristic Text Archive","url":"https://pta.bbaw.de/text/urn:cts:pta:pta0003.pta019.pta-grcBibex"}],"checks":{"work":"pta0003.pta019","status":"pass","blocking":[],"warnings":[],"stats":{"passages":12,"translated":12,"commentary_passages":12,"commentary_units":69,"english_words":2424,"source_letters":9643,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a collection of prefaces (prologi) by Eusebius, likely introducing biblical or exegetical works. The plural title suggests a compilation of multiple short introductory pieces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The text survives only in Greek manuscript tradition, with no known Latin or Syriac versions. Its preservation depends on a narrow set of witnesses, limiting textual control.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Eusebius’s activity spans ca. 260–340 CE, but the individual prefaces may have been composed at different times. The collection’s date of compilation is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These prologi were not widely cited in later Greek patristic literature; their influence appears limited to manuscript transmission rather than doctrinal or liturgical use.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The source edition (pta) does not specify which manuscripts underpin the text; readers cannot verify the critical apparatus or assess variant readings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The term ‘prologi varii’ is generic; without a clear table of contents, the work’s scope and relation to Eusebius’s known corpus remain ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 12 narrative."},{"kind":"source","severity":"info","text":"Source edition: pta — CC BY-SA 4.0"}],"derived_structure":{"narrative":12},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Ὡς ἡ βίβλος τῶν ψαλμῶν καινὴν διδασκαλίαν περιέχει μετὰ τὴν Μωϋσέως νομοθεσίαν· καὶ ὅτι δευτέρα μετὰ τὴν Μωϋσέως γραφὴν διδασκαλικὴ βίβλος αὕτη τυγχάνει·\n\nΜετὰ γοῦν τὴν Μωϋσέως καὶ Ἰησοῦ τελευτὴν καὶ μετὰ τοὺς κριτὰς Δαυὶδ γενόμενος ὡσανεὶ τοῦ σωτῆρος αὐτὸς χρηματίσαι πατὴρ καταξιωθεὶς καινὸν τρόπον τὸν τῆς ψαλμῳδίας πρῶτος Ἑβραίοις παρέδωκεν. δι’ ἧς ἀναιρεῖ μὲν τὰ παρὰ Μωϋσεῖ 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.\n\nΠεριοχαὶ εἰς τοὺς ψαλμούς\n\nα. Προτροπὴ θεοσεβείας καὶ ἀποτροπὴ τοῦ ἐναντίου.\n\nβ. Προφητεία περὶ Χριστοῦ καὶ κλήσεως ἐθνῶν.\n\nγ. Προφητεία γενησομένων ἀγαθῶν τῷ Δαυίδ.\n\nδ. Προφητεία τοῦ Δαυὶδ περὶ ὧν πέπονθεν.\n\nε. Ἐκ προσώπου τῆς ἐκκλησίας προσευχή.\n\nϛ. Διδασκαλία ἐξομολογήσεως.\n\nζ. Τῷ Δαυὶδ ἐξομολόγησις καὶ προφητεία κλήσεως ἐθνῶν.","english":"The book of Psalms contains a new teaching after the legislation of Moses; and this is the second didactic book after the writing of Moses, as it happens.\n\nAfter the death of Moses and Joshua, and after the judges, David, having come and having been deemed worthy to be called the father of the savior, as it were, first delivered to the Hebrews a new mode, that of psalmody. Through this he abolishes the things legislated by Moses concerning sacrifices, and introduces a new mode of worship of God through hymns and acclamations; and he teaches many other things that surpass the law of Moses throughout his entire work.\n\nSummaries of the Psalms\n\n1. Exhortation to piety and turning away from the opposite.\n\n2. Prophecy concerning Christ and the calling of the nations.\n\n3. Prophecy of the good things that will happen to David.\n\n4. Prophecy of David concerning what he has suffered.\n\n5. Prayer from the perspective of the church.\n\n6. Teaching of confession.\n\n7. Confession to David and prophecy of the calling of the nations.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Περιοχαὶ εἰς τοὺς ψαλμούς","severity":"info","text":"The passage divides into two parts: a prose introduction on David's role and a list of seven summaries (περιοχαί) for individual psalms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δευτέρα μετὰ τὴν Μωϋσέως γραφὴν διδασκαλικὴ βίβλος","severity":"info","text":"Eusebius ranks Psalms as the second didactic book after the Pentateuch, reflecting a common patristic view of the Psalter as a compendium of Christian instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τοῦ σωτῆρος αὐτὸς χρηματίσαι πατὴρ","severity":"info","text":"Eusebius calls David 'father of the savior' (τοῦ σωτῆρος πατήρ), a typological title linking David to Christ, not a biological claim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀναιρεῖ μὲν τὰ παρὰ Μωϋσεῖ περὶ θυσιῶν νενομοθετημένα","severity":"info","text":"Eusebius alludes to the Psalter's supersession of Mosaic sacrifice, echoing New Testament themes (e.g., Hebrews 10) but without direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Προφητεία περὶ Χριστοῦ καὶ κλήσεως ἐθνῶν","severity":"info","text":"The second summary identifies a psalm as a prophecy of Christ and the calling of the nations, a standard Christian reading of royal psalms in Eusebius's exegetical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Περιοχαὶ εἰς τοὺς ψαλμούς","severity":"caution","text":"The seven summaries are generic and do not correspond to specific psalm numbers; their attribution to Eusebius is uncertain, as the list may be a later addition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοῦ σωτῆρος αὐτὸς χρηματίσαι πατὴρ' could be read as David being called father of the savior in a genealogical or typological sense; the latter is taken here.","The seven summaries (Περιοχαί) lack psalm numbers, making their identification ambiguous; they are treated as generic headings."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"η. Προφητεία κλήσεως ἐθνῶν.\n\nθ. Θάνατος Χριστοῦ καὶ ἀνάστασις καὶ βασιλείας παράληψις ἐχθρῶν τε πάντων καθαίρεσις.\n\nι. Ἐπινίκιος ὕμνος τοῦ κατὰ θεὸν ἀγωνιζομένου.\n\nια. Κατηγορία πονηρῶν καὶ προφητεία Χριστοῦ παρουσίας.\n\nιβ. Ἐχθρῶν ἐπανάστασις καὶ προσδοκία Χριστοῦ παρουσίας.\n\nιγ. Κατηγορία πονηρῶν καὶ προφητεία Χριστοῦ παρουσίας.\n\nιδ. Τοῦ κατὰ θεὸν τελείου ἀποκατάστασις.\n\nιε. Ἐκκλησίας ἐκλογὴ καὶ Χριστοῦ ἀνάστασις.\n\nιϛ. Τελείου ἀνδρὸς ἢ αὐτοῦ τοῦ Χριστοῦ προσευχὴ ὑπὲρ τῶν δι’ αὐτοῦ σωθησομένων.\n\nιζ. Εὐχαριστία τοῦ Δαυὶδ καὶ προφητεία Χριστοῦ παρουσίας καὶ ἀναλήψεως.\n\nιη. Θεολογία σὺν διδασκαλίᾳ ἠθικῇ.\n\nιθ. Εὐχὴ τῶν συμπραττόντων τῷ Δαυὶδ δικαίων.\n\nκ. Ἔντευξις τῶν συμπραττόντων τῷ Δαυίδ.\n\nκα. Προφητεία Χριστοῦ παθῶν καὶ ἐθνῶν κλῆσις.\n\nκβ. Διδασκαλία καὶ νέου λαοῦ εἰσαγωγή.\n\nκγ. Προφητεία κλήσεως ἐθνῶν καὶ τελείωσις τῶν σωζομένων.\n\nκδ. Διδασκαλία ἐξομολογήσεως.\n\nκε. Ἔντευξις τοῦ κατὰ θεὸν προκόπτοντος.","english":"8. Prophecy of the calling of the nations.\n\n9. Death of Christ and resurrection and assumption of the kingdom and destruction of all enemies.\n\n10. Victory hymn of the one who contends according to God.\n\n11. Accusation of the wicked and prophecy of the coming of Christ.\n\n12. Revolt of enemies and expectation of the coming of Christ.\n\n13. Accusation of the wicked and prophecy of the coming of Christ.\n\n14. Restoration of the one who is perfect according to God.\n\n15. Election of the Church and resurrection of Christ.\n\n16. Prayer of the perfect man or of Christ himself on behalf of those who will be saved through him.\n\n17. Thanksgiving of David and prophecy of the coming and ascension of Christ.\n\n18. Theology together with moral teaching.\n\n19. Prayer of the righteous who cooperate with David.\n\n20. Entreaty of those who cooperate with David.\n\n21. Prophecy of the sufferings of Christ and the calling of the nations.\n\n22. Teaching and introduction of a new people.\n\n23. Prophecy of the calling of the nations and perfection of those being saved.\n\n24. Teaching of confession.\n\n25. Entreaty of the one who progresses according to God.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"η. Προφητεία κλήσεως ἐθνῶν","severity":"info","text":"The passage is a list of brief thematic headings (κεφάλαια) for Psalms 8–25, each introduced by a Greek numeral (η, θ, ι, etc.). This structural format is typical of early Christian psalm introductions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κλήσεως ἐθνῶν","severity":"info","text":"The phrase 'calling of the nations' (κλήσεως ἐθνῶν) is a technical term in Eusebius’s exegesis, referring to the prophetic summons of Gentiles to salvation, often linked to the universal scope of the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θ. Θάνατος Χριστοῦ καὶ ἀνάστασις","severity":"info","text":"The heading for Psalm 9 (LXX) references Christ’s death and resurrection, themes Eusebius finds in the psalm’s content, though no specific verse is quoted here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ι. Ἐπινίκιος ὕμνος","severity":"info","text":"The term 'victory hymn' (ἐπινίκιος ὕμνος) reflects Eusebius’s typological reading of the Psalms as prefiguring Christ’s triumph over evil, a common motif in his commentary tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ιϛ. Τελείου ἀνδρὸς ἢ αὐτοῦ τοῦ Χριστοῦ προσευχὴ","severity":"info","text":"The alternative interpretation—prayer of the perfect man or of Christ himself—shows Eusebius’s awareness of multiple exegetical possibilities, a feature of his scholarly method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κγ. Προφητεία κλήσεως ἐθνῶν καὶ τελείωσις τῶν σωζομένων","severity":"caution","text":"The heading for Psalm 23 repeats the phrase 'calling of the nations' from Psalm 8, but the English draft renders 'perfection of those being saved' for τελείωσις; the Greek implies a process of completion, not a static state.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek numerals (η, θ, ι, etc.) correspond to Psalms 8–25 in the Septuagint numbering, but the English draft does not specify the psalm numbers, leaving the exact referent implicit.","The phrase 'βασιλείας παράληψις' in heading 9 could mean 'assumption of the kingdom' (as in the draft) or 'taking over of the kingdom'; the nuance is ambiguous."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"κϛ. Εὐχαριστία καὶ αἴτησις ἀγαθῶν.\n\nκζ. Δέησις μετὰ προφητείας.\n\nκη. Προφητεία αἰνιγματώδης σὺν θεολογίᾳ.\n\nκθ. Εὐχαριστία σὺν ἐξομολογήσει.\n\nλ. Ἐξομολόγησις σὺν ἱκετηρίᾳ.\n\nλα. Προφητεία τῶν διὰ Χριστοῦ σωθησομένων.\n\nλβ. Παρακέλευσις ὑμνολογίας σὺν θεολογίᾳ.\n\nλγ. Διδασκαλία εὐχαριστίας.\n\nλδ. Ἱκετηρία δικαίου καὶ προφητεία περὶ Χριστοῦ.\n\nλε. Ἔλεγχος ἀσεβῶν σὺν θεολογίᾳ.\n\nλϛ. Διδασκαλία θεοσεβοῦς βίου.\n\nλζ. Διδασκαλία ἐξομολογήσεως.\n\nλη. Ἔντευξις σὺν ἐξομολογήσει.\n\nλθ. Εὐχαριστία τοῦ κατὰ θεὸν σωθέντος καὶ μνήμη ἐκκλησίας.\n\nμ. Προφητεία περὶ Χριστοῦ καὶ περὶ τοῦ προδότου.\n\nμα. Ἱκετηρία προφητῶν ἐπὶ τῇ ἀποβολῇ τοῦ Ἰουδαίων ἔθνους.\n\nμβ. Ἱκετηρία προφητῶν ἐπὶ τῇ ἀποβολῇ τοῦ Ἰουδαίων ἔθνους.\n\nμγ. Ἱκετηρία προφητῶν ἐπὶ τῇ ἀποβολῇ τοῦ Ἰουδαίων ἔθνους.\n\nμδ. Ἐπιφάνεια Χριστοῦ βασιλείας.\n\nμε. Ἀποστόλων κήρυγμα.\n\nμϛ. Κλῆσις ἐθνῶν.\n\nμζ. Ὕμνος εἰς θεὸν ὑπὲρ τῆς ἐκκλησίας καὶ καθαίρεσις διωγμῶν.\n\nμη. Θείας κρίσεως διδασκαλία.","english":"26. Thanksgiving and petition for good things.\n\n27. Supplication with prophecy.\n\n28. Enigmatic prophecy with theology.\n\n29. Thanksgiving with confession.\n\n30. Confession with supplication.\n\n31. Prophecy of those who will be saved through Christ.\n\n32. Exhortation to hymnody with theology.\n\n33. Instruction on thanksgiving.\n\n34. Supplication of a righteous man and prophecy concerning Christ.\n\n35. Refutation of the impious with theology.\n\n36. Instruction on a godly life.\n\n37. Instruction on confession.\n\n38. Intercession with confession.\n\n39. Thanksgiving of one saved according to God and remembrance of the Church.\n\n40. Prophecy concerning Christ and concerning the traitor.\n\n41. Supplication of the prophets over the rejection of the nation of the Jews.\n\n42. Supplication of the prophets over the rejection of the nation of the Jews.\n\n43. Supplication of the prophets over the rejection of the nation of the Jews.\n\n44. Epiphany of the kingdom of Christ.\n\n45. Preaching of the Apostles.\n\n46. Calling of the nations.\n\n47. Hymn to God on behalf of the Church and abolition of persecutions.\n\n48. Instruction on divine judgment.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"κϛ–μη","severity":"info","text":"The passage lists 23 units (26–48) in a numbered sequence, each a brief title for a psalm or hymn. The series continues from the previous passage (units 8–14) and likely forms a catalogue of liturgical pieces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἱκετηρία","severity":"info","text":"Ἱκετηρία (units 34, 41–43) denotes a supplication or entreaty, often with a ritual gesture (holding an olive branch). In Christian usage it can refer to a prayer of petition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐξομολόγησις","severity":"info","text":"Ἐξομολόγησις (units 29, 30, 37, 38) means confession, both of faith and of sins. In liturgical contexts it often designates a penitential psalm or prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"προδότης","severity":"info","text":"Unit 40 mentions a traitor (προδότης). In early Christian literature this often refers to Judas Iscariot, but could also denote an apostate or betrayer of the faith in a broader sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀποβολὴ τοῦ Ἰουδαίων ἔθνους","severity":"info","text":"Units 41–43 repeat the phrase 'rejection of the nation of the Jews.' This reflects a common early Christian theme of the Jews' displacement from divine favor after Christ, often linked to prophetic lament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μγ–μη","severity":"info","text":"Units 41–43 are identical in wording, suggesting either a scribal repetition or three distinct but similarly titled pieces. The sequence from 44 to 48 shifts to themes of Christ's epiphany, apostolic preaching, and divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repeated identical titles for units 41–43 may indicate a textual corruption or deliberate triple repetition; the reading taken is that they are three separate items with the same heading.","The term 'προδότης' in unit 40 could refer to Judas or to a generic betrayer; the context does not specify."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"μθ. Ἀνατροπὴ τοῦ περὶ θυσιῶν Μωϋσέως νόμου καὶ εἰσαγωγὴ τοῦ τῆς Kαινῆς διαθήκης τρόπου.\n\nν. Διδασκαλία ἐξομολογήσεως.\n\nνα. Ἔλεγχος μοχθηροῦ τρόπου καὶ τέλος τοῦ αὐτοῦ.\n\nνβ. Σωτήριος ἐπιφάνεια καὶ ἀθεότητος ἀπαλλαγή.\n\nνγ. Προσευχὴ τοῦ διὰ θεὸν ἐλαυνομένου.\n\nνδ. Δήλωσις τῶν κατὰ Χριστοῦ τετολμημένων.\n\nνε. Δικαίου εὐχαριστία ῥυσθέντος ἐξ ἐχθρῶν.\n\nνϛ. Εὐχαριστία τοῦ Δαυὶδ καὶ προφητεία κλήσεως ἐθνῶν.\n\nνζ. Διδασκαλία τῆς τοῦ θεοῦ δικαιοκρισίας.\n\nνη. Κλῆσις ἐθνῶν καὶ Ἰουδαίων ἀποβολή.\n\nνθ. Ἀποβολὴ τοῦ Ἰουδαίων ἔθνους καὶ κλῆσις ἐθνῶν.\n\nξ. Δέησις σὺν εὐχαριστίᾳ.\n\nξα. Διδασκαλία θεραπευτική.\n\nξβ. Εὐχαριστία τοῦ κατὰ θεὸν τελείου.\n\nξγ. Διδασκαλία θεοσεβείας ἀθλητοῦ.\n\nξδ. Κλῆσις ἐθνῶν.\n\nξε. Κλῆσις ἐθνῶν καὶ ἀποστόλων μαρτυρία.\n\nξϛ. Κλῆσις ἐθνῶν καὶ ἀποστόλων κήρυγμα.\n\nξζ. Χριστοῦ ἐνανθρώπησις καὶ ἐθνῶν κλῆσις.\n\nξη. Πάθη Χριστοῦ καὶ Ἰουδαίων ἀποβολή.\n\nξθ. Ἱκετηρία δικαίου ἢ καὶ αὐτοῦ τοῦ Χριστοῦ.\n\nο. Χριστοῦ πάθη καὶ ἀνάστασις.","english":"49. Overturning of the Mosaic law concerning sacrifices and introduction of the manner of the New Covenant.\n\n50. Teaching of confession.\n\n51. Refutation of a depraved manner and its conclusion.\n\n52. Salvific epiphany and deliverance from godlessness.\n\n53. Prayer of one persecuted for God.\n\n54. Declaration of the things dared against Christ.\n\n55. Thanksgiving of a righteous man delivered from enemies.\n\n56. Thanksgiving of David and prophecy of the calling of the nations.\n\n57. Teaching of God’s righteous judgment.\n\n58. Calling of the nations and rejection of the Jews.\n\n59. Rejection of the Jewish nation and calling of the nations.\n\n60. Supplication with thanksgiving.\n\n61. Therapeutic teaching.\n\n62. Thanksgiving of one perfect according to God.\n\n63. Teaching of piety of an athlete.\n\n64. Calling of the nations.\n\n65. Calling of the nations and testimony of the apostles.\n\n66. Calling of the nations and proclamation of the apostles.\n\n67. Incarnation of Christ and calling of the nations.\n\n68. Sufferings of Christ and rejection of the Jews.\n\n69. Supplication of a righteous man or even of Christ himself.\n\n70. Sufferings and resurrection of Christ.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a numbered list of 22 headings (49–70) for psalms or canticles, continuing the pattern of the previous passage. Each heading summarizes the content or function of the biblical text it introduces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀνατροπή","severity":"info","text":"Ἀνατροπή (overturning) here denotes a rhetorical refutation or reversal of the Mosaic law, not a physical destruction. The term is common in early Christian polemic against Jewish practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Headings 58–59 and 68 explicitly contrast the calling of the nations (ἐθνῶν κλῆσις) with the rejection of the Jews (Ἰουδαίων ἀποβολή), reflecting a supersessionist theology typical of Eusebius’s era.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δαυίδ","severity":"info","text":"Heading 56 attributes a thanksgiving to David (τοῦ Δαυίδ), indicating that the psalm is ascribed to him as author or speaker, a common attribution in the Septuagint psalter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"Heading 69 offers an alternative: ἱκετηρία δικαίου ἢ καὶ αὐτοῦ τοῦ Χριστοῦ (supplication of a righteous man or even of Christ himself). This ambiguity may reflect a textual variant or exegetical uncertainty in the source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"These headings likely served as liturgical rubrics or exegetical summaries in a Christian psalter, guiding the reader’s interpretation of each psalm in a salvation-historical framework.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical psalms or canticles corresponding to each heading are not specified in the passage; the headings may refer to texts now lost or differently numbered.","Heading 69 leaves open whether the supplication is by a generic righteous man or by Christ himself, a distinction that affects Christological interpretation."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"οα. Προφητεία Χριστοῦ βασιλείας καὶ κλήσεως ἐθνῶν.\n\nοβ. Ἐξομολόγησις τῆς ἀνθρωπίνης ἀσθενείας ἐπὶ τῇ τῶν ἀσεβῶν εὐπραγίᾳ καὶ τῆς τοῦ θεοῦ μακροθυμίας.\n\nογ. Προαναφώνησις τῆς ἐσχάτης Ἰουδαίων πολιορκίας τῆς ἐπὶ Οὐεσπασιανοῦ καὶ Τίτου γενομένης.\n\nοδ. Χριστοῦ θεολογία καὶ ὑπόμνησις τοῦ θείου δικαστηρίου.\n\nοε. Ἐκδίκησις κατὰ ἀσεβῶν τῆς τοῦ θεοῦ κρίσεως.\n\nοϛ. Περὶ τῆς τοῦ θεοῦ μακροθυμίας καὶ τῶν θαυμασίων ἔργων αὐτοῦ.\n\nοζ. Χριστοῦ διαστολὴ πρὸς τὴν ἐκκλησίαν περὶ τῆς τοῦ προτέρου λαοῦ παρανομίας.\n\nοη. Προφητεία τῶν κατὰ Ἀντίοχον Ἰουδαίοις συμβάντων ἢ ἱστορία ἐν τοῖς Μακκαβαίοις.\n\nοθ. Προφητεία τῆς ὑπὸ Ἀσσυρίων πολιορκίας καὶ δέησις περὶ τῆς τοῦ Χριστοῦ ἐπιφανείας.\n\nπ. Κλῆσις ἐθνῶν καὶ διδασκαλία τῶν συμβεβηκότων τῷ προτέρῳ λαῷ.\n\nπα. Ἔλεγχος τῶν ἀρχόντων τοῦ Ἰουδαίων ἔθνους καὶ προφητεία περὶ τῶν ἐθνῶν.\n\nπβ. Δέησις ὑπὲρ τοῦ πεπονθότος τὰ σκυθρωπὰ λαοῦ καὶ προφητεία περὶ τοῦ τέλους τῶν ἐχθρῶν τοῦ θεοῦ.","english":"71. Prophecy of Christ's kingdom and the calling of the nations.\n\n72. Confession of human weakness at the prosperity of the impious and of God's forbearance.\n\n73. Foretelling of the final siege of the Jews which occurred under Vespasian and Titus.\n\n74. Theology of Christ and reminder of the divine judgment.\n\n75. Vengeance against the impious of God's judgment.\n\n76. Concerning God's forbearance and his wondrous works.\n\n77. Christ's distinction to the church concerning the lawlessness of the former people.\n\n78. Prophecy of the events that befell the Jews under Antiochus, or history in the Maccabees.\n\n79. Prophecy of the siege by the Assyrians and a prayer concerning the epiphany of Christ.\n\n80. Calling of the nations and teaching of the events that befell the former people.\n\n81. Refutation of the rulers of the Jewish nation and prophecy concerning the nations.\n\n82. Prayer on behalf of the people who suffered grievous things and prophecy concerning the end of the enemies of God.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"οα–πβ","severity":"info","text":"The passage lists twelve units (71–82) in a series of brief headings, each summarizing a prophetic or theological theme. The sequence moves from Christ's kingdom (71) to the end of God's enemies (82), with recurring motifs of judgment, forbearance, and the calling of nations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ογ. Προαναφώνησις τῆς ἐσχάτης Ἰουδαίων πολιορκίας τῆς ἐπὶ Οὐεσπασιανοῦ καὶ Τίτου γενομένης","severity":"info","text":"Unit 73 refers to the final siege of Jerusalem under Vespasian and Titus (70 CE), a key event in Jewish-Roman history. Eusebius interprets this as a fulfillment of prophecy, aligning with his apologetic and historical works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οη. Προφητεία τῶν κατὰ Ἀντίοχον Ἰουδαίοις συμβάντων ἢ ἱστορία ἐν τοῖς Μακκαβαίοις","severity":"info","text":"Unit 78 references the Maccabean revolt against Antiochus IV Epiphanes (2nd century BCE), known from the books of Maccabees. Eusebius treats this as either prophecy or history, reflecting his method of reading Jewish scriptures as prefiguring later events.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προαναφώνησις","severity":"info","text":"The term προαναφώνησις (proanaphōnēsis) means 'foretelling' or 'pre-announcement,' a rhetorical term for a prophetic statement. It appears in unit 73, emphasizing Eusebius's view of biblical prophecy as predictive of historical events.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεολογία","severity":"info","text":"The term θεολογία (theologia) in unit 74 refers to discourse about the divine nature of Christ, a key concept in Eusebius's theological framework. It contrasts with later technical uses in Trinitarian debates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πβ. Δέησις ὑπὲρ τοῦ πεπονθότος τὰ σκυθρωπὰ λαοῦ","severity":"info","text":"Unit 82's 'prayer on behalf of the people who suffered grievous things' echoes themes of intercession and eschatological hope found in Psalms and prophetic literature, such as Isaiah or Jeremiah, which Eusebius frequently cites.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a list of headings; the precise referents of some prophecies (e.g., unit 77's 'Christ's distinction to the church') are unclear without the full context of Eusebius's work. The English draft translates 'προαναφώνησις' as 'foretelling' but the Greek term may carry a more specific rhetorical nuance."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"πγ. Χριστοῦ ἐνανθρώπησις καὶ περὶ τῶν ἐκκλησιῶν.\n\nπδ. Προφητεία εἰς Χριστὸν καὶ τοὺς δι’ αὐτοῦ λελυτρωμένους.\n\nπε. Προσευχὴ τῷ Δαυὶδ καὶ προφητεία κλήσεως ἐθνῶν.\n\nπϛ. Χριστοῦ ἐνανθρώπησις καὶ κλῆσις ἐθνῶν.\n\nπζ. Χριστοῦ θάνατον προφητεύει.\n\nπη. Χριστοῦ βασιλεία ἐκ σπέρματος Δαυίδ.\n\nπθ. Ἰουδαίων ἀποβολή.\n\nϙ. Χριστοῦ νίκη καὶ παντὸς τοῦ κατ’ αὐτὸν τελειουμένου.\n\nϙα. Περὶ τῆς κατὰ θεὸν ἀναπαύσεως.\n\nϙβ. Ὕμνος βασιλείας Χριστοῦ ἐπὶ τῆς πρώτης αὐτοῦ παρουσίας.\n\nϙγ. Περὶ τῶν κατὰ τῆς ἐκκλησίας διωγμῶν.\n\nϙδ. Κλῆσις Ἰουδαίων καὶ ἀπόγνωσις τῶν αὐτῶν.\n\nϙε. Κλῆσις ἐθνῶν καὶ Χριστοῦ παρουσία.\n\nϙϛ. Ὕμνος βασιλείας Χριστοῦ ἐπὶ τῆς δευτέρας αὐτοῦ παρουσίας.\n\nϙζ. Κλῆσις ἐθνῶν καὶ Χριστοῦ παρουσία.\n\nϙη. Ὕμνος βασιλείας Χριστοῦ.\n\nϙθ. Κλῆσις ἐθνῶν.\n\nρ. Ὕμνος τοῦ κατὰ θεὸν τελειουμένου.\n\nρα. Ὀδυρμὸς ἐπὶ τῷ προτέρῳ λαῷ καὶ προφητεία νεοῦ λαοῦ καὶ κλῆσις ἐθνῶν.\n\nρβ. Διδασκαλία εὐχαριστίας.\n\nργ. Διδασκαλία ἐξομολογήσεως.","english":"83. The incarnation of Christ and concerning the churches.\n\n84. A prophecy concerning Christ and those redeemed through him.\n\n85. A prayer to David and a prophecy of the calling of the nations.\n\n86. The incarnation of Christ and the calling of the nations.\n\n87. He prophesies the death of Christ.\n\n88. The kingdom of Christ from the seed of David.\n\n89. The rejection of the Jews.\n\n90. The victory of Christ and of everything perfected according to him.\n\n91. Concerning rest in accordance with God.\n\n92. A hymn of the kingdom of Christ at his first coming.\n\n93. Concerning the persecutions against the church.\n\n94. The calling of the Jews and the despair of the same.\n\n95. The calling of the nations and the coming of Christ.\n\n96. A hymn of the kingdom of Christ at his second coming.\n\n97. The calling of the nations and the coming of Christ.\n\n98. A hymn of the kingdom of Christ.\n\n99. The calling of the nations.\n\n100. A hymn of that which is perfected according to God.\n\n101. A lament for the former people and a prophecy of a new people and the calling of the nations.\n\n102. Teaching on thanksgiving.\n\n103. Teaching on confession.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"πγ. Χριστοῦ ἐνανθρώπησις","severity":"info","text":"The sequence from 83 to 103 forms a continuous series of headings, each numbered with Greek numerals (πγ = 83, πδ = 84, etc.). The pattern alternates between Christological themes (incarnation, death, kingdom) and ecclesiological themes (calling of nations, persecution, hymns).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κλῆσις ἐθνῶν","severity":"info","text":"The phrase 'calling of the nations' (κλῆσις ἐθνῶν) appears repeatedly (85, 86, 95, 97, 99, 101). In Eusebius' exegetical framework, it refers to the prophetic vocation of Gentiles to the Christian faith, a key theme in his apologetic and biblical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὕμνος βασιλείας Χριστοῦ","severity":"info","text":"The 'hymn of the kingdom of Christ' (ὕμνος βασιλείας Χριστοῦ) appears in 92, 96, and 98, distinguished by 'first coming' (92) and 'second coming' (96). This reflects Eusebius' typological reading of the Psalms as prefiguring Christ's two advents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἰουδαίων ἀποβολή","severity":"info","text":"The 'rejection of the Jews' (89) and 'lament for the former people' (101) echo Eusebius' supersessionist theology, common in early Christian polemic, which interprets Jewish suffering as divine punishment for rejecting Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ϙβ. Ὕμνος βασιλείας Χριστοῦ ἐπὶ τῆς πρώτης αὐτοῦ παρουσίας","severity":"info","text":"The pair 92 (first coming) and 96 (second coming) forms a deliberate structural parallel, framing the intervening headings (93–95) which treat persecution and the calling of Jews and nations, suggesting a chiastic arrangement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσευχὴ τῷ Δαυίδ","severity":"caution","text":"The phrase 'prayer to David' (85) is unusual; it may indicate a psalm addressed to David as a type of Christ, or a textual corruption. The English draft renders it as 'a prayer to David', but the Greek could also be read as 'prayer of David' (genitive).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προσευχὴ τῷ Δαυίδ' (85) is ambiguous: it could mean 'prayer to David' (as a saint) or 'prayer of David' (dative of possession). The English draft takes the former, but the latter is also possible.","The referent of 'τοῦ κατ’ αὐτὸν τελειουμένου' (90, 100) is unclear: it may mean 'everything perfected according to him (Christ)' or 'the one perfected according to him'."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ρδ. Διδασκαλία τοῖς ἔθνεσι τῶν εἰς τὸν πρότερον λαὸν τοῦ θεοῦ εὐεργεσιῶν.\n\nρε. Διδασκαλία δυσσεβείας τοῦ Ἰουδαίων ἔθνους.\n\nρϛ. Προφητεία κλήσεως ἐθνῶν καὶ τῆς εἰς ἀνθρώπους τοῦ θεοῦ λόγου ἐπιλάμψεως.\n\nρζ. Κλῆσις ἐθνῶν.\n\nρη. Πάθη Χριστοῦ.\n\nρθ. Νίκη Χριστοῦ.\n\nρι. Εὐχαριστία Χριστοῦ.\n\nρια. Διδασκαλία Χριστοῦ.\n\nριβ. Νέου λαοῦ κλῆσις.\n\nριγ. Νέου λαοῦ διδασκαλία.\n\nριδ. Νέου λαοῦ προκοπή.\n\nριε. Νέου λαοῦ τελείωσις.\n\nριϛ. Κλῆσις ἐθνῶν.\n\nριζ. Νίκη τῶν ἐν Χριστῷ ἀγωνιζομένων καὶ προφητεία περὶ Χριστοῦ.\n\nριη. Στοιχείωσις τῆς κατὰ θεὸν εἰσαγωγῆς.\n\nριθ. Παροικίας.\n\nρκ. Ἐπανόδου Βαβυλῶνος καὶ τῆς διασπορᾶς.\n\nρκα. Ἀγαθῶν εὐαγγέλια.\n\nρκβ. Εὐχῆς.\n\nρκγ. Εὐχαριστίας.\n\nρκδ. Ἀποκαταστάσεως.\n\nρκε. Προσδοκία μελλόντων.\n\nρκϛ. Οἰκοδομὴ ἐκκλησίας.\n\nρκζ. Κλῆσις ἐθνῶν.\n\nρκη. Νίκης θεοῦ στρατιᾶς.\n\nρκθ. Εὐχῆς μαρτύρων.\n\nρλ. Περὶ ταπεινοφροσύνης.\n\nρλα. Προσευχὴ τοῦ Δαυὶδ καὶ ἐπιφάνεια Χριστοῦ.\n\nρλβ. Λαοῦ τελείου.\n\nρλγ. Λαοῦ ἐρχομένου.","english":"94. Instruction to the nations concerning the benefactions to the former people of God.\n\n95. Instruction concerning the impiety of the Jewish nation.\n\n96. Prophecy of the calling of the nations and of the shining forth of the Word of God among men.\n\n97. Calling of the nations.\n\n98. Sufferings of Christ.\n\n99. Victory of Christ.\n\n100. Thanksgiving of Christ.\n\n101. Teaching of Christ.\n\n102. Calling of a new people.\n\n103. Teaching of a new people.\n\n104. Progress of a new people.\n\n105. Perfection of a new people.\n\n106. Calling of the nations.\n\n107. Victory of those who contend in Christ and a prophecy concerning Christ.\n\n108. Elementary instruction in the introduction according to God.\n\n109. Sojourn.\n\n110. Return from Babylon and of the dispersion.\n\n111. Good tidings.\n\n112. Of prayer.\n\n113. Of thanksgiving.\n\n114. Of restoration.\n\n115. Expectation of things to come.\n\n116. Building of a church.\n\n117. Calling of the nations.\n\n118. Of the army of God's victory.\n\n119. Of the prayer of the martyrs.\n\n120. Concerning humility.\n\n121. Prayer of David and epiphany of Christ.\n\n122. Of a perfect people.\n\n123. Of a people coming.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the catalogue of chapter headings (κεφάλαια) for a work on prophecy and salvation history, each numbered in Greek numerals from ρδ (94) to ρλγ (133).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Διδασκαλία","severity":"info","text":"Διδασκαλία (didaskalia) here means 'instruction' or 'teaching', a recurring rubric in Eusebius' prophetic collections, often introducing a passage that expounds a scriptural lesson.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κλῆσις ἐθνῶν","severity":"info","text":"Κλῆσις ἐθνῶν ('calling of the nations') is a key theme in Eusebius' apologetic, linking Old Testament prophecy to the Gentile mission of the Church. It appears multiple times (ρϛ, ρζ, ριϛ, ρκζ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐπανόδου Βαβυλῶνος","severity":"info","text":"Ἐπανόδου Βαβυλῶνος ('Return from Babylon') refers to the end of the Babylonian Exile (6th cent. BCE), used typologically by Eusebius to prefigure Christian restoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Παροικίας","severity":"info","text":"Παροικίας ('sojourn') is a technical term in Eusebius for the period of Jewish exile or dispersion, often contrasted with the Christian 'restoration' (ἀποκατάστασις).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The sequence from ριβ to ριε traces a progressive scheme: calling, teaching, progress, perfection of a 'new people' (νέου λαοῦ), reflecting Eusebius' view of Christian salvation history as a gradual ascent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek numerals ρδ–ρλγ are clear, but the English draft numbers them 94–123, a discrepancy of 10; the cause is uncertain (possibly a miscount or a gap in the source).","The referent of 'new people' (νέου λαοῦ) is not explicitly defined; it likely means the Christian community, but could also refer to a restored Jewish remnant."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ρλδ. Διδασκαλία εἰσακτική.\n\nρλε. Εὐχαριστία λελυτρωμένων.\n\nρλϛ. Ἁγίων φωναὶ τῶν ἐν αἰχμαλωσίᾳ.\n\nρλζ. Εὐχαριστία μετὰ προφητείας.\n\nρλη. Ἔντευξις δικαίου σὺν θεολογίᾳ.\n\nρλθ. Φωναὶ τοῦ κατὰ θεὸν ἀγωνιζομένου.\n\nρμ. Προσευχὴ τοῦ κατὰ θεὸν τελείου.\n\nρμα. Φωνὴ τοῦ κατὰ θεὸν πολεμουμένου.\n\nρμβ. Προσευχὴ ἐξομολογουμένου.\n\nρμγ. Εὐχαριστία νενικηκότος.\n\nρμδ. Ὕμνος σὺν θεολογίᾳ.\n\nρμε. Ὕμνος σὺν θεολογίᾳ.\n\nρμϛ. Ὕμνος σὺν θεολογίᾳ.\n\nρμζ. Ὕμνος σὺν θεολογίᾳ.\n\nρμη. Ὕμνος σὺν θεολογίᾳ.\n\nρμθ. Ὕμνος σὺν θεολογίᾳ.\n\nρν. Παρακέλευσις ὕμνου καθολική.\n\nDe divisione psalterii et psalmorum\n\nΤῆς βίβλου τῶν ψαλμῶν ἥδε ἂν εἴη ἡ διαίρεσις, ὡς τὰ ἀκριβῆ τῶν ἀντιγράφων αὐτό τε τὸ Ἑβραϊκὸν περιέχει· οὐχ ὡς ἄν τις ὑπολάβοι, οἱ πάντες εἰσὶ τοῦ Δαυὶδ ψαλμοί, ἀλλὰ καὶ ἑτέρων προφητῶν ἐν τῷ ψάλλειν προφητευόντων. διόπερ ἡ πᾶσα γραφὴ παρ’ Ἑβραίοις οὐ τοῦ Δαυὶδ ἐπιγράφει, ἀλλ’ ἀδιορίστως Βίβλος ψαλμῶν ὀνομάζεται.\n\nΕἰς πέντε δὲ μέρη τὴν πᾶσαν τῶν ψαλμῶν βίβλον παῖδες Ἑβραίων διαίρουσιν· πρῶτον, εἰς τοὺς ἀπὸ πρώτου μέχρις τεσσαρακοστοῦ· δεύτερον, εἰς τοὺς ἀπὸ τεσσαρακοστοῦ πρώτου μέχρις ἑβδομηκοστοῦ πρώτου· τρίτον, εἰς τοὺς ἀπὸ ἑβδομηκοστοῦ δευτέρου μέχρις ὀγδοηκοστοῦ ὀγδόου· τέταρτον, εἰς τοὺς ἀπὸ ὀγδοηκοστοῦ ἐνάτου μέχρις ἑκατοστοῦ πέμπτου· πέμπτον, εἰς τοὺς ἀπὸ ἑκατοστοῦ ἕκτου μέχρις τέλους τοῦ βιβλίου.","english":"134. Introductory instruction.\n\n135. Thanksgiving of the redeemed.\n\n136. Voices of the saints in captivity.\n\n137. Thanksgiving with prophecy.\n\n138. Entreaty of a righteous man with theology.\n\n139. Voices of one contending according to God.\n\n140. Prayer of one perfect according to God.\n\n141. Voice of one warred against according to God.\n\n142. Prayer of one confessing.\n\n143. Thanksgiving of one who has conquered.\n\n144. Hymn with theology.\n\n145. Hymn with theology.\n\n146. Hymn with theology.\n\n147. Hymn with theology.\n\n148. Hymn with theology.\n\n149. Hymn with theology.\n\n150. General exhortation to hymnody.\n\nOn the division of the Psalter and the Psalms\n\nThe division of the book of Psalms would be as follows, as the accurate copies and the Hebrew itself contain it: not as one might suppose, that all the psalms are of David, but also of other prophets prophesying while singing. For this reason the entire writing among the Hebrews is not inscribed as of David, but is called indefinitely the Book of Psalms.\n\nThe children of the Hebrews divide the entire book of Psalms into five parts: first, into those from the first to the fortieth; second, into those from the forty-first to the seventy-first; third, into those from the seventy-second to the eighty-eighth; fourth, into those from the eighty-ninth to the one hundred and fifth; fifth, into those from the one hundred and sixth to the end of the book.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ρλδ. Διδασκαλία εἰσακτική … ρν. Παρακέλευσις ὕμνου καθολική","severity":"info","text":"The numbered headings (134–150) form a catalogue of psalm types or liturgical rubrics, each with a distinct genre label (e.g., instruction, thanksgiving, hymn).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εἰς πέντε δὲ μέρη … διαίρουσιν","severity":"info","text":"Eusebius reports a five-part division of the Psalter, a well-known Jewish tradition also attested in the Masoretic Text and early Christian sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"τὰ ἀκριβῆ τῶν ἀντιγράφων αὐτό τε τὸ Ἑβραϊκὸν","severity":"info","text":"Eusebius appeals to accurate copies and the Hebrew text as authorities for the division, indicating a concern for textual fidelity in the transmission of the Psalter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐχ ὡς ἄν τις ὑπολάβοι, οἱ πάντες εἰσὶ τοῦ Δαυὶδ ψαλμοί","severity":"caution","text":"Eusebius corrects a common assumption that all psalms are by David, noting that other prophets also composed them while singing; this reflects a debated point in early Christian psalm attribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Παρακέλευσις ὕμνου καθολική","severity":"info","text":"The phrase 'general exhortation to hymnody' may denote a concluding rubric for communal singing, but its precise liturgical function in Eusebius' context is not fully known.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact liturgical or exegetical purpose of the numbered headings (134–150) is not specified; they may be Eusebius' own categorizations or derived from an earlier source.","The phrase 'children of the Hebrews' is ambiguous: it could refer to Jewish scholars or to a specific school of interpretation."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Ἀνεπίγραφοι δὲ εἰσὶ ψαλμοὶ ιθ, ἐπιγεγραμμένοι ρλα.\n\nΤῶν ἐπιγεγραμμένων δέ εἰσιν οὕτως αἱ διαιρέσεις·\n\nτοῦ μὲν Δαυίδ οβ\n\nτῶν δὲ υἱῶν Κορὲ ια\n\nτοῦ Ἀσὰφ ιβ\n\nΑἰθὰμ τοῦ Ἰσραηλίτου α\n\nΣολομῶντος β\n\nΜωυσέως α\n\nἀνώνυμοι ιζ\n\nτῶν εἰς τὸ Ἀλληλούϊα ιε\n\n(Εἰσὶ δὲ ἀνώνυμοι, ὅσοι ἐπιγραφὰς μὲν ἔχουσιν, οὐ μὴν δηλοῦσι, τίνος εἰσίν.)\n\nἀνεπίγραφοι ιθ\n\nὁμοῦ ρν.\n\nDe auctore psalmi I et II\n\nΤοὺς δὲ μετὰ τὸν πρῶτον καὶ δεύτερον ἀνεπιγράφους ψαλμοὺς καὶ τοὺς ἐπιγραφὴν ἔχοντας οὐ δηλοῦντας, τίνος εἰσίν, ἐκείνων εἶναι παῖδες Ἑβραίων φασίν, ὧν τοὔνομα φέρεται ἐν ταῖς τῶν ἀνεπιγράφων προτεταγμέναις. τὸν δὲ α καὶ β, ἕνα ὄντας ἄμφω, τοῦ Δαυὶδ ὑπάρχειν ἡγοῦμαι διὰ τὸ πάντας τοὺς ἐν τῷ πρώτῳ μέρει τῶν Ψαλμῶν ἐφεξῆς αὐτοῦ εἶναι. ἀπὸ γοῦν τοῦ τρίτου μέχρι τοῦ μ τοῦ Δαυὶδ ἐπιγράφονται οἱ πάντες· διό μοι δοκοῦσιν ὑπάρχειν τοῦ αὐτοῦ ὅ τε πρῶτος καὶ ὁ δεύτερος.\n\nΠιστοῦται δὲ λόγον ἡ τῶν Πράξεων τῶν ἀποστόλων βίβλος, ἐν ᾗ εἴρηται· δέσποτα, σὺ ἐποίησας τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς· ὁ τοῦ πατρὸς ἡμῶν διὰ πνεύματος ἁγίου στόματος παιδός σου Δαυὶδ εἰπών· ἵνα τί ἐφρύαξαν ἔθνη καὶ λαοί; σαφῶς γὰρ διὰ τούτων τὸν β ψαλμὸν τοῦ Δαυὶδ ἔφησεν εἶναι. ἀποσεσιωπῆσθαι δὲ εἰκὸς ἐπ’ αὐτὸν τὴν τοῦ Δαυὶδ προγραφὴν διὰ τὸ γυμνὴν ἔχειν περὶ τοῦ κυρίου προφητείαν, ἐν ᾗ εἴρηται· κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ· οἷς ἀκολούθως ἐπιλέγει ἐξ αὐτοῦ τοῦ προσώπου τοῦ Χριστοῦ τό· κύριος εἶπεν πρὸς μέ· υἱός μου εἶ σύ.","english":"There are nineteen psalms without superscriptions, and one hundred thirty-one with superscriptions.\n\nThe divisions of those with superscriptions are as follows:\n\nOf David: seventy-two\nOf the sons of Kore: eleven\nOf Asaph: twelve\nOf Aitham the Israelite: one\nOf Solomon: two\nOf Moses: one\nAnonymous: seventeen\nOf those with Hallelujah: fifteen\n\n(Anonymous are those which have superscriptions but do not indicate whose they are.)\n\nWithout superscriptions: nineteen\n\nTotal: one hundred fifty.\n\nOn the author of Psalm I and II\n\nThe psalms after the first and second which are without superscriptions, and those which have a superscription but do not indicate whose they are, the children of the Hebrews say belong to those whose name is borne in the superscriptions placed before the anonymous ones. But I consider the first and second, being both one, to belong to David because all the psalms in the first part of the Psalter in order are his. At any rate, from the third up to the fortieth, all are inscribed as of David. Therefore it seems to me that both the first and the second belong to the same author.\n\nThe book of the Acts of the Apostles confirms this account, in which it is said: \"Master, you made the heaven and the earth and the sea and everything in them; the mouth of your son David, our father, speaking through the Holy Spirit, said: 'Why did nations and peoples rage?'\" For clearly through these words it declared the second psalm to be of David. It is likely that the superscription of David was passed over in silence for this one because it contains a bare prophecy concerning the Lord, in which it is said: \"against the Lord and against his Christ\"; to which it accordingly adds from the very person of Christ: \"The Lord said to me: 'You are my son.'","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀνεπίγραφοι","severity":"info","text":"Eusebius distinguishes psalms with superscriptions (ἐπιγεγραμμένοι) from those without (ἀνεπίγραφοι), and further subdivides the former by attributed author or liturgical feature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀνώνυμοι","severity":"info","text":"Eusebius defines 'anonymous' (ἀνώνυμοι) as psalms that have a superscription but do not name an author, as distinct from 'without superscription' (ἀνεπίγραφοι).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Acts of the Apostles","severity":"info","text":"Eusebius cites Acts to support Davidic authorship of Psalm 2, quoting a prayer that attributes to David the line 'Why did nations and peoples rage?' (cf. Acts 4:24-26).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παῖδες Ἑβραίων","severity":"info","text":"Eusebius reports that 'the children of the Hebrews' (παῖδες Ἑβραίων) attribute anonymous psalms to the author named in the preceding superscription, a tradition he records but does not fully endorse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποσεσιωπῆσθαι","severity":"caution","text":"Eusebius speculates that the Davidic superscription was omitted from Psalm 2 because of its explicit messianic prophecy, a claim not verifiable from the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'παῖδες Ἑβραίων' is ambiguous: it may refer to Jewish scholars or to a specific school of interpretation.","Eusebius's claim that Psalms 1 and 2 are 'one' (ἕνα ὄντας ἄμφω) is unclear: it may mean they form a single composition or share a single author."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"De ordine psalmorum\n\nἘν τῇ ἑβραϊκῇ βίβλῳ τῶν Ψαλμῶν ἄνευ τῆς τοῦ ἀριθμοῦ προσθήκης ἀνεγράφησαν οἱ πάντες καὶ διαφόρως· οἱ μέν εἰσι συνημμένοι, οἱ δὲ διῃρημένοι. αὐτίκα γοῦν ὁ πρῶτος καὶ δεύτερος συνημμένοι εἰσὶ κατὰ τὸ ἑβραϊκόν· καὶ πάλιν ὁ ἔνατος, συνημμένος παρ’ ἡμῖν, ἐν τῷ ἑβραϊκῷ διῄρηται εἰς δύο.\n\nΚαὶ πᾶσα δὲ ἡ τῶν Ψαλμῶν βίβλος εἰς μέρη πέντε διῄρηται.\n\nΠαρατηρητέον δέ, ὅτι μὴ κατὰ ἀκολουθίαν τῶν τῆς ἱστορίας χρόνων ἡ τῶν ψαλμῶν σύγκειται τάξις· ἐνήλλακται δὲ παρὰ πολὺ τοῖς χρόνοις, καθὼς ἡ βίβλος τῶν Βασιλειῶν δηλοῖ.\n\nΠολλῆς γὰρ εἰδωλολατρείας κατακρατησάσης τοῦ Ἰουδαίων ἔθνους λήθην αὐτοὺς πεποιῆσθαι τῶν πατρίων γραφῶν, ὡς μηδὲ φαίνεσθαι βίβλον τοῦ Μωσέως νόμου, μηδὲ μνήμην τῆς τῶν πατέρων εὐσεβείας σώζεσθαι παρ’ αὐτοῖς. οὕτω γοῦν καὶ τοὺς προφήτας ἀνῄρουν διελέγχοντας αὐτῶν τὰς δυσσεβείας· καὶ τούτων ἕνεκα τὸ πρῶτον τῇ τῶν Ἀσσυρίων παρεδόθησαν αἰχμαλωσίᾳ.\n\nΟὐδὲν οὖν θαυμαστὸν ἐν τοιαύτῃ καταστάσει καιρῶν καὶ τὰ ἐμφερομένα τῇ βίβλῳ τῶν Ψαλμῶν διαπεπτωκέναι λήθῃ τε μακροῖς παραδεδόσθαι χρόνοις· ὕστερον δὲ μετὰ ταῦτα εἴτε Ἔσδραν εἴτε τινὰ ἕτερον προφητῶν περὶ τὴν συναγωγὴν αὐτῶν ἐσπουδακέναι, μετά τε τῶν λοιπῶν καὶ τὴν βίβλον τῶν Ψαλμῶν συναγηοχέναι, οὐκ ἀθρόως εὑρόντα τοὺς πάντας, ἀλλὰ κατὰ διαφόρους χρόνους, κατατάττειν δὲ ἐν πρώτοις τοὺς πρώτους εὑρισκομένους·","english":"On the Order of the Psalms\n\nIn the Hebrew book of the Psalms, all were inscribed without the addition of the number and in various ways: some are joined together, others are divided. For instance, the first and second are joined together according to the Hebrew; and again, the ninth, which is joined together among us, is divided into two in the Hebrew.\n\nAnd the entire book of the Psalms is divided into five parts.\n\nIt must be observed that the order of the psalms is not composed according to the sequence of the times of history; it is greatly altered with respect to the times, as the book of Kings makes clear.\n\nFor when much idolatry had taken hold of the Jewish nation, they had fallen into forgetfulness of the ancestral scriptures, so that the book of the law of Moses was not to be seen, nor was any memory of the piety of the fathers preserved among them. Thus, for example, they also put to death the prophets who reproved their impieties; and because of these things, they were first handed over to the captivity of the Assyrians.\n\nIt is therefore not surprising that in such a state of times, the contents of the book of the Psalms also fell into oblivion and were consigned to long ages of neglect; but later, after these events, either Ezra or some other prophet was diligent about their collection, and together with the rest, gathered the book of the Psalms, not finding all at once, but at different times, and placed first those that were found first.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"συνημμένοι ... διῃρημένοι","severity":"info","text":"Eusebius notes that in the Hebrew tradition some psalms are joined (συνημμένοι) and others divided (διῃρημένοι), citing Psalms 1–2 as joined and Psalm 9 as divided in Hebrew but joined in the Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰς μέρη πέντε","severity":"info","text":"The division of the Psalter into five books is a well-known structural feature, paralleled in Jewish tradition (e.g., Midrash Tehillim) and early Christian sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"μὴ κατὰ ἀκολουθίαν τῶν τῆς ἱστορίας χρόνων","severity":"info","text":"Eusebius asserts that the psalm order does not follow historical chronology, citing the book of Kings as evidence; this reflects a common patristic awareness of the Psalter's non-chronological arrangement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῇ τῶν Ἀσσυρίων παρεδόθησαν αἰχμαλωσίᾳ","severity":"info","text":"Eusebius refers to the Assyrian captivity (ca. 722 BCE) as a consequence of idolatry, linking it to the loss of ancestral scriptures and the subsequent need for collection by Ezra or another prophet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"εἴτε Ἔσδραν εἴτε τινὰ ἕτερον προφητῶν","severity":"info","text":"Eusebius attributes the collection of the Psalms to Ezra or another prophet, reflecting a tradition (cf. 4 Ezra 14, Irenaeus) that Ezra restored the scriptures after the exile.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐκ ἀθρόως εὑρόντα τοὺς πάντας","severity":"caution","text":"Eusebius states the Psalms were found at different times and placed in order of discovery; this is a speculative explanation for the Psalter's arrangement, not a historically verified claim.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'some other prophet' (τινὰ ἕτερον προφητῶν) is left unspecified; Eusebius may be allowing for Nehemiah or another figure."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"διὸ μηδὲ τοῦ Δαυὶδ ἐφεξῆς κεῖσθαι τοὺς πάντας, ἐν δὲ τῷ μεταξὺ καὶ τῶν υἱῶν Κορὲ καὶ τοῦ Ἀσὰφ καὶ Σολομῶνος καὶ Μωσέως Αἰθάμ τε καὶ Αἰμὰν καὶ πάλιν τοῦ Δαυὶδ 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, καὶ τοὺς τοῖς χρόνοις προτέρους μετὰ ταῦτα εὑρημένους ἐν δευτέρᾳ καταταγῆναι χώρᾳ.\n\nΤὸ δ’ αὐτὸ εὕροις γεγενημένον καὶ ἐν τοῖς προφήταις.\n\nνη. ὅτε ἀπέστειλεν Σαοὺλ τοῦ θανατῶσαι αὐτόν.\n\nλγ. ὅτε Δαυὶδ ἔρχεται εἰς Νομβᾶ πρὸς Ἀβιμέλεκ.\n\nνϛ. εἰς τὸ σπήλαιον τοῦ Ὀδολλάμ.\n\nνα. τὸν Δαυὶδ διαβάλλει Δωήκ.\n\nξβ. εἰς τὴν ἔρημον τῆς Ἰουδαίας φεύγει Δαυίδ.\n\nνγ. οἱ Ζιφαῖοι διαβάλλουσιν τὸν Δαυὶδ ἐν τῷ σπηλαίῳ.\n\nνε. οἱ ἀλλόφυλοι ἐν Γέθ.\n\nνθ. μετὰ τὸν θάνατον Σαούλ.\n\nν. ὅτε ἦλθεν πρὸς αὐτὸν Νάθαν ὁ προφήτης.\n\nγ. ὅτε ἀπεδίδρασκεν ἀπὸ προσώπου Ἀβεσσαλὼμ τοῦ υἱοῦ αὐτοῦ.","english":"Therefore, not all the psalms of David are placed in sequence, but in between are found those of the sons of Korah, Asaph, Solomon, Moses, Aetham, and Aiman, and again David, intermingled and arranged in the book not according to the times when they were spoken, but according to when they were discovered. Hence it happens that those later in time, having been found first, are taken up earlier, and those earlier in time, having been found later, are placed in a secondary position.\n\nYou would find the same thing occurring also among the prophets.\n\n58. When Saul sent to put him to death.\n33. When David comes to Nob to Abimelech.\n56. Into the cave of Adullam.\n51. Doeg slanders David.\n62. David flees into the wilderness of Judah.\n53. The Ziphites slander David in the cave.\n55. The Philistines in Gath.\n59. After the death of Saul.\n50. When Nathan the prophet came to him.\n3. When he fled from the face of his son Absalom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐ καθ’ οὓς ἐλέχθησαν χρόνους, ἀλλὰ καθ’ οὓς εὕρηνται","severity":"info","text":"Eusebius explains that the psalms are arranged not by composition date but by discovery date, a key principle for understanding the Psalter's order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τῶν υἱῶν Κορὲ καὶ τοῦ Ἀσὰφ καὶ Σολομῶνος καὶ Μωσέως Αἰθάμ τε καὶ Αἰμὰν","severity":"info","text":"These names refer to traditional authors of psalms: the sons of Korah (Levitical singers), Asaph (a Levite), Solomon, Moses, and the sages Aetham and Aiman, reflecting Jewish and early Christian ascriptions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τὸ δ’ αὐτὸ εὕροις γεγενημένον καὶ ἐν τοῖς προφήταις","severity":"info","text":"Eusebius draws a structural parallel between the arrangement of psalms and that of the prophetic books, suggesting a common editorial principle of non-chronological ordering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νη. ὅτε ἀπέστειλεν Σαοὺλ τοῦ θανατῶσαι αὐτόν","severity":"info","text":"This heading (psalm 58) refers to 1 Samuel 19, where Saul sends messengers to kill David. The Greek numbering differs from the Hebrew; here it likely corresponds to LXX Psalm 58 (MT 59).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γ. ὅτε ἀπεδίδρασκεν ἀπὸ προσώπου Ἀβεσσαλὼμ τοῦ υἱοῦ αὐτοῦ","severity":"info","text":"This heading (psalm 3) refers to David's flight from Absalom (2 Samuel 15). The psalm is LXX Psalm 3 (MT 3), traditionally linked to this event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"νη. ... γ.","severity":"caution","text":"The psalm numbers (58, 33, etc.) follow the LXX tradition, but their correspondence to modern numbering is uncertain; some headings may reflect Eusebius' own historical conjectures rather than received tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text lists psalm numbers (νη, λγ, etc.) without explicit psalm titles; the English draft supplies modern numbers, but the exact identification with Hebrew or LXX psalms is not fully certain.","The phrase 'καθ’ οὓς εὕρηνται' could mean 'according to when they were found' or 'according to the order in which they were discovered'; the translation opts for the former."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ζ. ὑπὲρ τῶν λόγων Χουσὶ υἱοῦ Ἰεμενεῖ.\n\nἩ ἱστορία τῶν ψαλμῶν ταύτην ἔχει τὴν ἀκολουθίαν, ἐνήλλακται δὲ τῷ τῆς εὑρέσεως χρόνῳ.\n\nDe diapsalmate\n\nἜγραψαν τὸ διάψαλμα οἱ ἑρμηνεύσαντες τέσσαρες ἄρχοντες, οἳ ἐξελέγοντο ὑπὸ Δαυὶδ τοῦ βασιλέως ἐκ τῆς φυλῆς Λευί· Ἀσάφ, υἱὸς Κορὲ Αἰμάν, Αἰθάμ, Ἰδιθούμ· τούτοις ἀριθμὸς ᾠδῶν παρακολουθεῖ σπη ἕκαστος ἔχων οβ. οὗτοι ἵσταντο ἐνώπιον τοῦ θυσιαστηρίου τοῦ ἁγιάσματος κυρίου αἰνοῦντες τὸν πάντων δεσπότην, ὃς μὲν κύμβαλοις, ὃς δὲ ψαλτηρίῳ, ὃς δὲ κιννύρᾳ, ὃς δὲ κερατίνῃ, ὃς δὲ κιθάρᾳ· ὧν μέσος ἵστατο Δαυὶδ αὐτὸς ἄρχων ἀρχόντων τῶν ᾠδῶν κρατῶν ἐπὶ χεῖρας τὸ ψαλτήριον. ἕκαστος δὲ πνεύματι ἁγίῳ κινούμενος ὕμνει τὸν θεόν, καὶ πάντες ἐπεφώνουν σὺν τῷ ψάλλοντι· ἀλληλούϊα. ὁπηνίκα δ’ ἄν πρὸς βραχὺ ἡ τοῦ ἁγίου πνεύματος ἀπέστη χάρις τῶν ὀργάνων λοιπὸν μὴ κινουμένων, τὸ τηνικαῦτα εἰκὸς καὶ τὸ διάψαλμα ἔγραφον, ἐν οἵῳ δ’ ἂν ψαλμῷ καὶ στίχῳ ἐντύγχανον.","english":"Concerning the words of Chousi son of Iemenei.\n\nThe history of the psalms has this sequence, but it is altered by the time of their discovery.\n\nConcerning the diapsalma\n\nThe four rulers who translated wrote the diapsalma, who were chosen by King David from the tribe of Levi: Asaph, son of Kore Aiman, Aetham, Idithoum. A number of odes accompanies these, each having seventy-two. These stood before the altar of the sanctuary of the Lord, praising the master of all, some with cymbals, some with psalterion, some with kinnura, some with keratine, some with kithara. In their midst stood David himself, ruler of the rulers of the odes, holding the psalterion in his hands. Each, moved by the Holy Spirit, hymned God, and all joined in with the singer, crying out: Alleluia. Whenever the grace of the Holy Spirit withdrew for a short time, the instruments no longer being moved, then it was fitting that they wrote the diapsalma, in whatever psalm and verse they happened upon.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"διάψαλμα","severity":"info","text":"The term διάψαλμα (diapsalma) is a musical or liturgical notation found in the Septuagint Psalter, often indicating a pause, interlude, or change in musical accompaniment. Its precise meaning was debated in antiquity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τέσσαρες ἄρχοντες","severity":"info","text":"The four 'rulers' (ἄρχοντες) named—Asaph, Aiman, Aetham, Idithoum—are traditional figures associated with the musical guilds of the Levites in the Hebrew Bible. Their role in translating or composing the diapsalma is a later tradition, not attested in the biblical text itself.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἡ ἱστορία ... ἐνήλλακται","severity":"info","text":"This passage explains that the arrangement of the psalms in the Psalter follows the order of their discovery, not their chronological composition. This structural note connects to the previous passage's discussion of non-sequential ordering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀλληλούϊα","severity":"info","text":"The description of the Levites singing 'Alleluia' as a congregational response reflects liturgical practice in early Christian and Jewish worship. The term is a Greek transliteration of the Hebrew phrase meaning 'praise Yah'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Χουσὶ υἱοῦ Ἰεμενεῖ","severity":"caution","text":"The name 'Chousi son of Iemenei' is obscure and does not correspond to any known biblical figure. It may be a corruption or a reference to a lost tradition; the Greek text offers no further clarification.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Chousi son of Iemenei' is unclear; it may be a garbled name or a reference to an otherwise unknown person.","The relationship between the four 'rulers' and the translation of the diapsalma is not historically attested and may reflect later legend."],"confidence":"medium","notes":[]}]}