i. p. 248 a, line 10 from the bottom) applies to the glory of the King Messiah,

immediately quoting the second clause in proof of its Messianic application. This is also

done in the Midrash on the passage. But perhaps one of the most remarkable applications

of it is in Bemidbar R. 15, p. 63 b, where the passage is applied to the Messiah.

Finally in Ps. xxi. 7 (8 in the Hebrew), the expression 'king' is applied in the Targum to

the Messiah.

On the whole, then, it may be remarked that Ps. xxi. was throughout regarded as

On Ps. xxii. 7 (8 in the Hebrew) a remarkable comment appears in Yalkut on Is. lx.,

applying this passage to the Messiah (the second, or son of Ephraim), and using almost

the same words in which the Evangelists describe the mocking behaviour of the Jews at

the Cross.

Ps. xxii. 15 (16 in the Hebrew). There is a similarly remarkable application to the

Messiah of this verse in Yalkut.

The promise in Ps. xxiii. 5 is referred in Benid. R. 21 to the spreading of the great feast

before Israel in the latter days.

Ps. xxxi. 19 (20 in the Hebrew) is in the Midrash applied to the reward that in the latter

days Israel would receive for their faithfulness. Also in Pesiqta, p. 149 b, to the joy of

Israel in the presence of the Messiah.

The expression in Ps. xxxvi. 9, 'In Thy light shall we see light,' is applied to the Messiah

in Yalkut on Isaiah lx. (vol. ii. p. 56 c, line 22 from the bottom).

The application of Ps. xl. 7 to the Messiah has already been noted in our remarks on Gen.

iv. 25.

Ps. xlv . is throughout regarded as Messianic. To begin with; the Targum renders verse 2

(3 in the Hebrew): 'Thy beauty, O King Messiah, is greater than that of the sons of men.'

Verse 3 (4 in the Hebrew) is applied in the Talmud (Shabb 63 a) to the Messiah, although

other interpretations of that verse immediately follow.

The application of verse 6 (7 in the Hebrew), to the Messiah in a MS. copy of the Targum

has already been referred to in another part of his book, while the words, 'Thy throne is

for ever and ever' are brought into connection with the promise that the sceptre would not

depart from Judah in Ber. R. 99, ed. Warsh. p. 178 b, line 9 from the bottom.