"... Jewish messianic expectations grow in importance during the late Second Temple Period, but they do not fit into one tidy package. Messianic expectations appear in various books of many different genres from a variety of communities, but these expectations are often only mentioned briefly; each description is thus only an imprecise sketch instead of what must have been a more detailed painting. From 200 BCE to 135 CE, many Jews remained keenly interested in anointed figures, but even though some Jews were actively looking for a Davidic kingly Messiah,131 others dismissed the idea entirely. Discussing Jewish messianic belief is often difficult because it is not clear that the majority of Jews around this time were looking for a messiah, and the messianic ideas that are found often differ from one another. For example, support for the view that Jews were expecting a militant Messiah is found in 2 Baruch 72 where the text is explicit that the Messiah will bring death to those who have oppressed Israel, whereas 4 Ezra 13:4–11 stresses the non-military means of the Messiah ... The royal psalms are yet another important canonical source of messianic thought that the writers of Psalms of Solomon 17–18 draw on in their presentation of the Messiah. There are clear references to the second canonical psalm: certain sinners are expelled from the “inheritance” (Psalms of Solomon 17:23) that was promised to David in Psalm 2:8, and the destruction of sinners “like a potter’s jar” (Psalms of Solomon 17:23) and “with an iron rod” (Psalms of Solomon 17:24) offer verbal parallels with the Septuagint’s translation of Psalm 2:9 but in reverse order ..."

Reynolds, Scott The Messiah and Eschatology in the Psalms of Solomon (pp. 39, 57-58) Trinity Western University, 2016