Appendix IX. List of Old Testament Passages Messianically Applied in Ancient Rabbinic Writings.

Appendix IX. List of Old Testament Passages Messianically Applied in Ancient Rabbinic Writings.

(Book II. ch. v.)

The following list contains the passages in the Old Testament applied to the Messiah or to Messianic times in the most ancient Jewish writings. They amount in all to 456, thus distributed: 75 from the Pentateuch, 248 from the Prophets; and 138 from the Hagiographa, and supported by more than 558 separate quotations from Rabbinic writings. Despite all labour and care, it can scarcely be hoped that the list is quite complete, although, it is hoped, no important passage has been omitted. The Rabbinic references might have been considerably increased, but it seemed useless to quote the same application of a passage in many different books. Similarly, for the sake of space, only the most important Rabbinic quotations have been translated in extenso. The Rabbinic works from which quotations have been made are: the Targumim the two Talmuds, and the most ancient Midrashim, but neither the Zohar (as the date of its composition is in dispute), nor any other Kabbalistic work, nor yet the younger Midrashim, nor, of course, the writings of later Rabbis. I have, however, frequently quoted from the well-known work Yalkut, because, although of comparatively late date, it is really, as its name implies, a collection and selection from more than fifty older and accredited writings, and adduces passages now not otherwise accessible to us. And I have the more readily availed myself of it, as I have been reluctantly forced to the conclusion that even the Midrashim preserved to us have occasionally been tampered with for controversial purposes. I have quoted from the best edition of Yalkut (Frankfort a. M., 1687), but in the case of the other Midrashim I have been obliged to content myself with such more recent reprints as I possessed, instead of the older and more expensive editions. In quoting from the Midrashim, not only the Parashah, but mostly also the folio, the page, and frequently even the lines are referred to. Lastly, it only remains to acknowledge in general that, so far as possible, I have availed myself of the labours of my predecessors – specially of those of Schoettgen. Yet, even so, I may, in a sense, claim these references also as the result of my own labours, since I have not availed myself of quotations without comparing them with the works from which they were adduced – a process in which not a few passages quoted had to be rejected. And if any student should arrive at a different conclusion from mine in regard to any of the passages hereafter quoted, I can at least assure him that mine is the result of the most careful and candid study I could give to the consideration of each passage. With these prefatory remarks I proceed to give the list of Old Testament passages Messianically applied in ancient Rabbinic writings.

In Gen_1:2, the expression, ‘Spirit of God,’ is explained of ‘the Spirit of the King Messiah,’ with reference to Isa_11:2, and the ‘moving on the face of the deep’ of ‘repentance,’ according to Lam_2:19. So in Ber. R. 2, and in regard to the point also in Ber. R. 8, in Vayyik. R. 14, and in other places.

Gen_2:4 : ‘These are the generations – תולדות – of the heavens and of the earth,’ taken in connection with Gen_3:15 and Rth_4:18. Here we note one of the most curious Messianic interpretations in Ber. R. 12 (ed. Warsh. p. 24b). It is noted that the word ‘generations’ (תולדות) is always written in the Bible without the ו which is the equivalent for the numeral 6, except in Gen_2:4 and Rth_4:18. This to indicate that subsequent to Gen_2:4 the Fall took place, in which Adam lost ו – six – things: his glorious sheen (Job_14:20); life (Gen_3:19); his stature (Gen_3:8 – either by 100, by 200, by 300, or even by 900 cubits); the fruit of the ground; the fruits of the trees (Gen_3:17); and the heavenly lights. We have now seen why in Gen_2:4 – that is, previous to the Fall – the ו is still in תולדות, since at that time these six things were not yet lost. But the ו reappears in the word תולדות in Rth_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: Jdg_5:31; Isa_66:22; Lev_26:13; Zec_8:12; Isa_30:26). It is added that although – according to the literal rendering of Psa_49:12 (in Heb 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 shows in what context the Synagogue applied Gen_3:15. The same occurs substantially in Shem. R. 30.

Gen_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. Schoettgen conjectures that the Talmudic designation of ‘heels of the Messiah’ (Sot. 49b, line 2 from top) in reference to the near Advent of the Messiah in the description of the troubles of those days (comp. Mat_10:35, Mat_10:36) may have been chosen partly with a view to this passage.

Gen_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 Ber. R. 23 (ed. Warsh. p. 45b, lines 8, 7 from the bottom). The same explanation occurs twice in the Midrash on Rth_4:19 (in the genealogy of David, ed. Warsh. p. 46b), the second time in connection with Psa_20:8 (‘in the volume of the book it is written of me’ – bimegilaṯ sep̱er – Ruth belonging to the class מגלת).

In connection with Gen_5:1 it is noted in Ber. R. 24, that King Messiah will not come till all souls predestined for it have appeared in human bodies on earth.

In Gen_8:11 the Targum Pseudo-Jonathan notes that the olive-leaf, brought by the dove, was taken from the Mount of the Messiah.

Gen_9:27. The promise, that Japhet shall dwell in the tents of Shem, is paraphrased in the Targum Pseudo-Jon. as meaning, that his descendants should become proselytes, and dwell in the schools of Shem – which seems to refer to Messianic times.

In connection with Gen_14:1, we are reminded in Ber. R. 42, that when we see the nations warring together, we may expect the coming of the Messiah.

The promise in Gen_15:18 is expected to be finally fulfilled in the, time of Messiah, in Ber. R. 44.

In connection with Gen_18:4, Gen_18:5 it is noted (Ber. R. 48, ed. Warsh. p. 87b) 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 Zec_14:8; ‘wash your feet,’ with Isa_4:4 (the washing away of the filth of the daughters of Zion); ‘rest under the tree,’ with Isa_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, Psa_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 Isa_7:21 (which is most significantly here applied to Messianic times); and lastly, the words, ‘he stood by them,’ with Mic_2:13 : ‘the breaker is come up before them.’ The same interpretation occurs in Bemid. R. 14 (ed. Warsh. p. 55a), the references to Messianic days there being to Isa_14:2; Isa_30:25; Isa_41:18; Isa_4:4; and Isa_4:6.

The last clause of Gen_19:32 is interpreted (Ber. R. 51, ed. Warsh. p. 95a), 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 Gen_22:18 is also explained Messianically in Bemid. R. 2 (ed. W. p. 5b), in connection with Num_2:32, where it is somewhat curiously shown in what sense Israel is to be like the sand of the sea.

Gen_33:1. The Midrash conjoins this with Isa_66:7, and notes that, before the first oppressor was born, the last Redeemer was already born.

In Gen_35:21 the Targum Pseudo-Jon. paraphrases ‘the tower of Eder’ (at Bethlehem) as the place whence the Messiah would be revealed.

On Gen_38:1, Gen_38:2 there are very remarkable Messianic comments in Ber. R. 85.

Gen_49:1. The Targum Pseudo-Jon. 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 (Ber. R. 98, ed. Warsh. p. 173a), 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 Dan_12:4.

Gen_49:9. The expression ‘lion’s whelp,’ is explained of the Messiah in Yalkut 160 (vol. 1 p. 49c), no less than five times; while the term ‘he couched,’ is referred to the Messiah in Ber. R. 98.

Gen_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 Psa_2:9. The 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 Sanh. 98b, the Midrash on the passage, and that on Pro_19:21, and on Lam_1:16, where it is rendered shelo, ‘whose’ it is, refer the expression ‘Shiloh,’ and, indeed, the whole- passage, to the Messiah; the Midrash Ber. R. (99, ed. Warsh. p. 178b) with special reference to Isa_11:10, while the promise with reference to the ass’s colt is brought into connection with Zec_9:9, the fulfilment of this prophecy being expected along with that in Eze_36:25 (‘I will sprinkle clean water’). Another remarkable statement occurs in the Midrash on the passage (Ber. R. 98, ed. Warsh. p. 174b), which applies the verse to the coining of Him of Whom it is written, Zec_9:9. Then He would wash his garment in wine (Gen_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 (Isa_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 Zec_11:12. The Targum Pseudo-Jon. and the Jer. Targum also apply Zec_11:11 to the Messiah. Indeed, so general was this interpretation, that, according to popular opinion, to see a palm-tree in one’s dreams was to see the days of the Messiah (Berach. 57a).

Gen_49:12 is also applied to the Messiah in the Targum Pseudo-Jon. and the Jerusalem Targum. So also is 49:18, although not in express words.

In Gen_49:17, last clause, in its connection with Gen_49:18, the Midrash (Ber. R. 98) sees a reference to the disappointment of Jacob in mistaking Samson for the Messiah.

In the prophecy of Gad in Gen_49:19 there is an allusion to Messianic days, as Elijah was to be of the tribe of Gad (Ber. R. 99, ed. Warsh. p. 179a). There is, however, in Ber. R. 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 Gen_50:10 the Midrash, at the close of Ber. R., remarks that as they had mourned, so in Messianic days God would turn their mourning into joy, quoting Jer_31:13 and Isa_51:3.

Exo_4:22 is referred to the Messiah in the Midr. on Psa_2:7.

On Exo_12:2, ‘let this be the beginning of months,’ it is remarked in Shem. R. 15 (ed. Warsh. p. 24b) that God would make new ten things in the latter days, these being marked by the following passages: Isa_51:19; Eze_47:9; Eze_47:12; Eze_16:55; Isa_54:11; Isa_11:7; Hos_2:20; Isa_65:19; Isa_25:8; Isa_35:10. Similarly on Num_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 Isa_49:12 and Isa_60:8 are supposed to apply.

On Exo_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.

Exo_15:1. It is noted in Mekhilta (ed. Weiss, p. 41a) that this song would be taken up in Messianic days, only with far wider reach, as explained in Isa_60:5; Isa_58:8; Isa_35:5, Isa_35:6; Jer_31:13; and Psa_126:2.

Exo_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 (Jer. Taan. 64a).

Exo_16:33. This manna, it is noted in: Mechil. ed. Weiss, p. 59b, was to be preserved for the days of the Messiah. Isa_30:15 is similarly explained in Jer. Taan. i. 1.

Exo_17:16 the Targum Pseudo-Jonathan refers to Messianic times.

Exo_21:1. Shem. R. 30, ed. Warsh. p. 44b, 45a, 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 (Num_24:17), since he was to perish in it; but that Israel should cleave to the great hope pressed in Gen_49:18; Isa_56:1 Isa_59:16; and especially Zec_9:9, of which a different rendering is proposed.

On Exo_40:9, Exo_40:11 there is in the Targum Pseudo-Jon. distinct reference to the King Messiah, on whose account the anointing oil was to be used.

The promise (Lev_26:12) is also referred to the latter, or Messianic, days in Yalkut 62 (vol. 1 p. 17b).

Lev_26:13 is applied to Messianic times. See our remarks on Gen_2:4.

The promise of peace in the Aaronic benediction Num_6:26 is referred to the peace of the Kingdom of David, in accordance with Isa_9:7 (Siphré on Nu par. 42, ed. Friedmann, p. 12b).

Num_7:12. 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. 18, ed. W. p. 51a).

In the Jerusalem Targum on Num_11:26 the prophecy of Eldad and Medad is supposed to have been with regard to the wars of the latter days against Jerusalem, and to the defeat of Gog and Magog by the Messiah.

In Num_23:21 the, term ‘King’ is expressly referred to the Messiah in Targum Pseudo-Jon. So also Num_24:7 in the Jer. Targum.

In Num_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 Jer. Taan. iv. 8; Deb. R. 1; Midr. on Lam_2:2. Similarly, Num_24:20 and Num_24:24 of that prophecy are ascribed in the Targum Pseudo-Jon. to the Messiah.

Num_27:16. In connection with this verse it is noticed that His one Spirit is worth as much as all other spirits, according to Isa_11:1 (Yalkut, vol. 1 p. 247a).

Deu_1:8 is applied to the days of the Messiah in Siphré, 67a.

In the comments of Tanchuma on Deu_8:1. (ed. Warsh. p. 104b, 105a) there are several allusions to Messianic days.

Deu_11:21 is applied in Siphré, Par. 47 (ed. Friedmann, p. 83a) to the days of the Messiah.

In Deu_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. Freidmann, p. 101a). See also, Ber. i. 5.

On Deu_19:8, Deu_19:9 it is noted, in Siphré on Deut., Par. 185 (ed. Friedm. p. 108b), that as three of these cities were in territory never possessed by Israel, this was to be fulfilled in Messianic times. See also Jer. Macc. ii. 7.

In Tanchuma on Deu_20:10 (Par. 19, ed. Warsh. p. 114b) the offer of peace to a hostile city is applied to the future action of Messiah to the Gentiles, in accordance with Zec_9:10; Isa_2:4; and Psa_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 Isa_11:4.

Deu_23:11 is typically applied to the evening of time, when God would wash away the filth of the daughters of Zion (Isa_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. 115b).

Deu_25:19 and Deu_30:4 are referred by the Targum Pseudo-Jon. to 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 Deu_32:7 Siphré (Par. 210, ed. Friedm. p. 134a) 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 Deu_32:30 Siphré (p. 138a) marks its fulfilment in the days of the Messiah.

On Deu_33:5 the Jer. Targum speaks of a king whom the tribes of Israel shall obey, this being evidently the King Messiah.

Deu_33:17. Tanchuma on Gn 1 Par. 1 (ed. Warsh. p. 4a) applies this to the Messiah. So also in Bemidb. R. 14.

Deu_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. 118b).

Jdg_5:31 : ‘let them that love Him be as the sun when he goeth forth in his might,’ is applied to Messianic times in Ber. R. 12. See our remarks on Gen_2:4.

On Rth_2:14 : ‘come hither at the time of meat,’ the Midr. R. Ru 5 (ed. Warsh. p. 43a 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 Isa_53:5, ‘He was wounded for our transgressions.’ ‘And she sat beside the reapers’ – because His Kingdom would in the future be put aside from Him for a short time, according to Zec_14:2; ‘and he reached her parched corn’ – because He will restore it to Him, according to Isa_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, Dan_12:11, Dan_12:12 being brought into connection with it. Comp. Midr. on Cant. ii. 9; Pesik. 49a, b. Again, the words, ‘she ate, and was sufficed, and left,’ are thus interpreted in Shabb. 113b: 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 Rth_1:1 speaks of the Messiah; and again on Rth_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.

Rth_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 Gen_2:4.

The Messianic interpretation of Rth_4:20 has already been given under Gen_4:25.

1Sa_2:10. The latter clause of this promise is understood by the Targum (and also in some of the Midrashim) as applying to the Kingdom of the Messiah.

2Sa_22:28. In a Talmudic passage (Sanh. 98a, 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.

2Sa_23:1 is applied by the Targum to the prophecy of David concerning the latter Messianic days.

2Sa_23:3. The ‘ruling in the fear of God’ is referred in the Targum to the future raising up of the Messiah.

In 2Sa_23:4 the morning light at sunrise is explained in the Midrash on the passage (par. 29, ed. Lemberg, p. 56b, lines 7-9 from the top), as applying to the appearance of the Messiah.

The expression, 1Ki_4:33, that, Solomon spoke of trees, is referred in the Targum to his prophecy concerning kings that were to reign in this age, and in that of the Messiah.

On the name ‘Anani,’ in 1Ch_3:24, the Targum remarks that this is the Messiah, the interpretation being that the word Anani is connected with the word similarly written (not punctuated) in Dan_7:13, and there translated ‘clouds,’ of which the explanation is given in Tanchuma (Par., toledoṯ 14, p. 37b).

Psa_2:1-12, as might be expected, is treated as full of Messianic references. To begin with, Psa_2:1 is applied to the wars of Gog and Magog in the Talmud (Berach. 7b, and Abhod. Zarah 3b), and also in the Midrash on Psa_2:1-12. Similarly, PsPsa_2:2 is applied to the Messiah in Abhod. Zarah, u.s., in the Midrash on Psa_92:11 (ed. Warsh. p. 70b, line 8 from the top); in Pirqué de R. Eliez. c. 28 (ed. Lemberg, p. 33b, line 9 from top). In Yalkut (vol. 2 par. 620, p. 90a, 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 Midrash on Psa_2:1-12 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. Psa_2:4 is Messianically applied in the Talmud (Abhod. Z. u.s.). Psa_2:6 is applied to the Messiah in the Midrash on 1Sa_16:1 (Par. 19, ed. Lemberg, p. 45a and b), where it is said that of the three measures of sufferings one goes to the King Messiah, of whom it is written (Isa_53:1-12) ‘He was wounded for our transgressions.’ They say to the King Messiah: Where dost Thou seek to dwell? He answers: Is this question also necessary? In Sion My holy hill (Psa_2:6). (Comp. also Yalkut ii. p. 53c.)

Psa_2:7 is quoted as Messianic in the Talmud, among a number of other Messianic quotations (Sukk. 52a). There is a very remarkable passage in the Midrash on Psa_2:7 (ed. Warsh. p. 5a), 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 Hagiographa, the first passage quoted is Exo_4:22 : ‘Israel is My first-born son;’ the second, from the Prophets, Isa_52:13 : ‘Behold My servant shall deal prudently,’ and Isa_42:1 : ‘Behold My servant, whom I uphold;’ the third, from the Hagiographa, Psa_110:1 : ‘The Lord said unto my Lord,’ and again, Psa_2:7 : ‘The Lord said unto Me, Thou art My Son,’ and yet this other saying (Dan_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 becomes His Son.

Psa_2:8 is applied in Ber. R. 44 (ed. Warsh. p. 80a) 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, and the Messiah. In the Talmud (Sukk. 52a) 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. Psa_21:4.

Psa_2:9 will be referred to in our remarks on Psa_120:1-7

Psa_16:5 is discussed in Ber. R. 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. Psa_16:5; Psa_116:13; Psa_23:5. The expression, Psa_116:13, rendered in our A.V. ‘the cup of salvation,’ is in the original, ‘the cup of salvations’ – and is explained as implying one for the days of the Messiah, and the other for the days of Gog.

On Psa_16:9, 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 Isa_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.

Psa_18:31 (32 in the Hebrew). The Targum explains this in reference to, the works and miracles of the Messiah.

Psa_18:50 is referred in the Jer. Talmud (Ber. ii. 4, p. 5a, line 11 from the top), and in the Midr. on Lam_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 Psa_18:50.’

Psa_21:1 (2 in the Hebrew) – the King there spoken of is explained by the Targum to be the King Messiah. The Midrash on the passage identifies him with Isa_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 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. 30a and b).

Psa_21:3 is Messianically applied in the Midrash on the passage.

Psa_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 expressions ‘Jehovah is a man of war,’ and ‘Jehovah Zidkenu,’ are applied to the Messiah. Comp. also Shemoth R. 8, where it is noted that God will crown Him with His own crown.

Psa_21:4 is Messianically applied in Sukk. 52a.

Psa_21:5 (6 in the Hebrew). The first clause of this verse Yalkut on Num_27:20 (vol. 1 p. 248a, 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. 63b, where this passage is applied to the Messiah.

Finally in Psa_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 Psa_21:1-13 was throughout regarded as Messianic.

On Psa_22:7 (8 in the Hebrew) a remarkable comment appears in Yalkut on Isa 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.

Psa_22:15 (16 in the Hebrew). There is a similarly remarkable application to the Messiah of this verse in Yalkut.

The promise in Psa_23:5 is referred in Bemid. R. 21 to the spreading of the great feast before Israel in the latter days.

Psa_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. 149b, to the joy of Israel in the presence of the Messiah.

The expression in Psa_36:9, ‘In Thy light shall we see light,’ is applied to the Messiah in Yalkut on Isaiah 60 (vol. 2 p. 56c, line 22 from the bottom).

The application of Psa_40:7 to the Messiah has already been noted in our remarks on Gen_4:25.

Ps 45 is throughout regarded as Messianic. To begin with, the Targum renders Psa_45:2 (3 in the Hebrew): ‘Thy beauty, O King Messiah, is greater than that of the sons of men.’

Psa_45:3 (4 in the Hebrew) is applied in the Talmud (Shabb 63a) to the Messiah, although other interpretations of that verse immediately follow.

The application of Psa_45:6 (7 in the Hebrew), to the Messiah in a MS. copy of the Targum has already been referred to in another part of this book, while the words, ‘Thy throne is for ever and ever’ are brought into connection with the promise that the sceptre would not depart from Judah in Ber. R. 99, ed. Warsh. p. 178b, line 9 from the bottom.

On Psa_45:7 the Targum, though not in the Venice edition (1568), has: ‘Thou, O King Messiah, because Thou lovest righteousness,’ etc. Comp. Levy, Targum. Woerterb. vol. 2 p. 41a.

The Midrash on the Ps deals exclusively with the inscription (of which it has several and significant interpretations) with the opening words of the Psalm, and with the words (Psa_45:16), ‘Instead of thy fathers shall be thy children,’ but at the same time it clearly indicates that the Ps applies to the latter, or Messianic, days.

On Psa_50:2 Siphré (p. 143a) notes that four times God would appear, the last being in the days of King Messiah.

Psa_60:7. Bemidbar R. on Num_7:48, Parash. 14 (ed. Warsh. p. 54a) contains some very curious Haggadic discussions on this verse. But it also breaches the opinion of its reference to the Messiah.

Psa_61:6 (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. 24b), 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, that 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.

Psa_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.

Psa_68:31 (32 in the Hebrew). On the words ‘Princes shall come out of Egypt,’ there is a very remarkable comment in the Talmud (Pes. 118b) and in Shemoth R. on Exo_26:15, etc. (ed. Warsh. p. 50b), 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 72 This Ps 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. 55b) which applies it explicitly to the Messiah, with reference to Isa_11:1. Similarly, the Talmud applies Psa_72:16 to Messianic times (in a very hyperbolical passage,, Shabb. 80b, line 4 from the bottom). The last clause of Psa_72:16 is applied, in Keth. 111b, line 21 from top, and again in the Midr. on Ecc_1:9, to the Messiah sending down manna like Moses.

Psa_72:17. In Sanh. 98b; Pes. 54a; Ned. 39b, the various names of the Messiah are discussed, and also in Ber. R. 1; in Midr. on Lam_1:16, and in Pirqé de R. Eliez. c. 3. One of these is stated to be Jinnon, according to Psa_72:17.

Psa_72:8 is applied in Pirqé de R. El. 100:11, to the Messiah. Yalkut (vol. ii.) on Isa_55:8 (p. 54c), speaks of the ‘other Redeemer’ as the Messiah, applying to him Psa_72:8.

In commenting on the meeting of Jacob and Esau, the Midr. Ber. R. (78, ed. Warsh. p. 141b) 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 Psa_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, Psa_72:8, Dan_7:13, and Dan_2:35.

On the application to the Messiah of Psa_72:16 we have already spoken, as also on that of Psa_72:17.

Psa_80:17 (in the Hebrew 18). The Targum paraphrases ‘the Son of Man’ by ‘King Messiah.’

Psa_89:22-25 (23-26 in the Hebrew). In Yalkut on Isa_60:1 (vol. 2 p. 56c) this promise is referred to the future deliverance of Israel by the Messiah.

Again, Psa_89:27 (28 in the Hebrew) is applied in Shemoth R. 19, towards the end, to the Messiah, special reference being made to Exo_4:22, ‘Israel is My first-born son.’

Psa_89:51 (52 in the Hebrew). There is a remarkable comment on this in the Midrash on the inscription of Ps 18 (ed. Warsh. p. 24a, 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 Psa_89:52 (51), and till there shall fall before Him the wicked idolaters referred to in Dan_2:42, and the four kingdoms referred to in Zec_14:2. In that hour shall the song be raised, as it is written Psa_98:1.

In the Midr. on Cant. ii. 13 it is said: If you see one generation after another blaspheming, expect the feet of the King Messiah, as it is written, Ps 89:53.

Psa_90:15. The Midr. (ed. Warsh. p. 67b) 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 Isa_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 Psa_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 Ps 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.

Psa_92:8, Psa_92:11, and Psa_92:13 (7, 10, and 12 in our A.V.), are Messianically interpreted in Pirqé de R. El. 100:19. In the Midrash on Psa_92:13 (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.

Psa_95:7, last clause. In Shem. R. 25 and in the Midrash on Cant. v. 2 (ed. Warsh. p. 26a), it is noted that, if Israel did penitence only one day [or else properly observed even one Sabbath], the Messiah the Son of David would immediately come. [The whole passage from which this reference is taken is exceedingly interesting. It introduces God as saying to Israel: My son, open to Me a door of penitence only as small as a needle’s eye, and I will open to you doors through which carriages and wagons shall come in. It almost seems a counterpart of the Saviour’s words (Rev_3:20): ‘Behold, I stand at the door and knock; if any man hear My voice and open the door, I will come in to him.’] Substantially the same view is taken in Sanh. 98a, where the tokens of the coming of the Messiah are described – and also in Jer. Taan. 64a.

Psa_102:16 (17 in the Hebrew) is applied in Bereshith R. 56 (ed. Warsh. p. 104b) to Messianic times.

Psa_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 toward God, and in the time of ‘the end.’

Psa_110:1-7 is throughout applied to the Messiah. To begin with, it evidently underlies the Targumic rendering of Psa_110:4. Similarly, it is propounded in the Midr. on Psa_2:1-12 (although there the chief application of it is to Abraham). But in the Midrash on Psa_18:36 (35 in our A.V.), Psa_110:1, ‘Sit thou at My right hand’ is specifically applied to the Messiah, while Abraham is said to be seated at the left.

Psa_110:2, ‘The rod of Thy strength.’ In a very curious mystic interpretation of the pledges which Tamar had, by the Holy Ghost, 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 Isa 11 and Psa_110:2 (Beresh. R. 85, ed. Warsh. p. 153a). 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 Ps (vol. 2 Par. 869, p. 124c) 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.

Psa_110:7 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.

Psa_116:9 is in Ber. R. 96 supposed to indicate that the dead of Palestine would live first in the days of the Messiah.

Psa_116:13 has been already commented upon.

On Psa_119:33 the Midrash remarks that there were three who asked wisdom of God: David, Solomon, and the King Messiah, the latter according to Psa_72:1.

Psa_120:7 is applied to the Messiah in the Midrash (p. 91a, ed. Warsh.), the first clause being brought into connection with Isa_57:19, with reference to the Messiah’s dealings with the Gentiles, the resistance being described in the second clause, and the result in Psa_2:9.

Psa_121:1 is applied in Tanchuma (Par. toledoṯ 14, ed. Warsh. p. 37b. See also Yalkut, vol. 2 878, p. 127c) to the Messiah, with special reference to Zec_4:7 and Isa_52:7.

Psa_126:2. In Tanchuma on Exo_15:1 :(ed. Warsh. p. 87a) this verse is applied to Messianic times in a rapt description, in which successively Isa_60:5, Isa_58:8, Isa_35:5, Isa_35:6, Jer_31:13, and Psa_126:2, are grouped together as all applying to these latter days.

The promise in Psa_132:18 is applied in Pirké de R. El. 100:28 to Messianic times, and Psa_132:14 in Ber. R. 56.

So is Psa_133:3 in Ber. R. 65 (p. 122a), closing lines.

The words in Psa_142:5 are applied in Ber. R. 74 to the resurrection of Israel in Palestine in the days of Messiah.