Genesis 2:4 'These are the generations of the heavens and of the earth,' taken in connection with Genesis 3:15 and Ruth 4:18. Here we note one of the most curious Messianic interpretations in Bereshith Rabba 12 (ed. Warsh. p. 24 b). It is noted that the word 'generations' is always written in the Bible without the w which is the equivalent for the numeral 6, except in Genesis 2:4 and Ruth 4:18. This to indicate that subsequent to Genesis 2:4 the Fall took place, in which Adam lost w - six - things: his glorious sheen (Job 14:20); life (Genesis 3:19)); his stature (Genesis 3:8 - either by 100, by 200, by 300, or even by 900 cubits); the fruit of the ground; the fruits of the trees (Genesis 3:17); and the heavenly lights. We have now seen why in Genesis 2:4 - that is, previous to the Fall - the w is still in twdlwt, since at that time these six things were not yet lost. But the w reappears in the word twdlwt in Ruth 4:18, because these six things are to be restored to man by ' the son of Pharez ' - or the Messiah (comp. for each of these six things: Judges 5;31 b; Isaiah 68:22; Leviticus 26: 13; Zechariah 13:12; Isaiah 30:26). It is added that although - according to the literal rendering of Psalm 49:12 (in Hebrews ver. 13) - man did not remain unfallen one single night, yet, for the sake of the Sabbath, the heavenly lights were not extinguished till after the close of the Sabbath. When Adam saw the darkness, it is added, he was greatly afraid, saying: Perhaps he, of whom it is written,
' he shall bruise thy head, and thou shalt bruise his heel, '
cometh to molest and attack me, and he said, 'Surely the darkness shall cover me.' This curious extract at least shown in what context the Synagogue applied Genesis 3:15. The same occurs substantially in Shem. R. 30.
Genesis 3:15 This well-known passage is paraphrased, with express reference to the Messiah, in the Targum Pseudo Jonathan and the so-called Jerusalem Targum. Schöttgen conjectures that the Talmudic designation of 'heels of the Messiah' (Sot. 49 b, line 2 from top) in reference to the near Advent of the Messiah in the description of the troubles of those days (comp. Matthew x. 35, 36) may have been chosen partly with a view to this passage.
Genesis 4:25. The language of Eve at the birth of Seth: 'another seed,' is explained as meaning 'seed which comes from another place,' and referred to the Messiah in Bereshith Rabba 23 (ed. Warsh. p. 45 b, lines 8, 7 from the bottom). The same explanation occurs twice in the Midrash on Ruth 4:19 (in the genealogy of David, ed. Warsh. p. 46 b), the second time in connection with Psalm 40:8 ('in the volume of the book it is written of me' - bim'gillath sepher - Ruth belonging to the class tlgm).
In connection with Genesis 5:1 it is noted in Bereshith Rabba 24, that King Messiah will not come till all souls predestined for it have appeared in human bodies on earth.
In Genesis 8:11 the Targum Pseudo-Jonathan notes that the olive-leaf, brought by the dove, was taken from the Mount of the Messiah.
Genesis 9:27. The promise, that Japhet shall dwell in the tents of Shem, is paraphrased in the Targum Pseudo-Jonah as meaning, that his descendants should become proselytes, and dwell in the school of Shem - which seems to refer to Messianic times.
In connection with Genesis 14:1. we are reminded in Bereshith Rabba 42, that when we see the nations warring together, we may expect the coming of the Messiah.
The promise in Genesis 15:18 . is expected to be finally fulfilled in the time of Messiah, in Bereshith Rabba 44.
In connection with Genesis 18:4,5 it is noted (Bereshith Rabba 48, ed. Warsh. p. 87 b) that the words of Abraham to his Angelic guests were to be returned in blessing to Abraham's descendants, in the wilderness, in the land of Canaan, and in the latter (Messianic) days. Referring only to this last point, the words 'let a little water be fetched,' is paralleled with the 'living waters' in Zechariah 14:8; 'wash your feet,' with Isaiah 4:4 (the washing away of the filth of the daughters of Zion); 'rest under the tree,' with Isaiah 4:6: ' there shall be a tabernacle for a shadow in the daytime from the heat;' 'I will fetch a morsel of bread, ' with the provision, Psalm 72:16: ' there shall be a handful of corn in the earth, ' etc. So also the words: 'Abraham ran unto the herd,' are paralleled with Isaiah 7:21 (which is most significantly here applied to Messianic times); and lastly, the words, ' he stood by them, ' with Micah 2:13: 'the breaker is come up before them. ' (1) The same interpretation occurs in Bemid. R. 14 (ed. Warsh. p. 55 a), the references to Messianic days there being to Isaiah 14:2; 30:25; 41:18; 6:4; and 4:6.
The last clause of Genesis 19:32 . is interpreted (Bereshith Rabba 51, ed. Warsh. p. 95 a), as referring, like the words of Eve about Seth, to the Messiah - the sin of the daughters of Lot being explained on the ground of their believing that all mankind had been destroyed in the judgment that overthrew Sodom.
The promise in Genesis 22:18. is also explained Messianically in Bemid. R. 2 (ed. W. P. 5 b), in connection with Numbers 2: 32 where it is somewhat curiously shown in what sense Israel is to be like the sand of the sea.
Genesis 33:1 The Midrash conjoins this with Isaiah 66:7, and notes that, before the first oppressor was born, the last Redeemer was already born.
In Genesis 35:21. the Targum Pseudo-Jonah paraphrases 'the tower of Eder' (at Bethlehem) as the place whence the Messiah would be revealed.
On Genesis 38:1, 2. there are very remarkable Messianic comments in Bereshith Rabba 85.
Genesis 49:1 . The Targum Pseudo-Jonah notes, that the end for which the Messiah would come was not revealed to Jacob. A similar statement is found in the Midrash on the passage (Bereshith Rabba 98, ed. Warsh. p. 173 a), where it is said of Jacob and Daniel that they saw the end, and yet it was afterwards hid from them. The passage quoted in the case of Daniel is Daniel 12:4.
Genesis 49:9 . The expression ' lion's whelp, ' is explained of the Messiah in Yalkut 160 (vol. i. p. 49 c), no less than five times; while the term 'he couched,' is referred to the Messiah in Bereshith Rabba 98.
Genesis 49:10 This well-known prediction (on which see the full and interesting discussion in Raym. Martini, Pugio Fidei) is in Yalkut, u. s., applied to the Messiah, with a quotation of Psalm ii. 9. This expression 'Shiloh' is also applied to the Messiah, with the curious addition, that in the latter days all nations would bring gifts to Him. Alike the Targum Onkelos, Pseudo-Jonathan, and the Jerusalem Targum, as well as Sanhedrin 98 b, the Midrash on the passage, and that on Proverbs 19:21, and on Lamentations 1:16, where it is rendered shelo, 'whose it is,' refer the expression 'Shiloh,' and, indeed, the whole passage, to the Messiah; the Midrash Bereshith Rabba (99, ed. Warsh. p. 178 b) with special reference to Isaiah 11:10, while the promise with reference to the ass's colt is brought into connection with Zechariah 9:9, the fulfilment of this prophecy being expected along with that in Ezekiel 36:25 ('I will sprinkle clean water'). Another remarkable statement occurs in the Midrash on the passage (Bereshith Rabba 98, ed. Warsh. p. 174 b), which applies the verse to the coming of Him of Whom it is written, Zechariah 9:9. Then He would wash his garment in wine (Genesis 49:11), which is explained as meaning the teaching of the Law to Israel, and His clothes in the blood of grapes, which is explained as meaning that He would bring them back from their errors. One of the Rabbis, however, remarks that Israel would not require to be taught by the King Messiah in the latter days, since it was written (Isaiah 11:10), ' to it shall the Gentiles seek. ' If so, then why should the Messiah. come, and what will He do to the congregation of Israel? He will redeem Israel, and give them thirty commandments, according to Zechariah 11:12. The Targum Pseudo-Jonah and the Jeremiah Targum also apply verse 11 to the Messiah. Indeed, so general was this interpretation, that, according popular opinion, to see a palm-tree in one's dreams was to see the days of the Messiah (Berach. 57 a).
Genesis 49:12 is also applied to the Messiah in the Targum Pseudo-Jonah and the Jerusalem Targum. So also is verse 18, although not in express words.
In Genesis 49:17, last clause, in its connection with ver. 18, the Midrash (Bereshith Rabba 98) sees a reference to the disappointment of Jacob in mistaking Samson for the Messiah.
In the prophecy of Gad in Genesis 49:19. there is an allusion to Messianic days, as Elijah was to be of the tribe of Gad (Bereshith Rabba 99, ed. Warsh. p. 179 a). There is, however, in Bereshith Rabba 71, towards the close, a dispute whether he was of the tribe of Gad, or of the tribe of Benjamin, at the close of which Elijah appears, and settles the dispute in a rather summary manner.
On Genesis 50:10. the Midrash, at the close of Bereshith Rabba, remarks that as they had mourned, so in Messianic days God would turn their mourning into joy, quoting Jeremiah 31:13 and Isaiah 51:3.
Exodus 4:22 is referred to the Messiah in the Midrash on Psalm 2:7.
On Exodus 12:2, 'let this be the beginning of months,' it is remarked in Shem.R. 15 (ed. Warsh. p. 24 b) that God would make new ten things in the latter days, these being marked by the following passages: Is 60:19; Ezekiel 47:9; 47:12; Ezekiel 16:55; Is 54:11; Isaiah 11:7; Hosea 2:20; Isaiah 65:19; Isaiah 35:8; Isaiah 35:10. Similarly on Numbers 12:1 we have, in Shem. R. 51, a parallelism between Old Testament times and their institutions and those of the latter days, to which Isaiah 49:12 and 60:8 are suppose to apply.
On Exodus 12:42. the Jerus. Targum notes that there were 4 remarkable nights: those of creation, of the covenant with Abraham, of the first Passover, and of the redemption of the world; and that as Moses came out of the desert, so would the Messiah come out of Rome.
On Exodus 15:1. It is noted in Mekhilta (ed. Weiss, p. 41 a) that this song would be taken up in Messianic days, only with far wide reach, as explained in Isaiah 60:5; 58:8; 35:5, 6; Jeremiah 31:13; and Psalm 126:2.
Exodus 16:25 is applied to the Messiah, it being said that, if Israel only kept one Sabbath according to the commandment, the Messiah would immediately come (Jeremiah Taanith 64 a).
Exodus 16:33. This manna, it is noted in Mechil. ed. Weiss, p. 59 b, was to be preserved for the days of the Messiah. Isaiah 30:15 is similarly explained in Jeremiah Taanith i. 1.
Exodus 17:16. the Targum Pseudo-Jonathan refers to Messianic times.
Exodus 21:1. Shem. R. 30, ed Warsh. p. 44. b, 45 a, notes on the word 'judgments' a number of things connected with judgment, showing how Balaam could not have wished the advent of the future deliverance (Numbers 24:17), since he was to perish in it; but that Israel should cleave to the great hope pressed in Gen. 49:18; Isaiah 56:1; 59:16; and especially Zechariah 9:9, of which a different rendering is proposed.
On Exodus 40:9, 11. there is in the Targum Pseudo-Jonah distinct reference to the King Messiah, on whose account the anointing oil was to be used.
The promise (Leviticus 26:12. ) is also referred to the latter, or Messianic, days in Yalkut 62 (vol. i. p. 17 b).
Leviticus 26:13. is applied to Messianic times. See our remarks on Genesis 2:4.
The promise of peace in the Aaronic benediction Numbers 6:26. is referred to the peace of the Kingdom of David, in accordance with Isaiah 9:7 (Siphré on Numbers par. 42, ed. Friedmann, p. 12 b).
Numbers 12:12. . In connection with this it is marked that the six blessings which were lost by the Fall are to be restored by the son of Nahshon, i.e. the Messiah (Bem. R. 13, ed. W. p. 51 a).
In the Jerusalem Targum on Numbers 11:26. the prophecy of Eldad and Medad is supposed to have been with regard to the war of the later days against Jerusalem and to the defeat of Gog and Magog by the Messiah.
In Numbers 23:21. the term 'King' is expressly referred to the Messiah in Targum Pseudo-Jonah So also Numbers 24:7. in the Jeremiah Targum.
In Numbers 24:17. Balaam's prediction of the Star and Sceptre is referred to the Messiah in the Targum Onkelos and the Targum Pseudo-Jonathan, as well as in Jeremiah Taanith iv. 8; Deb. R. 1; Midrash on Lament. 2:2. Similarly verses 20 and 24 of that prophecy are ascribed in the Targum Pseudo-Jonah to the Messiah.
Numbers 27:16. In connection with this verse it is noticed that His one Spirit is worth as much as all other spirits, according to Isaiah 11:1 (Yalkut, vol. i. p. 247 a).
Deuteronomy 1:8. is applied to the days of the Messiah in Siphré, 67 a.
In the comments of Tanchuma on Deuteronomy 8:1. (ed. Warsh. p. 104 b, 105 a) there are several allusions to Messianic days.
Deuteronomy 11:21. is applied in Siphré Par. 47 (ed. Friedmann, p. 83 a) to the days of the Messiah.
In Deuteronomy 16:3. the record of the deliverance from Egypt is supposed to be carried on to the days of the Messiah, in Siphré, Par. 130 (ed. Friedmann, p. 101 a). See, also, Berakhoth i. 5.
On Deuteronomy 19:8,9. it is noted, in Siphré on Deut., Par. 185 (ed. Friedm. p. 108 b), that as three of these cities were in territory never possessed by Israel, this was to be fulfilled in Messianic times. See also Jeremiah Maccabees ii. 7.
In Tanchuma on Deuteronomy 20:10. (Par. 19, ed. Warsh. p. 114 b) the offer of peace to a hostile city is applied to the future action of Messiah to the Gentiles, in accordance with Zechariah 9:10; Isaiah 2;4; and Psalm 68:32; while, on the other hand, the resistance of a city to the offer of peace is likened to rebellion against the Messiah, and consequent judgment, according to Isaiah 11:4.
Deuteronomy 23:11. is typically applied to the evening of time, when God would wash away the filth of the daughters of Zion (Isaiah 4: 4); and the words: ' when the sun is down ' to when King Messiah would come (Tanchuma on Par. Ki Thetse 3, ed. Warsh. p. 115 b).
Deuteronomy 25:19. and Deuteronomy 30:4. are referred by the Targum Pseudo-Jonah the Messianic times. In the latter passage the gathering of dispersed Israel by Elijah, and their being brought back by Messiah, are spoken of. Comp. also Bem. R., last three lines.
On Deuteronomy 32:7. Siphré (Par. 210, ed. Friedm. p. 134 a) makes the beautiful observation, that in all Israel's afflictions they were to remember the good and comfortable things which God had promised them for the future world, and in connection with this there is special reference to the time of the Messiah.
On Deuteronomy 32:30. Siphré (p. 138 a) marks its fulfilment in the days of the Messiah.
On Deuteronomy 33:5. the Jeremiah Targum speaks of a king whom the tribes of Israel shall obey, this being evidently the King Messiah.
Deuteronomy 33:17. Tanchuma on Genesis 1 Par. 1 (ed. Warsh. p. 4 a) applies this to the Messiah. So also in Benidb. R. 14.
Deuteronomy 33:12. The expression, ' he shall cover him, ' is referred to this world; 'all the day long,' to the days of the Messiah; and 'he shall dwell between his shoulders,' to the world to come (Sebach. 118 b).
Judges 5:31. : ' let them that love Him be as the sun when he goeth forth in his might, ' is applied to Messianic times in Bereshith Rabba 12. See our remarks on Genesis 2:4.
On Ruth 2:14 : 'come hither at the time of meat,' the Midrash R. Ruth 5 (ed. Warsh. p. 43 a and b), has a very remarkable interpretation. Besides the application of the word 'eat,' as beyond this present time, to the days of the Messiah, and again to the world to come, which is to follow these days, the Midrash applies the whole of it mystically to the Messiah, viz. 'Come hither,' that is, draw near to the kingdom, 'and eat of the bread,' that is, the bread of royalty, 'and dip thy morsel in vinegar' - these are the sufferings, as it is written in Isaiah 53:5, ' He was wounded for our transgression. ' 'And she sat beside the reapers' - because His Kingdom would in the further be put aside from Him for a short time, according to Zechariah 14:2; 'and he reached her parched corn' - because He will restore it to Him, according to Isaiah 11:4. R. Berachiah, in the name of R. Levi, adds, that the second Redeemer should be like the first. As the first Redeemer (Moses) appeared, and disappeared, and reappeared after three months, so the second Redeemer would also appear, and disappear, and again become manifest, Daniel 12:11, 12 being brought into connection with it. Comp. Midrash on Canticles ii. 9; Pesik. 49 a, b. Again, the words, 'she ate, and was sufficed, and left,' are thus interpreted in Shabbath 113 b: she ate - in this world; and was sufficed - in the days of the Messiah; and left - for the world to come.
Again, the Targum on Ruth 1:1 speaks of the Messiah; and again on Ruth 3:15 paraphrases the six measures of barley as referring to six righteous ones, of which the last was the Messiah, and who were each to have six special blessings.
Ruth 4:18. The Messiah is called ' the son of Pharez, ' who restores what had been lost to humanity through the fall of Adam. See our remarks on Genesis 2:4.
The Messianic interpretation of Ruth 4:20 has already been given under Genesis 4:25.
1Samuel 2:10. The latter clause of this promise is understood by the Targum (and also is some of the Medrashim) as applying to the Kingdom of the Messiah.
2Samuel 22:28. . In a Talmudic passage (Sanhedrin 98 a, line 19, etc. , from the bottom), which contains many references to the coming of the Messiah, His advent is predicted in connection with this passage.
2Samuel 23:1. is applied by the Targum to the prophecy of David concerning the latter Messianic days.
2Samuel 23:3. The 'ruling in the fear of God' is referred in the Targum to the future raising up of the Messiah.
In 2Samuel 23:4. the morning light at sunrise is explained in the Midrash on the passage (par. 29, ed. Lemberg, p, 56 b, lines 7-9 from the top), as applying to the appearance of the Messiah.
Psalm 2 as might be expected, is treated as full of Messianic references. To begin with, Psalm 2:1. is applied to the wars of Gog and Magog in the Talmud (Berach. 7 b and Abhod. Zarah 3 b), and also in the Midrash on Psalm 2. Similarly, verse 2 is applied to the Messiah in Abhod. Zach, u. s., in the Midrash on Psalm 92:11 (ed. Warsh. p. 70 b, line 8 from the top); in Pirqué de R. Eliez. c. 28 (ed. Lemberg, p. 33 b, line 9 from top). In Yalkut (vol. ii. par. 620, p. 90 a, line 12 from the bottom), we have the following remarkable simile on the words, 'against God, and His Messiah,' likening them to a robber who stands defiantly behind the palace of the king, and says, If I shall find the son of the king, I shall lay hold on him, and crucify him, and kill him with a cruel death. But the Holy Spirit mocks at him, 'He that sitteth in the heavens shall laugh.' On the same verse the Midrashon Psalm 2 has a curious conceit, intended to show that each who rose against God and His people thought he was wiser than he who had preceded him. If Cain had killed his brother while his father was alive, forgetful that there would be other sons, Esau proposed to wait till after his father's death. Pharaoh, again, blamed Esau for his folly in forgetting that in the meantime Jacob would have children, and hence proposed to kill all the male children, while Haman, ridiculing Pharaoh's folly in forgetting that there were daughters set himself to destroy the whole people; and, in turn, Gog and Magog, ridiculing the shortsightedness of all, who had preceded them, in taking counsel against Israel so long as they had a Patron in heaven, resolved first to attack their heavenly Patron, and after that Israel. To which apply the words, 'against the Lord, and against His Anointed.'
But to return Psalm 2:4. is Messianically applied in the Talmud (Abhod. Z. u. s.). Psalm 2:6. is applied to the Messiah in the Midrash on 1 Samuel 16:1 (Par. 19, ed, Lemberg, p. 45 a and b), where it is said that of the three measures of sufferings (2) one goes to the King Messiah, of whom it is written (Isaiah 53) 'He was wounded for our transgression.' They say to the King Messiah: Where dost Thou seek to dwell? He answers: Is this question also necessary? In Sion My holy hill (Psalm 2:6). (Comp. also Yalkut ii. p. 53 c.)
Psalm 2:7is quoted as Messianic in the Talmud, among a number of other Messianic quotations (Sukk. 52 a). There is a very remarkable passage in the Midrash on Psalm 2:7 (ed. Warsh p. 5 a), in which the unity of Israel and the Messiah in prophetic vision seems clearly indicated. Tracing the 'decree' through the Law, the Prophets, and the Hagiograph, the first passage quoted in Exodus 4:22: ' Israel is My first-born son; ' the second, from the Prophets, Isaiah 52:13: ' Behold My servants shall deal prudently, ' and Isaiah 42:1: ' Behold My servant, whom I uphold; ' the third, from the Hagiographa, Psalm 110:1: ' The Lord said unto my Lord, ' and again, Psalm 2:7: ' The Lord said unto Me, Thou art My Son,' and yet this other saying (Daniel 7:13): ' Behold, one like the Son of Man came with the clouds of heaven. ' Five lines further down, the same Midrash, in reference to the words ' Thou art My Son, ' observes that, when that hour comes, God speaks to Him to make a new covenant, and thus He speaks: 'This day have I begotten Thee ' - this is the hour in which He become His Son.
Psalm 2:8 is applied in Bereshith Rabba 44 (ed. Warsh. p. 80 a) and in the Midrash on the passage, to the Messiah, with the curious remark that there were three of whom it was said 'Ask of Me' - Solomon, Ahaz, (3) and the Messiah. In the Talmud (Shukk. 52 a) the same passage is very curiously applied, it being suggested that, when the Messiah, the Son of David, saw that the Messiah, the Son of Joseph, would be killed, He said to the Almighty, I seek nothing of Thee except life. To which the reply was: Life before Thou hadst spoken, as David Thy father prophesied of Thee, Psalm 21:4
Psalm 2:9 will be referred to in our remarks on Psalm 120.
Psalm 16:5. is discussed in Bereshith Rabba 88, in connection with the cup which Pharaoh's butler saw in his dream. From this the Midrash proceeds to speak of the four cups appointed for the Passover night, and to explain their meaning in various manners, among others, contrasting the four cups of fury, which God would make the nations drink, with the four cups of salvation which He would give Israel in the latter days, viz. Psalm 16:5; Psalm 116:13; Psalm 23:5. The expression, Psalm 126:13, rendered in our A. V. 'the cup of salvation,' is in the original, 'the cup of salvations' - and is explained as implying on one for the days of the Messiah, and the other for the days of Gog.
On verse 9, the Midrash on the passage says: 'My glory shall rejoice in the King Messiah, Who in the future shall come forth from me, as it is written in Isaiah 4:5: "upon all the glory a covering."' And the Midrash continues 'my flesh also shall dwell in safety' - i.e. after death, to teach us that corruption and the worm shall not rule over it.
Psalm 18:31. (in the Hebrews verse 32). The Targum explains this in reference to the works and miracles of the Messiah.
Psalm 18:50 is referred in Jeremiah Talmud (Berakhoth ii. 4, p. 5 a, line 11 from the top), and in the Midrash on Lamentations 1:16, to the Messiah, with this curious remark, implying the doubt whether He was alive or dead: 'The king Messiah, whether He belong to the living or the dead, His Name is to be David, according to Psalm 18:50. '
Psalm 21:1 . (2 in the Hebrew) - the King there spoken of is explained by the Targum to be King Messiah. The Midrash on the passage identifies him with Isaiah 11:10, on which Rabbi Chanina adds that the object of the Messiah is to give certain commandments to the Gentiles (not to Israel, who are to learn from God Himself), according to the passage in Isaiah above quoted, adding that the words 'his rest shall be glorious' mean that God gives to the King Messiah from the glory above, as it is said: 'In Thy strength shall the king rejoice,' which strength is a little afterwards explained as the Kingdom (ed. Warsh. p. 30 a and b).
Verse 3 is Messianically applied in the Midrash on the passage.
Psalm 21:3 (4 in the Hebrew). Only a few lines farther down in the same Midrash, among remarkable Messianic applications, is that of this verse to the Messiah, where also the expression 'Jehovah is a man of war,' and 'Jehovah Zidkenu,' are applied to the Messiah. (5) Comp. also Shemoth R. 8, where it is noted that God will crown Him with His own crown.
Verse 4 is Messianically applied in Sukk. 52 a.
Psalm 21:5. (6 in the Hebrew). The first clause of this verse. Yalkut on Numbers 27:20 (vol. 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 Psalm 21:7. (8 in the Hebrew), the expression 'king' is applied in the Targum to the Messiah.
On the whole, then, it may be remarked that Psalm 21. was throughout regarded as Messianic.
On Psalm 22:7. (8 in the Hebrew) a remarkable comment appears in Yalkut on Isaiah 60, 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.
Psalm 32:15. (16 in the Hebrew). There is a similarly remarkable application to the Messiah of this verse in Yalkut.
The promise in Psalm 33:5. is referred in Benid. R. 21 to the spreading of the great feast before Israel in the latter days.
Psalm 31:19. (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 Psalm 36:9., 'In Thy light shall we see light,' is applied to the Messiah in Yalkut on Isaiah 60 (vol. ii. p. 56 c, line 22 from the bottom).
The application of Psalm 40:7. to the Messiah has already been noted in our remarks on Genesis 4:25.
Psalm 45. 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 Bereshith Rabba 99, ed. Warsh. p. 178 b, line 9 from the bottom.
On verse 7 the Targum though not in the Venice edition (1568), has: 'Thou O King Messiah because Thou lovest righteousness,' etc. 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 Psalm 50:2. Siphré (p. 143 a) notes that four times God would appear, the last being in the days of King Messiah.
Psalm 60:7. . Bemidbar R. on Numbers 7:48, 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.
Psalm 61:8. (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.
Psalm 68:31. (32 in the Hebrew). On the words 'Princes shall come out of Egypt,' there is a very remarkable comment in the Talmud (Pesachim 118 b) and in Shemoth R. on Exodus 26:15, etc. (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.'
Psalm 72 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 Isaiah xi. 1. Similarly, the Talmud applies ver. 16 to Messianic times (in a very hyperbolical passage, Shabbath 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 Midrash on Ecclesiates i. 9, to the Messiah sending down manna like Moses. (6)
Verse 17. In Sanhedrin 98 b; Pesachim 54 a; Ned. 39 b, the various names of the Messiah are discussed, and also in Bereshith Rabba 1; in Midrash on Lamentations 1:16, and in Pirqé de R. Eliez. c. 3. One of these is stated to be Jinnon, according to Psalm 72:17.
Verse 8 is applied in Pirqé de R. El. c. 11, to the Messiah. Yalkut (vol. ii.) on Isaiah lv. 8 (p. 54 c), speaks of the 'other Redeemer' as the Messiah, applying to him Psalm 72:8.
In commenting on the meeting of Jacob and Esau, the Midrash Bereshith Rabba (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 Psalm 72:10. ; 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.
In the same place, a little higher up, Solomon and the Messiah are likened as reigning over the whole world, the proof passages being, besides others, Psalm 72:8., Daniel 7:13, and 2:35.
On the application to the Messiah of verse 16 we have already spoken, as also on that of verse 17.
Psalm 80:17 (in the Hebrew 18). The Targum paraphrases 'the Son of Man' by 'King Messiah.'
Psalm 89:22-25. (23-26 in the Hebrew). In Yalkut on Isaiah 60:1 (vol. ii. p. 56 c) this promise is referred to the future deliverance of Israel by the Messiah.
Again, verse 27 (28 in the Hebrew) is applied in Shemoth R. 19, towards the end, to the Messiah, special reference being made to Exodus 4:22, 'Israel is My first-born son.'
Verse 51 (52 in the Hebrew). There is a remarkable comment on this in the Midrash on the inscription of Psalm 18(ed. Warsh. p. 24 a, line 2 from the bottom), in which it is set forth that as Israel and David did not sing till the hour of persecution and reproach, so when the Messiah shall come - 'speedily, in our days' - the song will not be raised until the Messiah is put to reproach, according to Psalm 89:52 (51), and till there shall fall before Him the wicked idolaters referred to in Daniel 2:42, and the four kingdoms referred to in Zechariah 14:2. In that hour shall the song be raised, as it is written Psalm 98:1.
In the Midrash on Canticles ii. 13 it is said: If you see one generation after another blaspheming, expect the feet of the King Messiah, as it is written, Psalm 89:53.
Psalm 90:15. The Midrash (ed. Warsh. p. 67 b) remarks: The days wherein Thou hast afflicted us - that is, the days of the Messiah. Upon which follows a discussion upon the length of days of the Messiah, R. Eliezer holding that they are 1,000 years, quoting the words 'as yesterday,' one day being 1,000 years. R. Joshua holds that they were 2,000 years, the words 'the days' implying that there were two days. R. Berachiah holds that they were 600 years, appealing to Isaiah 65:22,because the root of the tree perishes in the earth in 600 years. R. José thinks that they are 60 years, according to Psalm 72:5, the words 'throughout all generations' (dor dorim) being interpreted: Dor = 20 years; Dorim = 40 years: 20 + 40 = 60. R. Akiba says: 40 years, according to the years in the wilderness. The Rabbis say: 354 years, according to the days in the lunar year. R. Abahu thinks 7,000 years, reckoning the 7 according to the days of the bridegroom.
On Psalm 90. the Midrash concludes by drawing a contrast between the Temple which men built, and which was destroyed, and the Temple of the latter or Messianic days, which God would build, and which would not be destroyed.
Psalm 92, verses 8, 11 and 13 (7, 10, and 12 in our A. V.), are Messianically interpreted in Pirqé de R. El. c. 19. In the Midrash on verse 13 (12 in our A. V.), among other beautiful applications of the figure of the Psalm, is that to the Messiah the Son of David. The note of the Midrash on the expression 'like a cedar of Lebanon,' as applied to Israel, is very beautiful, likening it to the cedar, which, although driven and bent by all the winds of heaven, cannot be rooted up from its place.
Psalm 92:16. (17 in the Hebrew) is applied in Bereshith R. 56 (ed. Warsh. p. 104 b) to Messianic times.
Psalm 106:44. On this there is in the Midrash a long Messianic discussion, setting forth the five grounds on which Israel is redeemed: through the sorrows of Israel through prayer, through the merits of the patriarchs, through repentance towards God, and in the time of 'the end.'
Psalm 110. is throughout applied to the Messiah. To begin with, it evidently underlies the Targumic of ver. 4. Similarly, it is propounded in the Midrash on Psalm 2. (although there the chief application of it is to Abraham). But in the Midrash on Psalm 18:36 (35 in our A. V.), Psalm 110. verse 1, ' Sit thou at My right hand ' is specially applied to the Messiah, while Abraham is said to be seated at the left.
Verse 2, 'The rod of Thy strength.' In a very curious mystic interpretation of the pledges which Tamar had, by the Holy Spirit, asked of Judah, the seal is interpreted as signifying the Kingdom, the bracelet as the Sanhedrin, and the staff as the King Messiah, with special reference to Isaiah 11 and Psalm 110:2. (Beresh. R. 85, ed. Warsh. p. 153 a) Similarly in Bemid. R. 18, last line, the staff of Aaron, which is said to have been in the hands of every king till the Temple was destroyed, and since then to have been hid, is to be restored to King Messiah, according to this verse; and in Yalkut on this Psalm (vol. ii. Par. 869, p. 124 c) this staff is supposed to be the same as that of Jacob with which he crossed Jordan, and of Judah, and of Moses, and of Aaron, and the same which David had in his hand when he slew Goliath, it being also the same which will be restored to the Messiah.
Verse 7 is also applied in Yalkut (u. s. col. d) to Messianic times, when streams of the blood of the wicked should flow out, and birds come to drink of that flood.
Psalm 116:9 is in Bereshith Rabba 96 supposed to indicate that the dead of Palestine would live first in the days of the Messiah.
Psalm 116:13 has been already commented upon.
On Psalm 119:33. the Midrash remarks that there were three who asked wisdom of God: David, Solomon, and the King Messiah, the latter according to Psalm 72:1.
Psalm 120:7 is applied to the Messiah in the Midrash (p. 91 a, ed. Warsh.), the first clause being brought into connection with Isaiah 57:19, with reference to the Messiah's dealings with the Gentiles, the resistance being described in the second clause, and the result in Psalm 2:9.
Psalm 121:1. is applied in Tanchuma (Par. Toledoth 14, ed. Warsh. p. 37 b. See also Yalkut, vol. ii. 878, p. 127 c) to the Messiah, with special reference to Zechariah 4:7 and Isaiah 52:7.
Psalm 126:2. In Tanchuma on Exodus 15:1 (ed. Warsh. p. 87 a) this verse is applied to Messianic times in a rapt description, in which successively Isaiah 60:5, Isaiah 58:8, Isaiah 35:5, 6, Jeremiah 31:13, and Psalm 126:2., are grouped together as all applying to these latter days.
The promise in Psalm 132:18. is applied in Pirké de R. El. c. 28 to Messianic times, and verse 14 in Bereshith Rabba 56.
So is Psalm 133:3.in Bereshith Rabba 65 (p. 122 a), closing lines.
The words in Psalm 142:5. are applied in Bereshith Rabba 74 to the resurrection of Israel in Palestine in the days of Messiah.
The words, 'When thou awakest,' in Proverbs 6:22. are Messianically applied in Siphré on Deuteronomy (ed. Friedmann, p. 74 b).
Ecclesiates 7:24. is thus paraphrased in the Targum: 'Behold, it is remote from the sons of men that they should know what was done from the beginning of the world, but a mystery is the day of death - and the day when shall come King Messiah, who can find it out by his wisdom?'
In the Midrash on Ecclesiates 11:8. it is noted that, however many years a man might study, his learning would be empty before the teaching of Messiah. In the Midrash on Ecclesiates 12:1. it is noted that the evil days are those of the woes of Messiah.
Isaiah 1:25, 26, is thus explained in the Talmud (Sanhedrin 98 a): 'The Son of David shall not come till all the judges and rulers in Israel shall have ceased.'
Similarly Isaiah 2:4 is Messianically interpreted in Shabbath 63 a.
Isaiah 4:2 the Targum distinctly applies to the times of the Messiah.
Isaiah 4:4 has been already commented upon in our remarks on Genesis 18:4, 5, and again on Deuteronomy 23:11.
Verses 5 and 6 are brought into connection with Israel's former service in contributing to, and making the Tabernacle in the wilderness, and it is remarked that in the latter days God would return it to them by covering them with a cloud of glory. This, in Yalkut (vol. i. p. 99 c), and in the Midrash on Psalm 13, as also in that on Psalm 16:9.
Isaiah 6:13 is referred in the Talmud (Keth. 112 b) to Messianic times.
The reference of Isaiah 7:21 to Messianic times has already been discussed in our notes on Genesis 18:7.
Isaiah 13:14 is also Messianically applied in the Talmud (Sanhedrin 38 a).
Isaiah 9:6 is expressly applied to the Messiah in the Targum, and there is a very curious comment in Debarim R. 1 (ed. Warsh., p. 4 a) in connection with a Haggadic discussion of Genesis 43:14, which, however fanciful, makes a Messianic application of this passage - also in Bemidbar R. 11.
Verse 7, ' Of the increase of his government and peace there shall be no end, ' has already been referred to in our comments on Numbers 6:26.
Isaiah 10:27. is in the Targum applied to the destruction of the Gentiles before the Messiah. Isaiah 10:34, is quoted in the Midrash on Lamentations 1:16, in evidence that somehow the birth of the Messiah was to be connected with the destruction of the Temple.
Isaiah 11., as will readily be believed, is Messianically interpreted in Jewish writings. Thus, to begin with in the Targum on verses 1 and 6; in the Talmud (Jeremiah Berach. 5 a and Sanhedrin 93 b); and in a number of passages in the Midrashim. Thus, verse 1 in Bereshith R. 85 on Genesis 38:18, where also Psalm 110:2 is quoted, and in Bereshith Rabba 99, ed. Warsh., p, 178 b. In Yalkut (vol. i. p. 247 d, near the top), where it is described how God had shown Moses all the spirits of the rulers and prophets in Israel, from that time forward to the Resurrection, it is said that all these had one knowledge and one spirit, but that the Messiah had one spirit which was equal to all the others put together, according to Isaiah xi. 1.
On the 2nd verse see our remarks on Genesis 1:2, while in Yalkut on Proverbs 3:19, 20 (vol. ii. p. 133 a) the verse is quoted in connection with Messianic times, when by wisdom, understanding, and knowledge the Temple will be built again. On that verse see also pirq. d. R. El. 3.
On Isaiah 11:3 the Talmud (Sanhedrin 93 b, lines 21 etc. from the top) has a curious explanation. After quoting ch. 11:2 as Messianic, it makes a play on the words, 'of quick understanding,' or 'scent,' as it might be rendered, and suggest that this word wxyrhw is intended to teach us that God has laden Him with commandments and sufferings like millstones (Myyxyrk). Immediately afterwards, from the expression 'He shall not judge after the sight of His eyes, but reprove with equity for the meek of the earth,' it is inferred that the Messiah knew the thoughts of the heart, and it is added that, as Bar Kokhabh was unable to do this, he was killed.
Verse 4, 'he shall smite the earth with the rod of his mouth,' is Messianically applied in the Midrash on Psalm 2:2, and in that on Ruth 2:14 - also in Yalkut on Isaiah 60.
Verse 7 has been already noticed in connection with Exodus 12:2.
On verse 10 see our remarks on Genesis 49:10 and Psalm 21:1.
Verse 11 is Messianically applied in Yalkut (vol. i. p. 31 b and vol. ii. 38 a), as also in the Midrash on Psalm 107:2.
Verse 12 is Messianically applied in that curious passage in the Midrash on Lamentations 1:2, where it is indicated that, as the children of Israel sinned from ) to t, so God would in the latter days comfort them from ) to t (i.e. through the whole alphabet), Scripture passages being in each case quoted.
The Messianic application of Isaiah 12:3 is sufficiently established by the ancient symbolic practice of pouring out the water on the Feast of Tabernacles.
In connection with Isaiah 11:5 the Midrash on Psalm 118:23 first speak of the wonderment of the Egyptians when they saw the change in Israel from servitude to glory of their Exodus, and then adds, that the words were intended by his Holy Spirit to apply to the wonders of the latter days (ed. Warsh. p. 85 b).
On Isaiah 14:2, see our comments on Genesis 18:4, 5.
Isaiah 14:29, 15:2, 16:1, and 16:5 are Messianically applied in the Targum.
Isaiah 18:5 is similarly applied in the Talmud (Sanhedrin 98 a); and Isaiah 23:15 in Sanhedrin 99 a.
Isaiah 21:11, 12 is in Jeremiah Taanith 64 a, and in Shem. R. 18, applied to the manifestation of Messiah.
Isaiah 23:8 the Midrash on Ecclesiates i. 7 sees a curious reference to the return of this world's wealth to Israel in Messianic days.
Isaiah 23:15 is Messianically applied in the Talmud (Sanh 99 a) where the expression 'a king' is explained as referring to the Messiah.
Isaiah 24:23 is Messianically applied in the curious passage in Bemidbar R. quoted under Genesis 22:18; also in Bemidbar R. 13 (ed. Warsh. p. 51 a).
The remarkable promise in Isaiah 25:8 is applied to the times of the Messiah in the Talmud (Moed Q. 28 b), and in that most ancient commentary Siphra, (Yalkut i. p. 190 d applies the passage to the world to come). But the most remarkable interpretation is that which occurs in connection with Isaiah lx. 1 (Yalkut ii. 56 c, line 16 from the bottom), where the passage (Isaiah 25:8. ) is after an expostulation on the part of Satan with regard to the Messiah, applied to the casting into Gehenna of Satan and of the Gentiles. See also our remarks on Exodus 12:2. In Debar. R. 2, Isaiah 25:8 is applied to the destruction of the Jetser ha-Ra and the abolishing of death in Messianic days; in Shem. R. 30 to the time of the Messiah.
Verse 9. Tanchuma on Deuteronomy opens with a record of how God would work all the miracles, which He had shown in the wilderness, in a fuller manner for Zion in the latter days, the last passage quoted in that section being Isaiah 25:9. (Tanchuma on Deuteronomy ed. Warsh. p. 99 a, line 5 from the bottom).
Of Isaiah 26:19 there is Messianic application in the Midrash on Ecclesiastes 1:7.
Of Isaiah 27:10 Shem. R. 1, and Tanchuma on Exodus 2:5 (ed. Warsh. p. 64 b) remark that, like Moses, the Messiah, Who would deliver His own from the worshippers of false gods, should be brought up with the latter in the land.
Verse 13 is quoted in the Talmud (Rosh. haSh. 11 b) in connection with the future deliverance. So also in Yalkut, i. p. 217 d, and Pirqé de R. El. c. 31.
Isaiah 28:5 is thus paraphrased in the Targum: 'At that time shall the Messiah of the Lord of hosts be a crown of joy.'
Isaiah 28:16i. the Targum apparently applies to the Messiah. At least, so Rashi (on the passage) understands it.
Isaiah 30:18 is Messianically applied in Sanh 97 b; verse 15 Jeremiah Taanith i. 1.
The expression in Isaiah 30:19, ' he shall be very gracious unto thee, ' is applied to the merits of the Messiah in Yalkut on Zephaniah 3:8 (p. 84 c).
On verse 25 see our remarks on Genesis 18:4.
Verse 26 is applied to Messianic times in the Talmud (Pesachim 68 a, and Sanhedrin 91 b), and similarly in Pirqé de R. El. 51, and Shemoth R. 50. So also in Bereshith Rabba 12. see our remarks on Genesis 2:4.
Isaiah 32:14, 15. . On this passage the Midrash of Lamentations 3:49 significantly remarks that it is one of the three passage in which mention of the Holy Spirit follows upon mention of redemption, the other two passages being Isaiah 22, followed by 61:1, and Lamentations 3:49.
Isaiah 32:20. The first clause is explained by Tanchuma (Par. 1. ed. Warsh. p. 4 a, first three lines) to apply to the study of the Law, and the second to the two Messiahs, the son of Joseph being likened to the ox, and the son of David to the ass, accordingly to Zechariah 9:9; and similarly the verse is Messianically referred to in Deb. R. 6 (ed. Warsh. Vol. iii. p. 15 b), in a very curious play on the words in Deuteronomy 22:6, 7, where the observance of that commandment is supposed to hasten the coming of King Messiah.
Isaiah 35:1. This is one of the passages quoted in Tanchuma on Deut.1:1. (ed. Warsh. p. 99 a) as among the miracles which God would do to redeem Zion in the latter days. So also is verse 2 in this chapter.
Isaiah 35:5, 6 is repeatedly applied to Messianic times. Thus, in Yalkut i. 78 c, and 157 a; in Bereshith Rabba 95; and in Midrash on Psalm cxlvi. 8.
Verse 10 is equally applied to Messianic times in the Midrash on Psalm 107:1, while at the same time it is noted that this deliverance will be accomplished by God Himself, and not either by Elijah, nor by the King Messiah. A similar reference occurs in Yalkut (vol. ii. p. 162 d), at the close of the Commentary on the Book of Chronicles, where it is remarked that in this world the deliverance of Israel was accomplished by man, and was followed by fresh captivities, but in the latter or Messianic days their deliverance would be accomplished by God, and would no more be followed by captivity. See also Shemoth R. 15 and 23.
Isaiah 40:1 is one of the passages referred to in our note on Isaiah 11:12, and also on Isaiah 35:1.
The same remark applies to verses 2 and 3
Verse 5 is also Messianically applied in Vayyikra R. 1; Yalk. ii. 77 b about the middle.
On verse 10 Yalkut, in discussing Exodus 32:6 (vol. i. p. 108 c) broaches the opinion, that in the days of the Messiah Israel would have a double reward, on account of the calamities which they had suffered, quoting Isaiah 40:10.
Isaiah 41:18. has been already noted in our remarks on Genesis 18:4, 5.
Verse 25 is Messianically applied in Bem. R. 13, p. 48 b.
The expression 'The first,' in ch. 61:27, is generally applied to the Messiah; in the Targum, according to Rashi; in Bereshith R. 63; in Vayyikra R. 30; and in the Talmud (Pesachim 5 a); so also in Pesiqta (ed. Buber) p. 185 b.
Isaiah 42:1 is applied in the Targum to the Messiah, as also in the Midrash or Psalm 2; and in Yalkut ii. p. 104 d. See also our comments on Psalm 2:7.
On Isaiah 43:10, the Targum renders 'My servant' by 'My servant the Messiah.'
The promise in Isaiah 45:22 is also among the future things mentioned in the Midrash on Lamentations, to which we have referred in our remarks on Isaiah 11:12.
Isaiah 49:8. There is a remarkable comment on this in Yalkut on the passage, to the effect that the Messiah suffers in every age for the sins of that generation, but that God would in the day of redemption repair it all (Yalk. ii. p. 52 b).
Isaiah 49:9 is quoted as the words of the Messiah in Yalkut (vol. ii. p. 52 b).
Verse 10 is one of the passages referred to in the Midrash on Lamentations, quoted in connection with Isaiah 11:12.
Verse 12 has already been noticed in our remarked on Exodus 12:2.
From the expression 'comfort' in verse 13, the Messianic title 'Menachem' is derived. Comp. the Midrash on Proverbs 19:21.
Verse 14 is Messianically applied in Yalkut ii. p. 52 c.
Verse 21 is also one of the passages referred to in the Midrash of Lamentations, quoted under Psalm 11:12.
On Verse 23 it is remarked in Vayyikra R. 27 (ed. Warsh. p. 42 a), that Messianic blessings were generally prefigured by similar events, as for example, the passage here quoted in the case of Nebuchadnezzar and Daniel.
A Messianic application of the same passage also occurs in Par. 33 and 36, as a contrast to the contempt that Israel experiences in this world.
The second clause of verse 23 is applied to the Messiah in the Midrash on Psalm 2:2, as to be fulfilled when the Gentiles shall see the terrible judgements.
Verse 26 is similarly applied to the destruction of the Gentiles in Vayyikra R.33 (end).
Isaiah 51:12 is one of the passages referred to in the Midrash of Lamentations, quoted in our comments in Isaiah 11:12.
Isaiah 51:12 and 17 are among the passages referred to in our remarks on Isaiah 25:9
Isaiah 52:3 is Messianically applied in the Talmud (Sanhedrin 97 b), while the last clause of verse 2 is one of the passages quoted in the Midrash on Lamentations (see Isaiah 11:12).
The well-known Evangelic declaration in Isaiah 52:7. is thus commented upon in Yalkut (vol. ii. p. 53 c): In the hour when the Holy One, blessed be His Name, redeems Israel, three days before Messiah comes Elijah, and stands upon the mountains of Israel, and weeps and mourns for them, and says to them: Behold the land of Israel, how long shall you stand in a dry and desolate land? And his voice is heard from the world's end to the world's end, and after that it is said to them: Peace has come to the world, peace has come to the world, as it is said: How beautiful upon the mountains, etc. And when the wicked hear it, they rejoice, and they say one to the other: Peace has come to us. On the second day he shall stand upon the mountains of Israel, and shall say: Good has come to the world, good has come to the world, as it is written: That bringeth good tidings of good. On the third day he shall come and stand upon the mountains of Israel, and say: Salvation has come to the world, salvation has come to the world, as it is written: That publisheth salvation.
Similarly, this passage is quoted in Yalkut on Psalm 121:1. See also our remarks on Canticles 2:13.
Verse 8 is one of the passages referred to in the Midrash on Lamentations quoted above, and frequently in other places as Messianic.
Verse 12 is Messianically applied in Shemoth R. 15 and 19.
Verse 13 is applied in the Targum expressly to the Messiah. On the words 'He shall be exalted and extolled' we read in Yalkut ii. (Par. 338, p. 53 c, lines 7 etc. from the bottom): He shall be higher than Abraham, to whom applies Genesis 14: 22; higher than Moses, of whom Numbers 11:12 is predicated; higher than the ministering angels, of whom Ezekiel 1:18 is said. But to Him there applies this in Zechariah 4:7:
' Who art thou, O great mountain? '
'And He was wounded for our transgressions, and bruised for our iniquities, and the chastisement of our peace was upon Him, and with His stripes we are healed. '
R. Huma says, in the name of R. Acha: All sufferings are divided into three parts; one part goes to David and the Patriarchs, another to the generation of the rebellion (rebellious Israel), and the third to the King Messiah, as it is written (Psalm 2:7), ' Yet have I set My King upon My holy hill of Zion. ' Then follows a curious quotation from the Midrash on Samuel, in which the Messiah indicates that His dwelling is on Mount Zion, and that guilt is connected with the destruction of its walls.
In regard to Isaiah 53 we remember, that the Messianic name of 'Leprous' (Sanhedrin 98 b) is expressly based upon it. Isaiah 53:10 is applied in the Targum on the passage to the Kingdom of the Messiah.
Verse 5 is Messianically interpreted in the Midrash on Samuel (ed. Lemberg, p. 45 a, last line), where it is said that all sufferings are divided into three parts, one of which the Messiah bore - a remark which is brought into connection with Ruth 2:14. (See our comments on that passage.)
Isaiah 54:2 is expected to be fulfilled in Messianic times (Vayyikra R. 10).
Isaiah 54:5. In Shemoth R. 15 this is expressly applied to Messianic days.
Isaiah 54:11 is repeatedly applied to the Messianic glory, as, for example, in Shemoth R. 15. (See our comments on Exodus 12:2.)
So is verse 13, as in Yalkut (vol. i. 78 c); in the Midrash on Psalm 21:1; and in other passages.
Isaiah 55:12 is referred to Messianic times, as in the Midrash on Psalm 13
Isaiah 56:1. See our comments on Exodus 21:1.
Verse 7 is one of the passages in the Midrash on Lamentations which we have quoted under Isaiah 11:12.
On Isaiah 57:14 Bemidhar R. 15 (ed. Warsh. p. 64 a) expresses a curious idea about the stumbling-block, as mystically the evil inclination, and adds that the promise applies to God's removal of it in the world to come, or else it may be in Messianic days.
Verse 16 receives in the Talmud (Yeb. 62 a and 63 b) and in the Midrash on Exodus 41:6 the following curious comment: 'The Son of David shall not come till all the souls are completed which are in the Guph' - (i.e. the pre-existence of souls is taught, and that they are kept in heaven till one after another appears in human form, and that the Messiah is kept back till all these shall have appeared), proof of this being derived from Isaiah 57:16.
Similarly chap. 59:15 is applied to Messianic times in Sanhedrin 97 a, and Midrash on Canticles 2:13; and verse 19 in Sanhedrin 98 a.
Verse 17 is applied to Messianic times in Pesiqta, ed. Buber, p. 149 a.
Verse 20 is one of the passages mentioned in the Midrash on Lamentations quoted above. (See Isaiah 11:12.)
Isaiah 59:19, 20, is applied to Messianic times in Sanhedrin 98 a. In Pesiqta 166 b it is similarly applied, the peculiar form (plene) in which the word Goel (Redeemer) is written being taken to indicate the Messiah as the Redeemer in the full sense.
Isaiah 60:1. This is applied in the Targum to Messianic times. Similarly, it is explained in Bereshith Rabba i. with reference to Daniel 2: 2; in Bereshith Rabba 2; and also in Bemidbar R. 15 and 21. In Yalkut we have some very interesting remarks on the subject. Thus (vol. i. Par. 363, p. 99 c), commenting on Exod 25:3 etc. , in a very curious description of how God would in the world to come return to Israel the various things which they had offered for the Tabernacle, the oil is brought into connection with the Messiah, with reference to Psalm 132:17 and Isaiah 60:1.
On verse 4the Midrash on Canticles 1:4, on the words 'we will be glad and rejoice in thee,' has the following beautiful illustration. A Queen is introduced whose husband and sons and sons-in-law go to a distant country. Tidings are brought to her: Thy sons are come back. On which she says: Cause for gladness have I, my daughters-in-law will rejoice. Next, tidings are brought her that her sons-in-law are coming, and she is glad that her daughters will rejoice. Lastly, tidings are brought: The king, thy husband, comes. On which she replies: This is indeed perfect joy, joy upon joy. So in the latter days would the prophets come, and say to Jerusalem: 'Thy sons shall come from far' (verse 4), and she will say: What gladness is this to me! - 'and thy daughters shall be nursed at thy side,' and again she will say: What gladness is this to me! But when they shall say to her (Zechariah 9:9): 'Behold, thy king cometh unto thee; he is just, and having salvation,' then shall Zion say: This indeed is perfect joy, as it is written (Zechariah 9:9), 'Rejoice greatly, O daughter of Zion,' and again (Zechariah 2:10), 'Sing and rejoice, O daughter of Zion.' In that hour she will say (Isaiah 61:10): 'I will greatly rejoice in the Lord, my soul shall be joyful in my God.'
Verse 7 is Messianically applied in the Talmud (Abod. Sar. 24 a).
Verse 8 is Messianically applied in the Midrash on Psalm 47:3.
In connection with verse 19 we read in Yalkut (vol. i. p. 103 b) that God said to Israel: In this world you are engaged (or busied) with the light for the Sanctuary, but in the world to come, for the merit of this light, I send you the King Messiah, Who is likened to a light, according to Psalm 132:17 and Isaiah 60:19, ' the Lord shall be unto thee an everlasting light. '
Verse 21 is thus alluded to in the Talmud (Sanhedrin 98 a): 'Rabbi Jochanan said, The Son of David shall not come, until all be either just or all be unjust:' the former according to Isaiah 60:21, the latter according to Isaiah 59:16.
Verse 22 is also Messianically applied in the Talmudic passage above cited.
Isaiah 61:1 has already been mentioned in our remarks on Isaiah 32:4, 15.
On verse 5 there is a curious story related (Yalkut, vol. i. Par. 212, p. 64 a, lines 23-17 from the bottom) in which, in answer to a question, what was to become of the nations in the days of the Messiah, the reply is given that every nation and kingdom that had persecuted and mocked Israel would see, and be confounded, and have no share in life; but that every nation and kingdom which had not so dealt with Israel would come and be husbandmen and vinedressers to Israel in the days of the Messiah. A similar statement to this is found in the Midrash on Ecclesiates 2:7.
Verse 9 is also applied to Messianic times.
Verse 10 is one of the passages referred to in Tanchuma on Deuteronomy 1:1 quoted under Isaiah 25:9. In Pesiqta, ed. Buber, p. 149 a, the verse is explained as applying to the glory of Messiah's appearance.
Isaiah 62:10 has already been referred to in our remarks on Isaiah 57:14.
Isaiah 63 is applied to the Messiah, Who comes to the land after having seen the destruction of the Gentiles, in Pirqé de R. Eliez. c. 30.
Verse 2 has been referred to in our comments on Canticles v. 10. It is also quoted in reference to Messianic days in Pesiqta, ed. Buber, p. 149 a.
Verse 4 is explained as pointing to the days of the Messiah, which are supposed to be 365 years, according to the number of the solar days (Sanhedrin 99 a); while in other passages of the Midrashim, the destruction of Rome and the coming of the Messiah are conjoined with the day of vengeance. See also the Midrash on Ecclesiastes 12:10.
Isaiah 64:4 (3 in the Hebrew). In Yalkut on Isaiah lx. (vol. ii. p. 56 d, line 6, etc. , from the bottom) Messianic application is made of this passage in a legendary account of the seven tabernacles which God would make for the Messiah, out of each of which proceed four streams of wine, milk, honey, and pure balsam. Then God is represented as speaking of the sufferings which Messiah was to undergo, after which the verse in question is quoted.
Isaiah 65:17 is quoted in the Midrash on Lamentations, referred to in our remarks on Isaiah 11:12.
Verse 19 is one of the passages referred to in Tanchuma on Deuteronomy 1:1. See Isaiah 25:9.
To verse 25 we have the following curious illustrative reference in Bereshith Rabba 20 (ed. Warsh. p. 38 b, line 6 from the bottom) in connection with the Fall: In the latter days everything shall be healed again (restored again) except the serpent (Isaiah 65:25) and the Gibeonites (Ezekiel xlviii. 19). But a still more strange application of the verse occurs in the same Midrash (Par. 95, ed. Warsh. p. 170 a), where the opening clauses of it are quoted with this remark: Come and see all that the Holy One, blessed be His Name, has smitten in this world, He will heal in the latter days. Upon which a curious disquisition follows, to prove that every man would appear after death exactly as he had been in life, whether blind, dumb, or halting, nay, even in the same dress, as in the case of Samuel when Saul saw him - but that afterwards God would heal the diseased.
Isaiah 66:7 is applied to Messianic times in Vayyikra R. 14 (last line), and so are some of the following verses in the Midrashim, notably on Genesis 33:1.
Isaiah 68:22. is applied to Messianic times in Bereshith Rabba 12. See our remarks on Genesis ii. 4.
Jeremiah 3:17 is applied to Messianic days in Yalkut on Joshua 3:9 etc. (vol. ii. p. 3 c, line 17 from the top), and so is verse 18 in the commentation on the words in Canticles 1:16 'our bed is green,' the expression being understood of the ten tribes, who had been led captive beyond the river Sabbayon; but when Judah's deliverance came, Judah and Benjamin would go to them and bring them back, that they might be worthy of the days of the Messiah (vol. ii. p., 176 d, line 9 etc. from the bottom).
Jeremiah 5:19 is mentioned in the Introd. to Echa R. as one of three passages by which to infer from the apostasy of Israel the near advent of Messiah.
The expression 'speckled bird' in Jeremiah 12:9 is applied to the Messiah in Pirqé de R. Eliez. c. 28.
The last word in Jeremiah 16:13 is made the basis of the name Chaninah, given to the Messiah in the Talmud (Sanhedrin 98 b), and in the Midrash on Lamentations 1:16.
On verse 14 Mechilta has it, that in the latter days the Exodus would no more be mentioned on account of the greater wonders then experienced.
On Jeremiah 23:5, 6 the Targum has it: 'And I will raise up for David the Messiah the Just.' This is one of the passages from which according to Rabbinic views, one of the Names of the Messiah is derived, viz: Jehovah our Righteousness. So in the Talmud (Babba Bathra 75 b), in the Midrash on Psalm 21:1, Proverbs 19:21, and in that on Lamentations 1:16.
On verse 7 see our remarks on Jeremiah 16:14. In the Talmud (Berakhoth 12 b) this verse is distinctly applied to Messianic days. Jeremiah 30:9 is Messianically applied in the Targum on the passage.
Jeremiah 30:21 is applied to the Messiah in the Targum, and also in the Midrash on Psalm xxi. 7.
On Jeremiah 31:8, 3rd clause, Yalkut has a Messianic interpretation, although extremely far-fetched. In general, the following verses are Messianically interpreted in the Midrashim.
Verse 20 is Messianically applied in Yalkut (ii. p. 66 c, end), where it is supposed to refer to the Messiah when imprisoned, when all the nations mock and shake their heads at Him. A more remarkable interpretation still occurs in the passage on Isaiah lx. 1, to which we have already referred. Some farther extracts from it may be interesting. Thus, when the enemies of the Messiah flee before Him. God is supposed to make an agreement with the Messiah to this effect: The sins of those who are hidden with Thee will cause Thee to be put under an iron yoke, and they will do with Thee as with this calf, whose eyes are covered, and they will choke Thy spirit under the yoke, and on account of their sins Thy tongue shall cleave to Thy mouth. On which the Messiah inquires whether these troubles are to last for many years, and the Holy replies that He has decreed a week, but that if His soul were in sorrow, He would immediately dispel these sorrows. On this the Messiah says: Lord of the world, with gladness and joy of heart I take it upon Me, on condition that not one of Israel should perish, and that not only those alone should be saved who are in My days, but also those who are hid in the dust; and that not only the dead should be saved who are in My days, but also those who have died from the days of the first Adam till now; and not those, but also those who have been prematurely born. And only these, but also those who have come into Thy knowledge to create them, but have not yet been created.
Jeremiah 31:31, 33, and 34 are applied to Messianic times in Yalkut (vol. i. p. 196 c; 78 c; and in vol. ii. p. 54 b, and p. 66 d).
Jeremiah 33:13. The close of the verse is thus paraphrased in the Targum: 'The people shall yet learn by the hands of the Messiah,' while in Yalkut (vol. i. p.105 d) mention is made of a tenfold gathering of Israel, the last - in connection with this verse - in the latter days.
On Lamentations 1:16 there is in the Midrash R. (ed. Warsh. p. 64 b) the curious story about the birth of the Messiah in the royal palace of Bethlehem, which also occurs in the Jeremiah Talmud.
Lamentations 2:22, first clause. The Targum here remarks: Thou wilt proclaim liberty to Thy people, the house of Israel, by the hand of the Messiah.
Lamentations 4:22, first clause. The Targum here remarks: And after these things thy iniquity shall cease, and thou shalt be set free by the hands of the Messiah and by the hands of Elijah the Priest
Ezekiel 11:19 is applied to the great spiritual change that was to take place in Messianic days, when the evil desire would be taken out of the heart (Deb. R. 6, at the end; and also in other Midrashic passages).
Ezekiel 16:55 is referred to among the ten things which God would renew in Messianic days - the rebuilding of ruined cities, inclusive of Sodom and Gomorrah, being the fourth (Shem. R. 15, ed. Warsh. p. 24 b).
Ezekiel 17:22 and 23 is distinctly and very beautifully referred to the Messiah in the Targum.
Ezekiel 25:14 is applied to the destruction of all the nations by Israel in the days of the Messiah in Bemidbar R. on Numbers 2:32 (Par. 2, ed. Warsh. p. 5 b).
Ezekiel 29:21 is among the passages applied to the time when the Messiah should come, in Sanhedrin 98 a.
So is Ezekiel 32:14.
Ezekiel 36:25 is applied to Messianic times alike in the Targum and in Yalkut (vol. i. p. 235 a), as our in the Talmud (Kidd. 72 b).
On verse 27 see our remarks on chap. 11:19.
Ezekiel 39:2 is Messianically applied in Bemidbar R. 13, Warsh. p. 48 b.
Ezekiel 47:9 and 12 are quoted as the second and the third things which God would renew in the latter days (Shem. R. 15) - the second being, that living waters should go forth out of Jerusalem, and the third, that trees should bear fruit every month, and the sick be healed by them.
On Ezekiel 48:19 the Talmud (Baba B. 122 a) has the following curious comment, that the land of Israel would be divided into thirteenth tribes, the thirteenth belonging to the Prince, and this verse is quoted as proof.
Daniel 2:22 is Messianically applied in Bereshith Rabba 1, and in the Midrash on Lament. i. 16, where it gives rise to another name of the Messiah: the Lightgiver.
Verse 35 is similarly applied in the Pirqé de R. Eliez. c. 11, and verse 44 in c. 30.
Daniel 7:9. This passage was interpreted by R. Akiba as implying that one throne was set for God, and the other for the Messiah (Chagigah 14 a).
Daniel 7:13 is curiously explained in the Talmud (Sanhedrin 98 a), where it is said that, if Israel behaved worthily, the Messiah would come in the clouds of heaven; if otherwise, humble, and riding upon an ass.
Daniel 7:27 is applied to Messianic times in Bem. R. 11.
Daniel 8:13, 14. By a very curious combination these verses are brought into connection with Genesis 3:22 ('man has become like one of us'), and it is argued, that in Messianic days man's primeval innocence and glory would be restored to him, and he become like one of the heavenly beings, Bereshith Rabba 21 (ed. Warsh. p. 41 a).
Daniel 9:244. In Naz. 32 b it is noted as that referred to the time when the second Temple was to be destroyed. So also in Yalkut, vol. ii. p. 79 d, lines 16etc. from the bottom.
Daniel 12:3 is applied to Messianic times in a beautiful passage in Shem. R. 15 (at the end).
Daniel 12:11, 12. These two verses receive a peculiar Messianic interpretation, and that by the authority of the Rabbis. For it is argued that, as Moses, the first Redeemer, appeared, and was withdrawn for a time, and then reappeared, so would the second Redeemer; and the interval between His disappearance and reappearance is calculated at 45 days, arrived at by deducting the 1,290 days of the cessation of the sacrifice (Daniel 12:11) from the 1,335 days of Daniel 12:12 (Midrash on Ruth ii. 14, ed. Warsh. p. 43 b).
Hosea 2:2 is explained in the Midrash on Psalm 45:1 as implying that Israel's redemption would be when they were at the lowest.
Hosea 2:13 is one of the three passages referred to on Jeremiah 5:19.
Hosea 2:18 is quoted in Shem. R. 15 (on Exodus 12:2) as the seventh of the ten things which God would make new in Messianic days.
Hosea 3:5 is applied to the Messiah in the Targum, and from it the Jeremiah Talm. (Berakhoth 5 a) derives the name David as one of those given to the Messiah.
Hosea 6:2 is Messianically applied in the Targum.
Hosea 13:14. is applied to the deliverance by the Messiah of those of Israel who are in Gehinnom, whom He sets free; - the term Zion being understood of Paradise. See Yalk. on Isaiah Par. 269, comp. Maas. de R. Joshua in Jellinek's Beth ha-Midrash ii. p. 50.
Hosea 14:7. is Messianically applied in the Targum.
Joel 2:28 is explained in the Midrashim as referring to the latter days, when all Israel will be prophets (Bemidbar R. 15; Yalkut i. p. 220 c, and other places).
Joel 3:18 is similarly applied in the Midrashim, as in that on Psalm xiii. and in others. The last clause of this verse is explained in the Midrash on Ecclesiates 1:9 to imply that the Messiah would cause a fountain miraculously to spring up, as Moses did in the wilderness.
Amos 4:7 is in Midrash on Canticles ii. 13 applied to the first of the seven years before Messiah come.
Amos 6:18 is one of the passages adduced in the Talmud (Sanhedrin 98 b) to explain why certain Rabbis did not wish to see the day of the Messiah.
Amos 8:11 is applied to Messianic times in Bereshith Rabba 25.
Amos 9:11 is a notable Messianic passage. Thus, in the Talmud (Sanhedrin 96 b) where the Messiah is called the 'Son of the Fallen,' the name is explained by a reference to this passage. Again, in Bereshith Rabba 88, last three lines (ed. Warsh. p. 157 a) after enumerating the unexpected deliverances which Israel had formerly experienced, it is added: Who could have expected that the fallen tabernacle of David should be raised up by God, as it is written (Amos 9:11) and who should have expected that the whole world should become one bundle (be gathered into one Church)? Yet it is written Zephaniah 3:9. Comp. also the long discussion in Yalkut on this passage (vol. ii. p. 80 a and b).
Obadiah verses 18 and 21 are applied to the Kingdom and time of the Messiah in Deb. R. 1.
Micah 2:13. See our remarks on Genesis 18:4, 5. The passage is also Messianically quoted in the Midrash on Proverbs 6: (ed. Lemberg, p. 5 a, first two lines).
The promise in Micah 4:3 is applied to the times of the Messiah in the Talmud (Shabbath 63 a).
So is the prediction in verse 5 in Shemoth R. 15; while verse 8 is thus commented upon in the Targum: 'And thou Messiah of Israel, Who shalt be hidden on account of the sins of Zion, to thee shall the Kingdom come.'
The well-know passage, Micah 5:2, is admittedly Messianic. So in the Targum, in the Pirqé de R. Eliez. c. 3, and by later Rabbis.
Verse 3 is applied in the Talmud to the fact that the Messiah was not to come till the hostile kingdom had spread for nine months over the whole world (Yoma 10 a), or else, over the whole land of Israel (Sanhedrin 98 b).
Similarly Micah 7:6 is applied to Messianic times in Sanhedrin 97 a, and in Sotah 49 b; also in the Midrash on Canticles ii. 13. And so is verse 15 in Yalkut (vol. ii. p. 112 b.)
In Micah 7:8, the expression, Jehovah shall be light to me, is referred to the days of the Messiah in Deb. R. 11, ed. Warsh. vol. v. p. 22 a.
Nahum 2:1 See our remarks on Isaiah 52:7.
Habakkuk 2:3. This is applied to Messianic times in a remarkable passage in Sanhedrin 97 b, which will be quoted in full at the close of this Appendix; also in Yalkut, vol. ii. p. 83 b.
Habakkuk 3:18 is applied to Messianic times in the Targum.
Zephaniah 3:8. The words rendered in our A.V. 'the day that I rise up to the prey' are translated 'for testimony' and applied to God's bearing testimony for the Messiah (Yalkut, vol. ii. p. 84 c, line 6 from the top).
Verse 9 is applied to the voluntary conversion of the Gentiles in the days of the Messiah in the Talmud (Abhod. Zarah, 24 a); and in Bereshith Rabba 88; and verse 11 in Sanhedrin 98 a.
Haggai 2:6 is expressly applied to the coming redemption in Deb. R. 1 (ed. Warsh. p. 4 b, line 15 from the top).
Zechariah 1:20. The four carpenters there spoken of are variously interpreted in the Talmud (Sukk. 52 b), and in the Midrash (Bemidbar R. 14). But both agree that one of them refers to the Messiah.
Zechariah 2:10 is one of the Messianic passages to which we have referred in our remarks on Isaiah 60:4. It has also a Messianic cast in the Targum.
Zechariah 3:8. The designation 'Branch' is expressly applied to King Messiah in the Targum. Indeed, this is one of the Messiah's peculiar names.
Verse 10 is quoted in the Midrash on Psalm 72 (ed. Warsh. p. 56 a, at the top) in a description of the future time of universal peace.
Zechariah 4:7 is generally applied to the Messiah, expressly in the Targum, and also in several of the Midrashim. Thus, as regards both clauses of it, in Tanchuma (Par. Toledoth 14, ed. Warsh. p. 37 b and 38 a).
Verse 10 is Messianically explained in Tanchuma (u. s.).
Zechariah 6:12 is universally admitted to be Messianic. So in the Targum, the Jerusalem Talmud (Berakhoth 5 a), in the Pirqé de R. Eliez. c. 48, and in the Midrashim.
Zechariah 7:13 is one of the three passages supposed to mark the near advent of Messiah. See our remarks on Jeremiah 5:19.
Zechariah 8:12 is applied to Messianic times in Bereshith Rabba 12. See our remarks on Genesis 2:4.
Zechariah 8:23 is one of the predictions expected to be fulfilled in Messianic days, it being however noted that it refers to instruction in the Law in that remarkable passage on Isaiah 60:1 in Yalkut ii. p. 56 d, to which we have already referred.
In Zechariah 9:1 the name 'Chadrakh' is mystically separated into 'Chad,' sharp, and 'rakh,' gentle, the Messiah being the one to the Gentiles and the other to the Jews (Siphré on Deuteronomy p. 65 a, Yalkut i. p. 258 b).
Verse 9. The Messianic application of this verse in all its parts has already repeatedly been indicated. We may here add that there are many traditions about this ass on which the Messiah is to ride; and so firm was the belief in it, that, according to the Talmud, 'if anyone saw an ass in his dreams, he will see salvation' (Berakhoth 56 b). The verse is also Messianically quoted in Sanhedrin 98 a, in Pirqé de R. Eliez. c. 31, and in several of the Midrashim.
On verse 10 see our remarks on Deuteronomy 20:10.
Zechariah 10:4 is Messianically applied in the Targum.
Zechariah 11:12 is Messianically explained in Bereshith Rabba 98, but with this remark, that the 30 pieces of silver apply to 30 percepts, which the Messiah is to give to Israel.
Zechariah 12:10 is applied to the Messiah the Son of Joseph in the Talmud (Sukk. 52 a), and so is verse 12, there being, however, a difference of opinion whether the mourning is caused by the death of the Messiah the Son of Joseph, or else on account of the evil concupiscence (Yetser haRa).
Zechariah 14:2 will be readily understood to have been applied to the wars of Messianic times, and this in many passages of the Midrashim, as, indeed, are verses 3, 4, 5, and 6.
Verse 7. The following interesting remark occurs in Yalkut on Psalm 139:16, 17 (vol. ii. p. 129 d) on the words 'none of them.' This world is to last 6,000 years; 2,000 years it was waste and desolate, 2,000 years mark the period under the Law, 2,000 years that under the Messiah. And because our sins are increased, they are prolonged. As they are prolonged, and as we make one year in seven a Sabbatic year, so will God in the latter days make one day a Sabbatic year, which day is 1,000 years - to which applies the verse in Zechariah just quoted. See also Pirqé de R. Eliez. c. 28.
Verse 8 is Messianically applied in Bereshith Rabba 48. See our remarks on Genesis 18:4, 5.
Verse 9 is, of course, applied to Messianic times, as in Yalkut i. p. 76 c, 266 a, and vol. ii. p. 33 c, Midrash on Canticles ii. 13, and in other passages.
Malachi 3:1 is applied to Elijah as forerunner of the Messiah in Pirqé de R.Eliez. c. 29.
Verse 4. In Bemidbar R. 17, a little before the close (ed. Warsh. p. 69 a), this verse seems to be applied to acceptable sacrifices in Messianic days.
On verse 16 Vayyikra R. 34 (ed. Warsh. p. 51 b, line 4 from the bottom) has the following curious remark: If any one in former times did the Commandment, the prophets wrote it down. But now when a man observes the Commandment, who writes it down? Elijah and the King Messiah and the Holy One, blessed be His Name, seal it at their hands, and a memorial book is written, as it is written Malachi 3:16.
The promise in verse 17 is extended to Messianic days in Shemoth R. 18.
On Malachi 4:1 (in Hebrew 3:19) the following curious comment occurs in Bereshith R. 6 (p. 14 b, lines 15 etc. from the bottom): 'The globe of the sun is encased, as it is said, He maketh a tabernacle for the sun (Psalm 19). And a pool of water is before it. When the sun comes out, God cools its heat in the water lest it should burn up the world. But in the latter days the Holy One takes it out of its sheath, and with it burns up the wicked, as it is written Malachi 4:1.'
Verse 2 (3:20 in Hebrew) is in Shemoth R. 31 quoted in connection with Exodus xxii. 26, and explained 'till the Messiah comes.'
Verse 5 is, of course, applied to the forerunner of the Messiah. So in many places, as in the Pirqé de R. Eliez. c. 40; Debarm R. 3; in the Midrash on Canticles i. 1; in the Talmud, and in Yalkut repeatedly.
Perhaps it may be as well here to add the Messianic discussion in the Talmud, to which such frequent reference has been made (Sanhedrin, beginning at the two last lines of p. 96 b, and ending at p. 99 a). The first question is that asked by one Rabbi of the other, whether he knew when the Son of the Fallen would come? Upon which follows an explanation of that designation, based on Amos 9:11, after which it is added that it would be a generation in which the disciples of the sages would be diminished, and the rest of men consume their eyes for sorrow, and terrible sorrows so follow each other, that one had not ceased before the other began. Then a description is given of what was to happen during the hebdomad when the Son of David would come. In the first year it would be according to Amos 4:7; in the second year there would be darts of famine; in the third year great famine and terrible mortality, in consequence of which the Law would be forgotten by those who studied it. In the fourth year there would be abundance, and yet no abundance; in the fifth year great abundance and great joy, and return to the study of the Law; in the sixth year voices (announcements); in the seventh wars, and at the end of the seventh the Son of David would come.
Then follows some discussion about the order of the sixth and seventh year, when Psalm 89:51 is referred to. Next we have a description of the general state during those days. Sacred places (Academies) would be used for the vilest purposes, Galilee be desolated, Gablan laid waste, and the men of Gebul wander from city to city, and not find mercy. And the wisdom of the scribes would be corrupted, and they who fear sin be abhorred, and the face of that generation would be like that of a dog, and truth should fail, according to Isaiah 59: 15. (Here a side issue is raised.) The Talmud then continues in much the same terms to describe the Messianic age as one, in which children would rebel against their parents, and as one of general lawlessness, when Sadduceeism should universally prevail, apostasy increase, study of the Law decrease; and, generally, universal poverty and despair of redemption prevail, the growing disregard of the Law being pointed out as specially characterising the last days. R. Kattina said: The world is to last 6,000 years, and during one millennium it is to lie desolate, according to Isaiah 2:17. R. Abayi held that this state would last 2,000 years, according to Hosea 6:2.
The opinion of R. Kattian was however, regarded as supported by this, that in each period of seven there is a Sabbatic year, the day here = 1,000 years of desolateness and rest - the appeal being to Isaiah 2:17; Psalm 92:1, and 90:4. According to another tradition the world was to last 6,000 years: 2,000 in a state of chaos, 2,000 under the Law, and 2,000 being the Messianic age. But on account of Israel's sins those years were to be deducted which had already passed. On the authority of Elijah it was stated that the world would not last less than eighty-five jubilees, and that in the last jubilee the Son of David would come. When Elijah was asked whether at the beginning or at the end of it, he replied that he did not know. Being further asked whether the whole of that period would first elapse or not, he similarly replied, his meaning being supposed to be that until that term people were not to hope for the Advent of Messiah, but after that term they were to look for it.
A story is related of a man being met who had in his hands a writing in square Hebrew characters, and in Hebrew, which he professed to have got from the Persian archives, and in which it was written that after 4,290 years from the Creation the world would come to an end. And then would be the wars of the great sea-monsters, and those of Gog and Magog, and the rest of the time would be the time of the Messiah, and that the Holy One, blessed be His Name, would only renew His world after the 7,000 years; to which, however, one Rabbi objects, making it 5,000 years. Rabbi Nathan speaks of Habakkuk 2:3 as a passage so deep as to go down to the abyss, reproving the opinion of the Rabbis who sought out the meaning of Daniel 7:25, and of Rabbi Samlai, who similarly busied himself with Psalm 80:5, and of Rabbi Akiba, who dwelt upon Haggai 2:6. But the first kingdom (Babylonian?) was to last seventy years; the second (Asmonaean?) fifty-two years; and the rule of the son of Kozebhah (Bar Kakhabh, the false Messiah) two and a half years. According to Rabbi Samuel, speaking in the name of Rabbi Jonathan: Let the bones of those be broken who calculate the end, because they say, The end has come, and the Messiah has not come, therefore He will not come at all. But still expect Him, as it is said (Habakkuk 2:3), 'Though it tarry, wait for it.' Perhaps thou wilt say: We wait for Him, but He does not wait for it. On this point read Isaiah 30:18. But if so, what hinders it? The quality of judgment.
But in that case, why should we wait? In order to receive the reward, according to the last clause of Isaiah 30:18. On which follows a further discussion. Again, Rabh maintains that all the limits of time as regards the Messiah are past, and that it now only depends on repentance and good works when He shall come. To this Rabbi Samuel objected, but Rabh's view was supported by Rabbi Eliezer, who said that if Israel repented they would be redeemed, but if not they would not be redeemed. To which Rabbi Joshua added, that in the latter case God would raise over them a King whose decrees would be hard like those of Haman, when Israel would repent. The opinion of Rabbi Eliezer was further supported by Jeremiah 3:22, to which Rabbi Joshua objected by quoting Isaiah lii. 3, which seemed to imply that Israel's redemption was not dependent on their repentance and good works. On this Rabbi Joshua retorted by quoting Malachi 3: 7, to which again Rabbi Joshua replied by quoting Jeremiah iii. 14, and Rabbi Eleizer by quoting Isaiah 30:15. To this Rabbi Joshua replied from Isaiah 49:7. Rabbi Eliezer then urged Jeremiah iv.1, upon which Rabbi Joshua retorted from Daniel 12:7, and so effectually silenced Rabbi Eliezer. On this Rabbi Abba propounded that there was not a clearer mark of the Messianic term than that in Isaiah 36:8. To which Rabbi Eliezer added Zechariah 8:10.
On this the question is raised as to the meaning of the words 'neither was there any peace to him that went out or came in.' To this Rabh gave answer that it applied to the disciples of the sages, according to Psalm 119:165. On which Rabbi Samuel replied that at that time all the entrances would be equal (i.e. that all should be on the same footing of danger). Rabbi Chanina remarked that the Son of David would not come till after fish had been sought for the sick and not found, according to Ezekiel 32:14 in connection with Ezekiel 29:21. Rabbi Chamma, the son of Rabbi Chaina, said that the Son of David would not come until the vile dominion over Israel had ceased, appealing to Isaiah 18:5, 7. R. Seira said that Rabbi Chanina said: The Son of David would not come till the proud had ceased in Israel, according to Zephaniah 3:11, 12. Rabbi Samlai, in the name of Rabbi Eliezer the son of Rabbi Simeon, said that the Son of David would not come till all judges and rulers had ceased in Israel, according to Isaiah 1:26. Ula said Jerusalem is not to be redeemed, except by righteousness, according to Isaiah 1:27.
We pass over the remarks of Rabbi Papa, as not adding to the subject. Rabbi Jochanan said: If thou seest a generation that increasingly diminishes, expect Him, according to 2Samuel 22:28. He also added: If thou seest a generation upon which many sorrows come like a stream, expect Him, according to Isaiah 59:19, 20. He also added: The son of David does not come except in a generation where all are either righteous, or all guilty - the former idea being based on Isaiah 60:21, the latter on Isaiah 69:16 and 48:11. Rabbi Alexander said, that Rabbi Joshua the son of Levi referred to the contradiction in Isaiah 60:22 between the words 'in his time' and again 'I will hasten it,' and explained it thus: If they are worthy, I will hasten it, and if not, in His time. Another similar contradiction between Daniel 7:13 and Zechariah 9:9 is thus reconciled: if Israel deserve it, He will come in the clouds of heaven; if they are not deserving, He will come poor, and riding upon an ass. Upon this it is remarked that Sabor the King sneered at Samuel, saying: You say that the Messiah is to come upon an ass: I will send Him my splendid horse.
To which the Rabbi replied: Is it of a hundred colors, like His ass? Rabbi Joshua, the son of Levi, saw Elijah, who stood at the door of Paradise. He said to him: When shall the Messiah come? He replied: When that Lord shall come (meaning God). Rabbi Joshua, the son of Levi, said: I saw two (himself and Elijah), and I heard the voice of three (besides the former two the Voice of the son of Jochai, and said to him: Shall I attain the world to come? Elijah replied: If it pleaseth the Lord. Upon which follows the same remark: I have seen the Messiah come? To which the answer is: Go and ask Him thyself. And where does He abide? At the gate of the city (Rome). And what is His sign? He abides among the poor, the sick and stricken. And all unbind, and bind up again the wounds at the same time, but He undoes (viz. the bandage) and rebinds each separately, so that if they call for Him they may not find him engaged. (9) He went to meet Him and said: peace be to Thee, my Rabbi and my Lord. He replied to him: Peace be to thee, thou son of Levi. he said to Him: When wilt Thou come, my Lord? He replied to him: To-day. Then he turned to Elijah, who said to him: What has He said to thee? He said to me: Son of Levi, peace be to thee.
Elijah said to him: He has assured thee and thy Father of the world to come. He said to him: But He has deceived me in that He said: I come to-day, and he has not come. He said to him that by the words 'to-day' He meant: To-day if ye will hear My voice (Psalm 95:7). Rabbi José was asked by his disciples: When will the Son of David come? To this he replied: I am afraid you will ask me also for a sign. Upon which they assured him they would not. On this he replied: When this gate (viz. of Rome) shall fall, and be built, and again fall, and they shall not have time to rebuild it till the Son of David comes. They said to him: Rabbi, give us a sign. He said to them: Have ye not promised me that ye would not seek a sign? They said to him: Notwithstanding do it. He said to them: If so, the waters from the cave of Pamias (one of the sources of the Jordan) shall be changed into blood. In that moment they were changed into blood. Then the Rabbi goes on to predict that the land would be overrun by enemies, every stable being filled with their horses. Rabh said that the son of David would not come till the kingdom (i.e foreign domination) should extend over Israel for nine months, according to Micah 5:3. Ula said: Let Him come, but may I not see Him, and so said Raba. Rabbi Joseph said: Let Him come, and may I be found worthy to stand in the shadow of the dung of His ass (according to some: the tail of his ass). Abayi said to Raba: Why has this been the bearing of your words? If on account of the sorrows of the Messiah, we have the tradition that Rabbi Eliezer was asked by his disciples, what a man should do to be freed from the sorrows of the Messiah; on which they were told: By busying yourselves with the Torah, and with good works. And you are a master of the Torah, and you have good works. He answered: Perhaps sin might lead to occasion of danger. To this comforting replies are given from Scripture, such as Genesis xxviii. 15, and other passages, some of them being subjected to detailed commentation.
Rabbi Jochanan expressed a similar dislike of seeing the days of the Messiah, on which Resh Lakish suggested that it might be on the ground of Amos 5:19, or rather on that of Jeremiah 30:6. Upon this, such fear before God is accounted for by the consideration that what is called service above is not like what is called service below (the family above is not like the family below), so that one kind may outweigh the other. Rabbi Giddel said, that Rabh said, that Israel would rejoice in the years of the Messiah. Rabbi Joseph said: Surely, who else would rejoice in them? Chillak and Billak? (two imaginary names, meaning no one). This, to exclude the words of Rabbi Hillel, who said: There is no Messiah for Israel, seeing they have had Him in the time of Hezekiah. Rabh said: The world was only created for David; Samuel, for Moses; and Rabbi Jochanan, for the Messiah. What is His Name? The school of Rabbi Shila said: Shiloh is His Name, according to Genesis 49:10.
We have the tradition that Rabbi Eliezer said: The days of the Messiah are forty years. it is written Deuteronomy 8:3, 4, and again in Psalm 90:15 (showing that the days of rejoicing must be like those of affliction in the wilderness). Rabbi Dosa said: Four hundred years quoting Genesis 15:13 in connection with the same Psalm. Rabbi thought it was 365 years, according to the solar year, quoting Isaiah lxiii. 4. He asked the meaning of the words: 'The day of vengeance is in My heart,' Rabbi Jochanan explained them: I have manifested it to My heart, but not to My members, and Rabbi Simon benLakish: To My heart, and not to the ministering angels. Abimi taught that the days of the Messiah were to last for Israel 7,000 years (a Divine marriage-week), according to Isaiah 62:5.