On verse 7 the Targum though not in the Venice edition (1568), has: Thou O King Messiah because Thou lovest righteousness,' &c. Comp. Levy, Targum. Wörterb. vol. ii. p. 41 a.
The Midrash on the Psalm deals exclusively with the inscription (of which it has several and significant interpretations) with the opening words of the Psalm, and with the words (ver. 16), Instead of thy fathers shall be thy children,' but at the same time it clearly indicates that the Psalm applies to the latter, or Messianic, days.
On Ps. l. 2 Siphré (p. 143 a) notes that four times God would appear, the last being in the days of King Messiah.
Ps. lx. 7. Bemidbar R. on Num. vii. 48, Parash. 14 (ed. Warsh p. 54 a) contains some very curious Haggadic discussion on this verse. But it also broaches the opinion of its reference to the Messiah.
Ps. lxi. 6 (7 in the Hebrew). Thou shalt add days to the days of the king,' is rendered by the Targum: Thou shalt add days to the days of King Messiah.' There is a curious gloss on this in Pirqé d. R. Eliez. c. 19 (ed. Lemberg, p. 24 b), in which Adam is supposed to have taken 70 of his years, and added them to those of King David. According to another tradition, this accounts for Adam living 930 years, this is, 70 less than 1,000, which constitute before God one day, and so the threatening had been literally fulfilled: In the day thou eatest thereof, thou shalt die.
Ps. lxi. 8 (9 in the Hebrew). The expression, that I may daily perform my vows,' is applied in the Targum to the day in which the Messiah is anointed King.
Ps. lxviii. 31 (32 in the Hebrew). On the words Princes shall come out of Egypt,' there is a very remarkable comment in the Talmud (Pes. 118 b) and in Shemoth R. on Ex. xxvi. 15, &c. (ed. Warsh. p. 50 b), in which we are told that in the latter days all nations would bring gifts to the King Messiah, beginning with Egypt. And lest it be thought that He (Messiah) would not accept it from them, the Holy One says to the Messiah: Accept from them hospitable entertainment,' or it might be rendered, Accept it from them; they have given hospitable entertainment to My son.'
Ps. lxxii. This Psalm also was viewed by the ancient Synagogue as throughout Messianic, as indicated by the fact that the Targum renders the very first verse: Give the sentence of Thy judgment to the King Messiah, and Thy justice to the Son of David the King,' which is re-echoed by the Midrash on the passage (ed. Warsh. p. 55 b) which applies it explicitly to the Messiah, with reference to Is. xi. 1. Similarly, the Talmud applies ver. 16 to Messianic times (in a very hyperbolical passage, Shabb. 30 b, line 4 from the bottom). The last clause of verse 16 is applied, in Keth. 111 b, line 21 from top, and again in the Midr. on Eccl. i. 9, to the Messiah sending down manna like Moses. [6432]
Verse 17. In Sanh. 98 b; Pes. 54 a; Ned. 39 b, the various names of the Messiah are discussed, and also in Ber. R. 1; in Midr. on Lam. i. 16, and in Pirqé de R. Eliez. c. 3. One of these is stated to be Jinnon, according to Ps. lxxii. 17.
Verse 8 is applied in Pirqé de R. El. c. 11, to the Messiah. Yalkut (vol. ii.).on Is. lv. 8 (p. 54 c), speaks of the other Redeemer' as the Messiah, applying to him Ps. lxxii. 8.
In commenting on the meeting of Jacob and Esau, the Midr. Ber. R. (78, ed. Warsh. p. 141 b) remarks that all the gifts which Jacob gave to Esau, the nations of the world would return to the King Messiah - proving it by a reference to Ps. lxxii. 10; while in Midrash Bemidbar R. 13 it is remarked that as the nations brought gifts to Solomon, so they would bring them to the King Messiah.