Anyone who studies the psychology of the Bible comes across something sacred in their life. He connects with the deepest understanding of ancient thought, which is extremely important for spiritual growth. This growth must be passed down from generation to generation through the Bible, but also through the oral tradition that accompanies it.
In today's text, we'll look at the reasons for studying the psychology of the Bible.
1 - The symbols of the Bible's psychology
The Bible is full of symbols. These symbols are strong elements for human life in the sense that they activate emotions. When we only have our rational parts activated, this requires us to return to the symbolic side of life. And doing so is deeply psychological, because the psychology of the Bible requires this encounter with pieces of ourselves that are sometimes distant.
The return to the sacred is something we find in the psychology of the Bible. The sacred manifests itself in an image of a God who communicates with us as much as we communicate with him. This relationship of affinity is the main element of the relationship with God. In this sense, the more elements we can bring to this relationship, the better we can find ways for God to manifest himself and for us to create expressions for this communication with the psychology of the Bible.
These very ancient records are present in the idea of Perennial Philosophy, in which ancient peoples were united and, over time, dispersed into different traditions. The tradition of the ancient Hebrews called this connection (devekut). This element is essential for the psychology of the Bible, because with the destruction of Solomon's Second Temple by Titus in 516 BC, the awareness of symbolism began to take on much greater force in the authors of the Bible. The School of Yavne (1st and 2nd centuries of the Christian era) emerged in Israel. The sacred temple ceased to be a physical place and dwelt within the human being, thus leading to the creation of a model of the psychology of the Bible.
2 - Soul in the Psychology of the Bible
According to the Old Testament book 2 Kings, the prophet Elijah was taken up to heaven in a chariot (merkava). This idea shows that it wasn't just Elijah who was resurrected and raised to heaven, but also an important part of him: the idea of something that remains even after the death of the physical body.
This influence already came from the Greeks, with the sayings of Socrates written by Plato. The idea of the soul (psyche) as an abstract and eternal entity still amazes us, going beyond what science is capable of proving. This is so strong that it serves as a model for countless traditions. The psychology of the Bible also sees contributions here.
Have you ever thought about how relevant the soul is to the idea of a human thinking life? The division of the soul into instances is also something of a profound rapprochement between different traditions. The tripartite division of the soul into instinct (nefesh), emotion (ruach) and ratio (neshama) reveals deep connections. For the psychology of the Bible, Jacob falls in love with Rahel, but Lea was more sensitive. What does this mean? There are duties of the soul and rights of the soul in the face of Laban's impositions on his two daughters. Jacob has to take a stand and escape from Laban's selfish clutches.
3 - Dreams in the Psychology of the Bible
Dreams and visions are present throughout the psychology of the Bible. What do dreams convey? It elaborates the day through the night. Its systems seem to organize the brain and, consequently, ideas. When we sleep, we wake up more relaxed and energized. Our nervous system is grateful for sleep and rewards us with rest.
What does the psychology of the Bible have to say about premonitory dreams? Did you know that Adam dreams of Eve, and God creates her from Adam's rib? Isn't a dream the fulfillment of a wish? Freud may be right in his book The Interpretation of Dreams. These elements seem so present in the psychology of the Bible that it is necessary to think about them.
Before confronting the angel, Jacob dreams of a staircase through which angels ascend and descend. What could this transit mean? Jacob perceives a strong union with God, recognizing that he is the vector of this union in a very particular kind of relationship (devekut) with God. God protects him through his prayers and through the persistence he shows in helping his family escape from the indolent Laban.
And we mustn't forget that Joseph is interpreting Pharaoh's dream. Pharaoh dreams of the seven lean cows devouring the seven fat cows. Joseph is honest when he warns of the drought in Egypt and recommends that Pharaoh harvest grain to store it. Joseph is both a psychologist and an economist in his profession! Let's look at how the psychology of the Bible influences human history to this day.
Daniel interprets Nebuchadnezzar's forgotten dream. He dreamt of a tree that had been cut down seven times. And this tree represents the entire history of the decline of humanity. This Revelation (itgalut) has creative value throughout the psychology of the Bible. In the same way, the levels of consciousness in dreams present us with key points about our consciousness.
4 - Genealogies in the Psychology of the Bible
The psychology of the Bible deals with genealogies. Families are always important. Without families, aspects of traditions are meaningless. In a family, we have customs and ways of thinking. Every family is like that, and it comes through strongly in the psychology of the Bible.
Have you ever thought about why we engage with humanity's past when we turn to the sacred? It seems that in the past lies an important part of conscious life, our most sensitive origin of who we are. The search for the past is so crucial for human beings that they need to revisit it countless times during their lives. The psychology of the Bible is present here.
These are the messages we find in Abraham's life. He leaves Ur, in the land of the Chaldeans, and follows a God-given order to raise a large family in another place far to the west. There Ishmael is born, the fruit of his relationship with the slave girl Hagar, and Isaac, the fruit of his relationship with Sarah. Over time, Ishmael and Isaac end up fighting, and Abraham decides to keep the brothers apart. Ishmael went south to what is now the city of Aqaba in Jordan. This is the Ishmaelite family, or the Arab people, so dear to our Psychology of the Bible course.
Isaac, meanwhile, remains in Jerusalem and will be sacrificed in an ancient ritual to appease the wrath of the Canaanite gods. However, at the time of the sacrifice, the angel Gabriel arrives and asks Abraham to kill a ram instead of Isaac. This exchange is the beginning of an ethic that prevents human murder. This is the beginning of an ethic that is still validated by humanity today in relation to the preservation of human life. The aspects of this fall into the way in which the psychology of the Bible is fundamental for us.
This genealogical aspect permeates the creation of modern psychology. We find the work of Freud and Jung as a kind of descent and inheritance between them. Jung reads Freud and is influenced by him, but Freud also takes the same route by receiving much of Jung's influence in his work. How important this is for the development of psychology from the Bible to the present day!
5 - Genesis in the Psychology of the Bible
The first verse of the Torah (Bereshit), the beginning of the Old Testament, is already very psychological. The psychology of the Bible emanates strongly from it. Let's look at it below:
Bereshit raba Elohim et ha-shamaim ve-erets.
In the beginning, God created heaven and earth.
It's funny that God created the first verse with the letter B. The letter B is the letter that begins the word blessing (brachain Hebrew). Is there any greater blessing than being alive? God seems to have started the world by blessing his creation, for he himself "saw that it was good" (Genesis 1:31).
Adam's sin of eating from the tree of the knowledge of good and evil also showed how important it is to know limits, but also man's difficulties with them. It's human nature to want to break through a limit to see what your limit is. This doesn't mean that man should break his limit without a purpose (kavaná). It is for the right purpose that he must learn, and this learning is a blessing from God.
Adam's body is thus marked by different emanations of God, since he is the image and likeness of the Creator. He created the spheres (sefirot) as a reflection of what Adam must do to get closer to God again. Love and fear of God are fundamental elements present in the psychology of the Bible.
6 - The Exodus in the Psychology of the Bible
The exodus from Egypt has profound meanings for the psychology of the Bible. It represents a movement of transformation, a necessary change when life becomes unsustainable and requires a transition from the current state to something new. The idea of fleeing from a place, a situation or even a state of mind reflects the need to move towards the future, which requires courage and faith.
Moses, as leader, must lead the Hebrew people towards the Promised Land, Canaan, and to do so, he faces fears and resistance. Leaving Egypt is not only an escape from physical suffering, but also a liberation from the mentality of slavery, passivity and dependence. Pharaoh, representing the forces that want to keep the people in oppression, tries to make the Hebrews stay in Egypt, even in the face of all the suffering they face there. The experience of the exodus, then, has a psychological character of liberation, which requires the people to lose their fear and gain courage, which is symbolized by the laws given to Moses, since they set limits and guidelines for a life of freedom.
Religion (date) emerges, then, not only as a system of beliefs, but as a structure that organizes life and defines what is sacred, being inseparable from knowledge (daat). Moses, in his mission, represents both the spiritual leader and the educator, who leads the people to wisdom and an understanding of what is necessary for survival and prosperity. This relationship between religion and knowledge is also present in the psychology of the Bible, which sees the creation of laws as a movement aimed at the inner transformation of the human being.
Moses' anger at the people's resistance and his desire to remain in Egypt points to a psychological process of maturation. Moses needs to overcome this resistance and, in doing so, he becomes a symbol of spiritual and psychic transformation. The psychology of the Bible highlights the importance of this inner change, where the journey of the Hebrew people is a reflection of each individual's journey towards self-overcoming and growth.
Sigmund Freud, in Moses and MonotheismFreud proposes a psychoanalytical interpretation of the figure of Moses, suggesting that he was not originally Jewish, but rather a Medianite, and that his assimilation into the Jewish people only occurred when he experienced the pain of his people's suffering. Freud therefore offers a reading that questions identities and the processes of cultural assimilation, allowing us to reflect on how biblical narratives and symbols can be seen in the light of psychoanalysis. This approach provokes a deeper analysis of the psychology of the Bible, exploring the dynamics of belonging, identity and transformation that are essential for both individuals and collectivities.
7 - Prophets in the Psychology of the Bible
The prophets and the people of Israel are deeply intertwined in the psychology of the Bible, as they represent a constant relationship of transmitting messages and spiritual challenges. The figure of the prophet is essential because he is the vehicle of a divine message, an intermediary between God and man. Prophets have the mission of transmitting a word of warning, consolation or revelation, but they also face resistance from those who feel threatened, such as the priests. The envy of the priests is an important part of this dynamic, as the prophet's message often challenges the religious and social status quo, bringing him into confrontation with those who benefit from maintaining the prevailing order. This tension is a significant psychological aspect, as it reflects the internal dilemmas of those who seek to live according to high principles, but are confronted by the envy and opposition of others who seek to preserve their own interests.
The death of prophets, often out of envy or resistance, is also a central theme, highlighting how the truth and purity of the prophetic message often generate extreme reactions. This phenomenon can be interpreted psychologically as a manifestation of the fear and insecurity of those who feel threatened by the depth of the prophetic vision and the truth it carries. Daniel's journey, for example, demonstrates how faithfulness to God, even in the face of opposition and adversity, leads to salvation and confirmation of the spiritual choice.
Daniel's episode in the lions' den is symbolic of an experience of spiritual transformation and resilience. His dedication to God and refusal to worship the Babylonian gods put him in a position of extreme vulnerability, but paradoxically, it is this faithfulness that saves him. This event illustrates the psychology of the Bible in a powerful way, as it reflects the process of facing adversity and, by standing firm on its principles, achieving a form of transcendence and redemption.
This experience of salvation and transcendence is also echoed in the work of Viktor Frankl, who survived the Auschwitz concentration camp and sought to find meaning in life even in the most extreme conditions of suffering. Frankl's psychology, which emphasizes the search for meaning in life, is strikingly aligned with the lessons of the ancient prophets. His experience of suffering and the search for meaning can be seen as a continuation of the spiritual legacy of the Bible's prophets, showing that perseverance in faith and the search for purpose can lead to spiritual survival, even in the most inhumane circumstances. This connection between the biblical prophets and Frankl's work reflects the importance of maintaining a deep and transcendent meaning to life, a central element in the psychology of the Bible.
8 - Renaissance in the Psychology of the Bible
The concept of rebirth in the psychology of the Bible is deeply related to inner transformation and reconciliation with the divine, and we find powerful examples of this in the stories of biblical figures such as Jonah, Job and Paul.
Jonah, for example, represents human resistance to what God asks of him. His initial behavior, fleeing the mission to Nineveh, illustrates the conflict between reason and emotion, between God's external order and the prophet's internal insecurity. The storm that arises after his escape and his subsequent ingestion by the great fish symbolize the moment of "death" and transformation. The three-day period inside the fish is a symbol of the resurrection, as a necessary time for reflection and repentance. The psychology of the Bible, in this case, teaches us about the process of accepting the mission and the spiritual transformation that arises when we recognize our fault and surrender to God's will. This rebirth is not just a superficial change, but an internal transfiguration, where the prophet becomes capable of fulfilling his task of preaching and generating repentance among the inhabitants of Nineveh.
The story of Job, on the other hand, explores the internal struggle of the human being in the face of suffering and the presence of evil (represented by the "shatan" or adversary). The tragedy that befalls Job and his struggle to understand human suffering in the face of divine justice teaches us about resistance to suffering and the search for meaning in pain. In the end, Job's surrender to his pain and his confession before God lead him to a transformation that, in a way, reflects a spiritual rebirth. His relationship with God, even in suffering, leads him to understand that the purpose of life is beyond our immediate comprehension. This willingness to admit human limitation and seek a greater understanding in the face of adversity is fundamental to the psychology of the Bible.
The birth of Christ is the culmination of this transformation and rebirth. He represents a new covenant, the reinvention of the relationship between the human and the divine, and his crucifixion is seen as the greatest act of surrender and redemption. Christ's pain on the cross, with his silence in the face of suffering, echoes the suffering of Job and represents the experience of a symbolic death to give rise to a new life, spiritual life. This connects with the concept of resurrection, where death is not the end, but the door to a new existence.
Paul's road to Damascus, where he is converted after persecuting Christians, can also be interpreted as an experience of rebirth. The sight of Christ disarms him and leads him to deep repentance, transforming him from a persecutor into one of the greatest preachers of the Christian message. Paul's rebirth is not just physical, but spiritual and moral. This event of radical transformation exemplifies how an encounter with the divine can cause a profound change in a person's life.
In all these examples, the psychology of the Bible shows us that rebirth is a painful process, often involving suffering and internal conflict, but which results in a deep connection with the divine and a change that goes beyond the physical and emotional, reaching the spiritual essence of the human being. This journey of death and resurrection is a central theme in the Bible, which can be interpreted as a metaphor for the challenges and transformations we all face in our spiritual and personal lives.
Final considerations
The psychology of the Bible, as you describe it, represents a unique opportunity to combine the in-depth study of religious tradition with an understanding of the psychological and emotional issues we all face. Through this approach, we can access not only the historical and mystical aspects of the Bible, but also integrate its messages into everyday life and the understanding of our own inner experiences.
By studying the Bible from a psychological perspective, we are led to reflect on how biblical symbols and narratives influence us in profound ways. The example of Jonah, as already discussed, illustrates the internal struggle between rational and emotional impulses that we all face, while stories like that of Job and his search for meaning in difficulties teach us about human resilience and the process of transformation in the face of suffering. These tales, far from being just old stories, offer a mirror to what we experience in our daily lives, inviting us to reflect on our own emotional and spiritual journeys.
The Introduction to the Psychology of the Bible course, with its comprehensive proposal, offers unique access to these teachings, helping participants to explore how the sacred texts can serve as a guide for emotional healing, for understanding one's own limits and challenges, and for building a deeper relationship with spirituality. In addition, by gradually expanding the content and models covered, the course provides an ongoing platform for intellectual and emotional growth, enabling participants to integrate the lessons of the Bible ever more effectively into their lives.
The psychology of the Bible thus offers not just a theoretical analysis of the texts, but a practical application that can contribute to psychological, emotional and spiritual well-being, helping to translate complex human emotions into more accessible and understandable language. This study is a journey of self-knowledge and transcendence, where understanding the Bible becomes a path to healing and inner wisdom.
Learn about the course Introduction to Biblical Psychology, by Prof. Estevan Ketzer. See the full course program here.
References:
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Hebrew Bible. Translated by Jairo Fridlin, David Gorodovits. São Paulo: Sêfer, 2006.
Jerusalem BIBLE. São Paulo: Paulus, 2024.
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ELIADE, Mircea. The Sacred and the Profane: the essence of religions. Translated by Rogério Fernandes. São Paulo: Martins Fontes, 2018.
FREUD, Sigmund. The man Moses and the monotheistic religion. Translation by Renato Zwick. Porto Alegre: L&PM, 2013.
FRANKL, Viktor Emil. In Search of Meaning: a psychologist in a concentration camp. Translated by Walter Schlupp, Carlos Aveline. Petrópolis/São Leopoldo: Vozes/Sinodal, 1991.
HALEVI, Z'ev ben Shimon. Kabbalah and Psychology. Translation by Tomás Rosa Bueno. São Paulo: Siciliano, 1990.
JUNG, Carl Gustav. Response to Job. In: Complete works of C. G. JungVol. 11/4. Translation by Father Mateus Ramalho. Petrópolis: Vozes, 2012.
KETZER, Estevan de Negreiros. Moses and Freud's time machine. Psychoanalytic time, Rio de Janeiro, v. 51, n. 1, p. 185-210, jun. 2019.
LIADI, Rabbi Shneor Zalman de. Likutei Amarim Tanya. Translated by Eliahu Wasserman. Rio de Janeiro: Editora Beit Lubavitch, 2013.
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LIVING TORAH. Org. translated by Rabbi Aryeh Kaplan. Translation by Adolpho Wasserman. São Paulo: Maayanot, 2012.