OUTLINE

0.0. Introduction
1.0. General understanding of wisdom
2.0. Wisdom Books of the Old Testament
2.1. General overview
2.2. Concise notes on the Wisdom Books of the OT
2.3. Origins and Sources of Wisdom Books of the OT
2.4. Characteristics of the Wisdom Books of the OT
2.5. Aims of Wisdom Books of the OT
2.6. Theological Themes of Wisdom Books
3.0. Literary Genres of Wisdom Books
4.0. The Books of Psalms
4.1. General overview of the Book of Psalms
4.2. Literary types of Psalms
4.3. Literary devices in the Psalms
4.4. Major theological themes in the Psalm
5.0. Messianic (Jewish) Reading of the Psalms
5.1. The Word Messiah and its connotation
5.2. What is Messianic Reading?
5.3. Different Aspects of Messianic Reading of the Psalms
6.0. Christological (NT) Reading of the Book of Psalms
6.1. The Etymology of the name Christ
6.2. What is Christological reading?
6.3. Different aspects of Christological Reading of the Psalm
6.4. Differences in the Messianic and Christological Readings of the Psalms
6.5. Similarities in the Messianic and Christological Readings of the Psalms
7.0. Evaluation and Conclusion
1.0. INTRODUCTION

The Wisdom corpus referred to as “Wisdom Literature” designates those books in the Jewish
Canon (Job, Proverbs, and Ecclesiastes) and two additional books in the Greek Canon (Sirach
and Wisdom). In the Catholic Canon of the OT, these books together with the Psalms and
Songs of Solomon (classified under Poetry) are found in the third part called “Wisdom and
Poetry.” Taken together, these Wisdom Books and Psalms offer profound wisdom, solace,
and inspiration to those seeking to navigate the complexities of life and deepen their
understanding of God’s ways. In this essay, wisdom books will be explored and highlighting
their literary genres altogether. An exposition of the Book of Psalms will be made with
attention on their messianic and Christological readings.

2.0. General understanding of wisdom

Wisdom (hokma) is defined as the reasoned search for specific ways to ensure personal well-
being in everyday life, to make sense of extreme adversity and vexing anomalies, and to
transmit this hard-earned knowledge so that successive generations will embody it. Wisdom
is described as universal and encompasses various forms of expression, including advice,
questions, numerical sayings, observations, praise of Wisdom as a poetic figure, anecdotal
accounts, debate, lists, prayer, and poem. It is universal insofar as the search for wisdom, the
pursuit of personal well-being, and the transmission of knowledge are common and
applicable to all human beings, regardless of their cultural, geographical, or historical
context. Wisdom is not limited to a particular group or society but has a broader scope that
extends to all individuals.

3.0. Wisdom Books of the Old Testament

3.0. General overview

Wisdom Books are collection of ancient texts found in various religious traditions which
contain teachings, insights, and practical advice for living a meaningful and fulfilling life.
They offer guidance on morality, ethics, spirituality and the pursuit of wisdom. In the catholic
canon of OT, wisdom books are divided into two categories: protocanonical and
deuterocanonical books. Protocanonical are accepted even in the Hebrew/protestant canons
while deuterocanonical are only contained in the Western and Eastern traditions of the
Catholic Church. The Protocanonical books include Proverbs, Ecclesiastes, and Job while
deuterocanonical books are Sirach and Wisdom (of Solomon). They explore experiential and
theoretical wisdom, grappling with issues of suffering, inequities, meaning of life, and death's
inevitability.

3.1. Concise notes on the Wisdom Books of the OT

Proverbs

The Book of Proverbs is a collection of wise sayings and teachings attributed primarily to
King Solomon, although other authors also contributed to it. It is classified as one of the
poetic books in the Old Testament and is known for its practical wisdom, moral instruction,
and reflections on human behavior. It offers practical and timeless wisdom for navigating the
complexities of life. It encourages readers to cultivate discernment, develop moral character,
and seek God's guidance in all aspects of life. Its teachings continue to resonate with
individuals seeking guidance on ethical living, relationships, and the pursuit of virtue.

Some key features and contents of the Book of Proverbs: The pursuit of wisdom, proverbial
sayings, practical instruction, the fear of the Lord, and instruction for the young.

Ecclesiastes

The Book of Ecclesiastes, also known as the Preacher or Qoheleth, is a philosophical and
reflective book found in the Old Testament. It explores the meaning of life, the nature of
human existence, and the pursuit of wisdom. Ecclesiastes is known for its contemplative tone
and its candid examination of life's complexities and the limitations of human endeavor.
Some key features and contents of the Book of Ecclesiastes: Vanity and Futility, The
Quest for Meaning, the Pursuit of Wisdom, Reflection on Mortality and Divine Providence
and Judgment. Ecclesiastes presents a profound and thought-provoking exploration of the
human condition. It challenges conventional wisdom and prompts readers to reflect on the
deeper meaning and purpose of life beyond worldly pursuits.

The Book of Job

The Book of Job is a profound and poetic exploration of human suffering, the nature of God,
and the complexities of divine providence. It is one of the poetic books found in the Old
Testament and is considered a literary masterpiece. The book raises profound questions about
the nature of suffering and the ways in which humans seek to understand it. Some key
features and structures found in the Book of Job: The story of Job, The question of Suffering,
dialogues and debates, Job's Lament and the search for wisdom, The Divine speeches and the
restoration of Job. The Book challenges simplistic notions of divine justice and invites
readers to contemplate the complex realities of life, faith, and suffering. Through its rich and
poetic language, the book raises profound questions and invites deep reflection on the nature
of human existence in relation to the divine.

The Book of Wisdom

The Book of Wisdom, also known as the Wisdom of Solomon, is a deuterocanonical book
found in the Septuagint, the Greek translation of the Hebrew Bible. It is considered canonical
by the Catholic and Eastern Orthodox traditions but is not included in the Hebrew/Protestant
canon. The book is attributed to King Solomon, though its authorship is likely
pseudonymous, as it was likely written in the Hellenistic period, long after Solomon's time.
It addresses themes such as the pursuit of wisdom, wisdom as a Divine gift, the nature of
God, the immortality of the soul, the contrast between wisdom and folly, Divine Providence
and Justice. The book is written in Greek and exhibits a high level of literary style and
rhetorical skill. It offers insights into the intersection of Hellenistic philosophy and Jewish
thought, presenting a synthesis of these traditions while affirming the importance of divine
wisdom and moral living.
Sirach/Ecclesiasticus

The Book of Sirach, also known as Ecclesiasticus or the Wisdom of Sirach, is a Jewish
wisdom book included in the Apocrypha. It was written by Jesus ben Sirach, a Jewish scribe,
in the early 2nd century BCE. Sirach is valued for its practical wisdom, ethical teachings, and
reflections on various aspects of life. Some key features and contents of the Book of
Sirach: Practical Wisdom, The Fear of the Lord, Moral and Ethical Instruction, Wisdom and
Education, The Power of Words, Social Relationships and Duties, Wisdom's Praise and
Personification and The Value of Tradition and Ancestry. The Book of Sirach offers practical
and moral guidance for living a virtuous and meaningful life. It provides a rich collection of
wisdom teachings that address a wide range of human experiences and relationships. Sirach
continues to be valued for its insights into ethical living, the pursuit of wisdom, and the
importance of a deep reverence for God.

3.2. Origins and Sources of the Wisdom Books of the OT

The Wisdom Books of the OT have their origins rooted in ancient Near Eastern cultures and
influenced by various historical, cultural, and religious factors. They have their origins in the
wisdom traditions of Mesopotamia, Egypt, and other neighboring civilizations like the
wisdom traditions of other ancient Near Eastern cultures, such as the Babylonians and
Persians.

The earliest known wisdom literature can be traced back to ancient Sumer and Akkad in
Mesopotamia, where texts like the “Instructions of Shuruppak” and the “Counsels of
Wisdom” were written. These texts contain moral and practical teachings that are considered
precursors to biblical wisdom literature. In Egypt, wisdom teachings were prevalent as well,
with works such as the “Instruction of Ptahhotep” and the “Instruction of Amenemope.”
These Egyptian texts, characterized by their didactic nature and ethical teachings, influenced
the development of biblical wisdom literature.

The attribution of the Wisdom books of Proverbs, Ecclesiastes, and Song of Solomon to
Solomon is likely symbolic, indicating the wisdom tradition associated with his name rather
than his personal authorship.

3.3. Characteristics of Wisdom Books of the OT

Wisdom books primarily offer practical guidance and ethical teachings for living a virtuous
and meaningful life. They address everyday issues, human behavior, relationships, and
decision-making, providing insights on how to navigate life’s challenges.

Observational and Reflective Nature: Wisdom literature often reflects observations about
human nature, society, and the natural world. They employ poetic and figurative language to
convey their teachings and explore deeper meanings. They frequently utilize dialogue and
proverbial form, fostering the exchange of ideas and imparting wisdom through concise and
memorable sayings.

3.4. Aims/Purposes of The Wisdom Books of the OT

The wisdom books of the Old Testament serve various aims and purposes that contribute to
the overall understanding and guidance of individuals seeking wisdom and moral living. The
wisdom books aim to provide practical guidance and instruction on how to live wisely and
virtuously. Wisdom literature aims at formation of moral character and virtue. They often
provide comfort and encouragement to individuals facing adversity, suffering, or perplexity.
They help to preserve cultural and religious heritage: The wisdom books contribute to the
preservation and transmission of cultural and religious wisdom within the community. They
serve as repositories of accumulated knowledge, insights, and ethical teachings, ensuring that
future generations have access to the wisdom of the past.

3.5. Theological themes of the Wisdom Books of the OT

Murphy Roland presents some key theological themes found in the wisdom literature. First,
Theology of Retribution which expresses the idea that there is an order in this world which
is instituted by God and because of this order, every deed has its consequence- good deeds
lead to life while wicked deeds lead to destruction. This informs the distinction between
wisdom and folly- wisdom leads to life while folly leads to destruction. Second, Theology of
creation which expresses the idea that the created world is the locus of wisdom’s insights
and humans in particular are the goal of wisdom. Lastly, the Personification of wisdom
which expresses the idea that wisdom is personified in the figure of a woman. She is
inaccessible, only God knows where she could be found. Other themes include: The fear of
the Lord, Human frailty and suffering, Ethical living and virtue, the quest for meaning,
theodicy, God’s sovereignty and providence, the value of knowledge and education.

4.0. Literary Genre of Wisdom Books of the OT

The literary forms of wisdom literature are varied, according to a given book. However,
following closely James Crenshew, there are at least eight literary genres found in the
wisdom literature. They include: Proverb, riddle, allegory, hymn, dialogue, autobiographical
narrative, catalogs or noun lists, and then didactic narrative (poetry and prose)

Proverb- The Hebrew word for proverb is māšāl. For the scholars, māšāl can refer to a wide
range of literary forms: similitudes, popular sayings, literary aphorisms, taut songs, bywords,
allegories, and discourse. Nevertheless, they adopted “sayings” to best retain the openness of
the term. All proverbs are grounded in experience, from a long term observation of nature,
animal, and human conduct. Proverbs are true sayings with pedagogical intent. They
represent the community view not the isolated view of an individual. This is predominantly
found in the Book of Proverbs.

Riddle- No pure riddle has survived within wisdom corpus. But then, ancient sages coined
enigmas. Ben Sira thought that it is the essential task of the wise to solve riddles. The features
of riddles are: they are coded lang uage and they simultaneously inform and conceal. They
function both as clue and as snare.

Allegory- In Wisdom literature, written coded language (cipher language) has survived
especially in allegorical contexts. Two allegorical texts with riddles are: Ecclesiastes 12:1-7
(description of old age) and Proverbs 5:15-23 (on marital fidelity where wife is likened to a
cistern from which one drinks life giving water).
Hymn -The sages did not invent hymn but they fashioned their own kind of song about
personified Wisdom or human achievements notwithstanding the inaccessibility of wisdom.
For instance, Job 28 extols daredevils for exploring the inner recesses of the earth in search of
rare metal. Nevertheless, this hymn recognizes human limits. No wonder it concludes by
praising God who alone has access to wisdom. Wisdom hymns emphasises the role of
wisdom in creation and revealing God’s will to humans. Whenever the acquisition of wisdom
is under discussion, prayer takes on special features

Dialogue -The supreme achievement of sapiential rhetoric was disputation or dialogue. Its
special characteristics which distinguish it from prophetic dispute are: a mythological
introduction and conclusion, the dialogue proper, and a divine resolution. Book of Job has
these three features.

Autobiographical Narrative -This allowed the sages to communicate a lesson from personal
experience. Sages observe significant features of the environment and human portentous
behaviours and put the knowledge into effective use.

Noun Lists (Onomastica) -This has not survived as such in the Old Testament but it is argued
that it has been used in instruction concerning morals. Speeches in the book of Job and the
description of occupations in Sirach contain some echoes of ancient onomastic.

Didactic Narrative -This shows homily in story (eg Prov 7:6-23) where a seductress leads an
unfortunate young man to his ruin. He uses available means to heighten the impact of the
story like appeal to personal experience and superior knowledge. Didactic narrative
sometimes shows real personal struggle reflecting divine justice.

4.0. The Book of Psalms

4.1. General overview of the Book of Psalms

In the Tanakh, the Book of Psalms is the first book under the Keṯȗḇîm division. In Hebrew,
the Book of Psalms is called Sefer Tehillim; in the LXX, it appears as Psalmoi. There are
other names for this: Psalter (derived from the Greek verb psallein and Latin psalterium) and
Psalmody (derived from the Greek psalmōidia). The common meaning underlying all these
appellations is that they are connected with act of playing musical instrument and singing,
especially of praises.

4.2. Literary types of Psalms

Hymns of Praise or Songs of Praise: The Hebrew name for the Psalter is Sefer Tehillim
“The Book of Praises”. In the Psalms of Praise, the psalmists praise God from on high as they
tend to bring out the contents of the praise. Its characteristic features are the explicit call to
praise God expressed in the imperative mood and the enunciation of the reason for praising
God. Examples are: Pss 33, 103 and 104.

Songs of Thanksgiving: These Psalms focus more on some particular acts of God of which
the psalmist was a beneficiary. Eg.: Pss 18; 30; 32; 34; 40,2-12; 41; 66; 92; 116; 118 and 138.
Some specific favours received from God and for which the psalmists thank God include
healing; deliverance from enemies; rescue from trouble; forgiveness of sins.
Psalms of Lament: In the Psalms of Lament, the petitioners cry to God from their life
situations, from below. There are individual laments and community laments; which consists
of five related parts namely: invocation of God’s name; description of the need or the life
situation; prayer for help or deliverance; affirmation of trust in God; vow to praise God when
the crisis is over. Examples of Psalms under community Lament are Pss 80, 44. Psalms that
are classified under individual Lament are Pss 3-7, 9-10, 17, 22, 25, 26, 28, 31, 35, 38, 40,
41, 42, 43, 51, 54, 59, 61, 64, 69, 70, 71, 77, 86, 88, 102, 109, 120, 130, 140-143.

Royal Psalms: A group of Psalms in the Psalter contains statements about the king, some
allusions to the promises made to David, the perpetuity of the Davidic dynasty or simply
overt prayers for the Israel’s monarchs. These are called Royal Psalms because of their focus
on the king (cf. 2; 18; 20; 21; 45; 72; 89; 101; 110; 132 and 144,1-11). The concept of the
king’s office include: (a) Davidic rule lies within God’s kingship (b) the enemies of God are
also personal enemies of the king. (c) the laws of the kingdom are God’s law (d) the king is
God’s son (e) the king is God’s servant (f) the king is God’s covenant partner.

Songs of Zion: Some Psalms in the Psalter sing the praises of Mount Zion. They include 46,
48,76,84,87 and 122. There are about four meanings that are associated with the name Zion:
A small ridge in the south east of Jerusalem which David took from the Jebusites, and made
his capital and a temple was built; The hill on which the temple was built; The entire city of
Jerusalem in which the temple is found; The designation Zion is the people of Israel (cf. Isa
51,16).

Wisdom and Torah Psalms: The Psalms included in the category of Wisdom Psalms are Pss
37, 49, 73, 112, 127, 128, 133 and the Torah Psalms are Ps 1, 19, 119. They contain features
of the Wisdom literature (Proverbs, Job and Ecclesiastes), which address the issue of life
problems and the best way to live before God and man. The Torah Psalms 1, 19 and 119
focus on the importance of divine Law in life. These Psalms contain at least one of the terms
that express the Law of the Lord namely decree, precept, statute, commandment, promise,
word, judgment, and way.

4.3. Literary devices in the Psalms

Here are some examples of literary devices found in the Psalms, along with references to
specific Psalms where these devices are used:

Parallelism: The use of parallelism is evident throughout the Psalms, where ideas are
repeated or contrasted for emphasis. For example, in Psalm 19:1: “The heavens declare the
glory of God; the skies proclaim the work of his hands.” Hebrew poetry in the Psalms often
exhibits parallelism, where two or more lines correspond to each other in terms of structure,
ideas, or imagery. The different types of parallelism include synonymous parallelism,
antithetic parallelism, and chiastic parallelism.

Repetition: The use of repetition in the Book of Psalms is for emphasis. It mentions
repetitions at the beginning of Psalms, repeated phrases within Psalms, refrains, key words,
and inclusion as forms of repetition.
Irony: is a literary device where words are used to convey a meaning that is opposite to their
literal or expected meaning, often for humorous or sarcastic effect. In the essay, irony is not
explicitly mentioned, and specific examples of irony in the Psalms are not provided.
However, irony can be found in certain Psalms, where the authors express their trust in God's
faithfulness and deliverance in the midst of challenging or dire circumstances.

Chiasmus: is a rhetorical device in which the order of words or phrases is inverted or

repeated in reverse order. An example of chiasmus is in Psalm 107:16: “For he shatters the
doors of bronze, and cuts in two the bars of iron.”

Envelope Figure or Inclusion: is a literary device where the same phrase or sentence is
repeated at the beginning and end of a stanza or poem, framing the text. Examples of
envelope figures in Psalms 103 (“Bless the LORD, O my soul”) and 8 (“O LORD, our
Sovereign, how majestic is your name in all the earth!”).

Metaphor: Metaphors are used to convey deeper meanings and create vivid imagery. In
Psalm 23:1, David writes, “The Lord is my shepherd,” portraying God as a caring and
guiding figure.

Simile: Similes compare two different things using “like” or “as.” In Psalm 103:13, it says,
“As a father has compassion on his children, so the Lord has compassion on those who fear
him.”

Imagery: Imagery is used to paint vivid pictures and evoke emotions. In Psalm 42:1, the
psalmist expresses his longing for God: “As the deer pants for streams of water, so my soul
pants for you, my God.”

Personification: Personification is employed to attribute human qualities to non-human

entities. In Psalm 98:8, it says, “Let the rivers clap their hands; let the mountains sing
together for joy.”

Hyperbole: Hyperbole is found where the authors use extravagant language to express their
emotions or to emphasize certain aspects of their praise, lament, or thanksgiving. In Psalm
6:6, the psalmist says, “I am worn out from my groaning. All night long I flood my bed with
weeping and drench my couch with tears.”

Symbolism: Symbolic language is used to represent abstract ideas or concepts. In Psalm

23:2, the psalmist says, “He makes me lie down in green pastures, he leads me beside quiet
waters,” symbolizing God’s provision and guidance.

Alliteration and Assonance: The Psalms make use of repeated consonant sounds
(alliteration) or vowel sounds (assonance) for musicality. An example of alliteration can be
seen in Psalm 34:1: “I will extol the Lord at all times; his praise will always be on my lips.”

Acrostic Structure: Psalm 119 is structured as an acrostic, with each stanza beginning with a
successive letter of the Hebrew alphabet. This unique form of organization can be seen
throughout the psalm.
 4.4. Major theological themes in the Psalm

The uniqueness of the Psalms is in the fact that in them the psalmists speak to God and about
God. Their unifying theology is trust and reliance upon the Lord the Most High articulated in
various ways. They include:

God the Creator: The psalms acknowledge God as the Creator of the heavens, the earth, and
all living beings. They highlight his act of creation and His continuous care for creation e.g.
(Ps 136,5-9). Further examples are found in Pss 8; 74,12-17; 89,10-13; 104,3-10.

Salvation History: Salvation history commences with the account of creation and includes
the promises made to the patriarchs, the exodus, the Sinai covenant, the wandering in the
desert, the conquest and the settlement in the Promised Land. Examples include: Pss
78,12.43.51; 80,8; 81,5.10; 105,38; 106,7.21; 114,1; 135,8-9; 136,10, 68,8.17).

Divine Names and Titles: The Book of Psalms is rich in the divine names and titles because
the petitioners address God directly. Therefore, besides the general name Elohim (plural but
singular in meaning and usage), the psalmists also employ the name EL for their God. One
frequently finds the proper name of Israel’s God, YHWH, in the Psalms. In order to express
God’s sovereignty over all, God is addressed as King (Pss 5,3; 10,16; 24,7-10; 29,10; 47,7-8;
68,25; 84,4).

The Kingship of God: The psalmists acknowledge God’s kingship in different ways. Other
Psalms connect God’s kingship to the themes of Zion, the ark and the Theophany. The
petitioners also avow the kingship of God when they express their faith in him by invoking
him to rescue them from enemies or cry to him for help. It is the primary duty of every king
to care for the welfare of his subjects.

The Law of the Lord: One of the first instructions we find in the Psalms is a call to meditate
on the Torah, the divine instruction or the Law. The Psalmist finds delight in God’s Law and
he is called upon to meditate on it every moment of his life. These Psalms are referred to as
Torah Psalms (cf. Pss 19 and 119) because of the centrality of the Law in them. Law in all
these Torah Psalms refer to the revealed teaching as handed down by the prophets.

The House of God: The Book of Psalms is a songbook for the Temple, God’s house. It is
God’s palace. As a king in his palace, God judges from his temple (Pss 9,8-9; 11,4-6; 33,13-
15). The visible sign of God’s protection is the temple where the people go to take refuge in
him (Pss 17,8; 36,7-8; 57,2; 61,5; 63,8; 91,4). The temple, is sometimes called “the courts of
the Lord” (Pss 65,4; 92,14; 100,4; 116,19; 135,2; “tent” which calls to mind the ancient
meeting place of God with his people, “the Tent of Meeting” (Pss 15,1; 27,5.6; 61,5); “the
shadow or shelter of the Lord’s wing” (Pss 36,8; 57,2; 61,5; 63,8); the “land of the living or
the land of life” (Pss 27,13; 52,7; 56,14; 116,9).
The Anointed of the Lord – the Messiah: In a group of Psalms called the Royal Psalms, we
have some events in the life of Israel’s monarchs. These kings are called the anointed of
Yahweh because of the close link they have with God. The king is God’s son because he
derived his authority from God. He is the firstborn (Ps 89,27). The king is victorious in battle
because God helps him (Pss 21,7-12; 132,18; 144,10-11) and he is able to rule the nations of
the earth for God is with him (Pss 2.7-9; 72,8-11). The king sits at the Lord’s right hand to
show his relationship with the national God (Ps 110,1). The king also shares in God’s titles.
He is called the shield of his people.

5.0. Messianic (Jewish) Reading of the Psalms

5.0. The Word Messiah and its connotation

The Hebrew word for Messiah is “māšîaḥ” meaning “anointed one” from the verb māšaḥ -“to
anoint.” The aim of anointing is consecration of the person to a deity. In the pre-exilic era,
only the kings are anointed. It was only in the post-exilic period, when the Israelites had lost
their monarchy that priests began to be anointed during the period of hierocracy (clerical
ruling). In other words, in the OT, when the word māšîaḥ is mentioned, it refers to the king
or royalty (cf. 1 Sam 10; 16; 24,6, Ps 2, etc). It is based on this that scholars in studying the
Psalms attribute the royal psalms to have a messianic undertone since the royal psalms are
about the kings, the anointed ones of YHWH (cf. Ps 2;72;110).

5.1. What is Messianic Reading?

A Messianic (Jewish) reading of the Book of Psalms involves interpreting certain psalms
with a focus on their messianic implications within Jewish tradition. It seeks to find
connections between the psalms and the anticipated coming of the Messiah.

7.1. Different Aspects of Messianic Reading of the Psalms

In Messianic reading, specific psalms are examined for their potential prophetic significance,
typological connections, or symbolic references to the awaited Jewish Messiah. These aspects
include:

1. Messianic Prophecies: Jewish readers consider certain psalms as having messianic

prophecies that foreshadow the coming, characteristics, mission, and reign of the Messiah.
These psalms are seen as pointing forward to a future anointed figure who will bring
redemption, establish justice, and restore the Davidic kingdom. Examples: Psalm 2, 22, 45,
72, 110, and 118.

2. Davidic Connections: King David, traditionally attributed as the author of many psalms, is
regarded as a prototype or precursor of the Messiah. These psalms are seen as reflecting
David's experiences, struggles, and aspirations, which are seen as prefiguring the life and
mission of the coming Messiah.

3. Messianic Themes and Imagery: Jewish readers focus on themes like the concepts of a
righteous ruler, the triumph of God's kingdom, the restoration of Israel, and the universal
reign of peace and justice for their potential Messianic application.
4. Typological Interpretation: Jewish readers may engage in typological interpretation,
seeing parallels or patterns between events, characters, or symbols in the psalms and the
future Messiah. They may identify elements that resemble the life, suffering, or triumph of
the Messiah, viewing the psalms as providing glimpses or foreshadowing of the Messiah's
work and significance.

6.0. Christological (NT) Reading of the Book of Psalms

6.1. The Etymology of the name Christ : The title ‘Christ’ is derived from the Greek
“Xpistos” which in Hebrew is rendered as “māšîaḥ” meaning “anointed one.” in the
protoevangelium (Gen 3:15) the first announcement of the Messiah and Redeemer was
made. The action of this future figure will bring final victory over the serpent. Christian
exegetes see Jesus as this Messiah.
6.2. What is Christological reading?: Christological (New Testament) reading of the
Book of Psalms involves interpreting the psalms in light of their connections to Jesus
Christ as revealed in the New Testament. It acknowledges the psalms as having a deeper
fulfillment in Jesus Christ. It explores how the psalms find their ultimate meaning and
significance in Jesus’ life, death, resurrection, and the establishment of His kingdom.
6.3. Different aspects of Christological Reading of the Psalm

Messianic Prophecies: A Christological reading of the psalms identifies various passages as

messianic prophecies, pointing forward to the coming of Jesus as the promised Messiah. New
Testament authors, including Jesus Himself (cf. Luke 24,44), quoted and referenced specific
psalms as being fulfilled in His life and ministry. For example, Psalm 22 is seen as foretelling
Jesus’ crucifixion, while Psalm 110 is applied to Jesus’ exaltation and kingship.

Typological Connections: This approach recognizes that Jesus is the ultimate fulfillment of
various Old Testament types and shadows. Hence, certain events, characters, or symbols are
seen as foreshadowing aspects of Jesus’ life and work. E.g King David, as a prominent figure
in the psalms, is viewed as a type of Christ, with his experiences, triumphs, and struggles
reflecting Jesus’ life and ministry.

Suffering and Resurrection: The psalms of lament, particularly Psalm 22 and Psalm 69, as
well as of praise and thanksgiving, such as Psalm 16 and Psalm 118 are read through the lens
of Jesus’ redemptive work, emphasizing His sacrificial death and ultimate triumph.

Royal and Messianic Psalms: The royal and messianic psalms, including Psalm 2, 45, and
110, are interpreted as referring to Jesus’ kingship and His role as the anointed Messiah,
highlighting His authority, reign, and the establishment of His kingdom, both in the present
and in the future.

Universal Worship and Salvation: The psalms that speak of God’s reign over all nations,
such as Psalm 67 and Psalm 72, are understood in a Christological reading as pointing to
Jesus’ mission to bring salvation to people from all nations. These psalms highlight Jesus’
role as the Savior of the world and emphasize the universal scope of His redemptive work.

6.4. Some References in the NT

The most frequently cited are Pss 2, 69, 110, and 118. In Ps 2, (royal psalm) the king is
called the ‘uios tou theou and this text is cited by the Synoptic Gospels (Mtt3:17; Mk1:11;
Lk3:22; Mk9:7) in connection to the Baptism and the Transfiguration of Jesus where the
Father identified Jesus as His beloved Son. Psalm 110 is cited in the Letter to the Hebrews,
Jesus is identified as the High Priest according to the order of Melchizedek (Ps 110,4/ Heb
5,6). Psalm 22 is a Psalm of lament of an individual. In the Synoptic Gospels, it is cited as
the last words of Jesus before his death on the cross: “My God, my God, why have you
forsake me” (Ps 22,1/Matt 27,46). Psalm 69 is cited in the Passion Narrative of the NT.
“They gave me poison for food, and for my thirst they gave me vinegar to drink” (cf. Ps
69,21/Matt 27,48).

6.5. Differences (Contrast) in the Messianic and Christological Readings of the

Psalms

Messianic readings often focus on the historical and national dimensions of the Messiah,
emphasizing the restoration of Israel, while Christological readings prioritize the spiritual and
universal aspects of Jesus’ mission and the redemption of humanity. Jewish messianic
readings generally do not see the Psalms as directly referring to Jesus of Nazareth, whereas
Christological readings interpret the Psalms as prefiguring and pointing to Jesus’ life, death,
and resurrection.
In the messianic reading, the Messiah is often seen as a human figure, an anointed king or
leader who fulfills specific roles and brings deliverance to Israel while Christological
readings view Jesus as the divine Son of God and the long-awaited Messiah, who not only
fulfills the messianic roles but also brings salvation and redemption to all humanity.

6.6. Similarities in the Messianic and Christological Readings of the Psalms

Both messianic and Christological readings recognize the significance of the Psalms in
relation to the coming of a figure of great importance. They both interpret certain psalms as
pointing to an anointed figure who brings salvation and restoration. Both perspectives
acknowledge the rich symbolism, poetic language, and theological depth found in the Psalms.
Psalms hold a central place in Jewish worship and liturgical practices and so in Christian
worship and liturgy although with different interpretations.

7.0. EVALUATION AND CONCLUSION