THE CROSS AND THE CROWN

LIST OF OLD TESTAMENT PASSAGES MESSIANICALLY APPLIED IN ANCIENT RABBINIC WRITINGS

APPENDIX IX

(Vol. i. 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, 243 from the Prophets, and 138 from the Hagiorgrapha, and supported by more than 558 separate quotations from Rabbinic writings. Despite all labour 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 itseemed 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 made are: the Targumimm the two Talmuds, and the most ancient Midrashim, but neithe 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 oflater 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 myelf of it, as I have been reluctantly forced to the conclusion that even the Midrashim preserved to us have occassionally 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 arereferred 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 Schottgen. 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 messianically applied in ancient Rabinic writings. In Gen. i. 2, the expression, 'Spirit of God,' is explained of 'the Spirit of the King Messiah,' with reference to Is. xi. 2, and the 'moving on the face of the deep' of 'repentance,' according to Lam. ii. 19. So in Ber. R. 2, and in regard to thefirst point also in Ber. R. 8, in Vayyik. R. 14, and in other places.

Gen. ii. 4: 'These are the generations, of the heavens and of the earth,' taken in connection with Gen. iii. 15 and Ruth iv. 18. Here we note one of the most curious Messianic interperations in Ber. R. 12 (ed. Warsh. p. 24 b). It is noted that the word 'generations' is always written in the Bible without the which is the equivalent for the numeral 6, except in Gen. ii. 4 and Ruth iv.18. This to indicate that subsequent to Gen. ii. 4 the Fall took place, in whichAdam lost, six, things: his glorious sheen (Job xiv. 20); life (Gen. iii. 19)); his stature (Gen. iii. 8, either by 100, by 200, by 300, or even by 900 cubits); thefruit of the ground; the fruits of the trees (Gen. iii. 17); and the heavenly lights. We have now seen why in Gen. ii. 4, that is, previous to the Fall, the is still in since at that time these six things were not yet lost. But the reappears in the word in Ruth iv. 18, because these six things are to be rstored to man by 'the son of Pkharez,' or the Messiah (comp. for each of these six things:Judg. v. 31 b; Is. lxviii. 22; Lev. xxvi. 13; Zech. viii. 12; Is. xxx. 26). It is added that although, according to the literal rendering of Ps. xlix. 12 (in Heb.ver. 13, man did not remain unfallen one single night, yet, for the sake of the Sabbath, the heavely lights were not extinguished till after the close of the Sabbath. When Adam saw the darknes, 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 courious extract at least shown in what context the Synagoue applied Gen. iii. 15. The same occurs substantially in Shem. R. 30.

Gen iii. 15. This well-known passage is paraphrased, with expresses reference to the Messiah, in the Targum Pseudo Jonathan and the so-called jerusalem Targum. Schottgen 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 trokubles of those days (comp. St. Matt. x. 35, 36) may have been chosen partly with a view to this passage.

Gen. iv. 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. 45 b, lines 8, 7 from the bottom). The sameexplanation occurs twice in the Midrash on Ruth iv. 19 (in the genealogy of David, ed. Warsh. p. 46 b), the second time in connection with Ps. xl. 8 ('in the volume of the book it is written of me,'bim' gillath sepher, Ruth belonging to the class

In connection with Gen. v. 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. viii. 11 the Targum Pseudo-Jonathan notes that the olive-leaf, brought by the dove, was dtaken from the Mount of the Messiah.

Gen. ix. 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 school of Shem, which seems to refer to Messianic times.

In connection with Gen. xiv. 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. xv. 18 is expected to be finally fulfilled in the time of Messiah, in Ber. R. 44.

In connection with Gen. xviii. 4, 5 it is noted (Ber. R. 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 jof 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 Zech. xiv. 8; 'wash your feet,' with Is.iv. 4 (the washing away of the filth of the daughters of zion); 'rest under the tree,' with Is. iv. 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, Ps. lxxii. 16: 'there shall be a handful of corn in the earth,' &c. So also the words: 'Abraham ran unto the here,' are paralleled with Is. vii. 21 (which is most significantly here applied to Messianic times); and lastly, the words, 'he stoodby them,' with Mic. ii. 13: 'the breaker is come up before them.' [1 Indeed, this Parashah in Bedr. R. contains other similar parallelisms between Gen. xvii. and Messianic times.] The same interpretation occurs in Bemid. R. 14 (ed. Warsh. p. 55 a), the references to Messianic days there being to Is. xiv. 2; xxx. 25; xli. 18; vi. 4;and iv. 6.

The last clause of Gen. xix. 32 is interperted (Ber. R. 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 Gen. xxii. 18 is also explained Messianically in Bemid. R. 2 (ed. W. P. 5 b), in connection with Num. ii. 32 where it is somewhat curiously shown in what sense Israel is to be like the sand of the sea.

Gen. xxxiii. 1. The Midrash conjoins this with Is. lxv i. 7, and notes that, before the first oppressor was born, the last Redeemer was already born.

In Gen. xxxv. 21 the Targum Pseudo-Jon. paraphrases 'the tower of Eder' (at Bethlehm) as the place whence the Messiah would be revealed. On Gen. xxxviii. 1, 2 there are very remarkable Messiah would comments in Ber. R. 85.

Gen. xlix. 1. The Targum Pseudo-Jon. notes, that the end for which the Messhah would come was not revealed to Jacob. A similar statement is found in the Midrash on the passage (Ber. R. 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 Dan. xii. 4.

Gen. xlix 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 Ber. R. 98.

Gen xlix. 10. This well-known prediction (on which see the full and intersting disciussion in Raym. Martini, Pugio Fidei) is in Yalkut, u. s., applied to the Messiah, with a quotation of Ps. ii. 9. This expression 'Shiloh' is also appliedto the Messiah, with the curious addition, that the latter days all nation would bring gifts to Him. Alike the Targum Onkelos, PSEUDO-JONATHAN, AND THE Jerusalem Targum, as well a Sanh. 98 b, the Midrash on the passage, and that on Prov. xix. 21, and on Lam. i. 16, where it is rendered shelo, 'whose it is,' refer the expression 'Shiloh,' and, indeed, the whole passage, to the Messiah; the Midrah Ber. R. (99, ed. Warsh. p. 178 b) with special reference to Is. xi. 10, while the promise with reference to the ass's colt is brought into connection with Zech. ix. 9, the fulfilment of this prophecy being expected along with that in Ezek. xxxvi. 25 ('I will sprinkle clean water'). Another remarkable statement occurs in the Midrash on the passage (Ber. R. 98, ed. Warsh. p. 174 b), which applies the vere to the coming of Him kof Whom it is written,Zech. ix. 9. Then He would wash his garment in wine (Gen. xlix. 11), which is explained as meaning the teaching of the Law to Israel, and His clothes in the blood of grapes, which is explainedas 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 (Is. xi. 10), 'to it shall the Gentilesseek.' 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 Zech. xi. 12. The Targum Pseudo-Jon. and the Jer. 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).

Gen. xlix. 12 is also applied to the Messiah in the Targum Pseudo-Jon. and the Jerusalem Targum. So also is verse 18, although not in express words.

In Gen. xlix. 17, last clause, in its connection with ver. 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. xlix. 19 there is an allusion to Messianic days,as Elijah was to be of the tribe of Gad (Ber. R. 99, ed. Warsh. p. 179 a). Thereis, 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. 1. 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. xxxi. 13 and Is. li 3.

Ex. iv. 22 is reffered to the Messiah in the Midr. on Ps. ii. 7.

On Exod. xii. 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 lx. 19; Ezek. xlvii. 9; xlvii. 12; Ezek. xvi. 55; Is liv. 11; Is. xi. 7; Hos. ii. 20; Is. lxv. 19; Is. xxxv. 8; Is. xxxv. 10. Similarly on Num. xii. 1 we have, in Shem. R. 51, a parallelism between Old Testament times and their institutions and those of the latter days, to which Is. xlix. 12 and lx. 8 are suppose to apply.

On Exod. xii. 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 Exod. xv. 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 Is. lx 5; lviii. 8; xxxv. 5, 6; Jer. xxxi. 13; and Ps.cxxvi. 2.

Ex. xvi. 25 is applied to the Messiah, it being said that, if Isreal only kept one sabbath according to the commandment, the Messiah would immediately come (Jer. Taan. 64 a).

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

Ex. xvii. 16 the Targum Pseudo-Jonathan refers to Messianic times.

Exod. xxi. 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 (Numb. xxiv. 17), since he was to perish in it; but that Isreal should cleave to the great hope pressed in Gen. xlix. 18; Is. lvi. 1; lix. 16; and especially Zech. ix. 9, of which a different redering is proposed.

On Exod. xl. 9, 11 there is in the Targum Pesudo-Jon. distinct reference to theKing Messiah, on whose account the anointing oil was to be used.

The promise (Lev. xxvi. 12) is also referred to the latter, or Messianic,days in Yalkut 62 (vol. i. p. 17 b).

Lev. xxvi. 13 is applied to Messianic times. See our remarks on Gen. ii. 4.

The promise of peace in the Aaronic benediction Num. vi. 26 is reffered to the peace of the Kingdom of David, in accordance with Is. ix. 7 (Sipher on Num. par. 42, ed. Friedmann, p. 12).

Num. vii. 12. In connection with this it is marked that the six blessings whichwere lost by the Fall are to be restored by the son of Nahson, i.e. the Messiah (Bem. R. 13, ed. W. p. 51 a).j

In the Jerusalem Targum on Num. xi. 26 the prophecy of Eldad and Medad is supposed to have been with regard to the war of the later days against Jerusalemand to the defeat of Gog and Magog by the Messiah.

In Num. xxiii. 21 the term 'King' is expressly referred to the Messiah in Targum Pseudo-Jon. So also Num. xxiv . 7 in the Jer. Targum.

In Num. xxiv. 17 Balaam's prediction of the Star and Sceptre is referred to theMessiah in the Targum Onkelos and the Targum Pessudo-Jonathan, as well as in Jer. Taan. iv. 8; Deb. R. 1; Midr. on Lament. ii. 2. Similarly verses 20 and 24 of that prophecy are ascribed in the Targum Pseudo-Jon. to the Messiah.

Num. xxvii. 16. In connection with this verse it is noticed that His one Spiritis worth as much as all other spirits, according to Ia. xi. 1 (Yalkut, vol. i. p. 247 a).

Deut. i. 8 is applied to the days of the Messiah in Sphre, 67 a. In the comments of Tanchuma on Deut. viii. 1. (ed. Warsh. p. 104 b, 105 a) there are several allusions to Mesianic days.

Deut. xi. 21 is applied in Siphre Par. 47 (ed. Friedmann, p. 83 a) to the days of the Messiah.

In Deut. xvi. 3 the record of the deliverance from Egypt is supposed to be carried on to the days of the Messiah, in Spihre, Par. 130 (ed. Friedmann. p. 101 a). See, also, Ber. i. 5.

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

In Tanchuma on Deut. xx. 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, inin accordance with Zech. ix, 10; Is. ii. 4; and Ps lxviii. 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 Is. xi. 4.

Deut. xiii. 11 is typically applied to the evening of time, when God would wash away the filth of the daughters of Zion (Is. iv. 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).

Deut. xxv. 19 and Deut. xxx. 4 are referred by the Targum Pesudo-Jon. 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 Deut. xxxii. 7 Siphre (Par. 210, ed Friedm. p. 134 a) makes the beautiful observation, that in all Israel's affictions they were to remember the good and comfortable things which God had promised them for the furture world, and in connection with this is special reference to make time of the Messiah.

On Deut. xxxii. 30 Siphre (p. 138 a) marks its fulfilment in the days of the Messiah.

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

Deut. xxxiii. 17. Tanchuma on Gen. i. Par. 1 (ed. Warsh. p. 4 a) applies this to the Messiah. So also in Benidb. R. 14.

Deut. xxxiii. 12. The expression, 'he shall cover him,' is reffered 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).

Judg v. 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. ii.4.

On Ruth ii. 14: 'come hither at the time of meat,' the Midr. 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 Is. liii. 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 Zech. xiv. 2; 'and he reached her parched corn', because He will restore it to Him, according to Is. xi. 4. R. Berachiah, in the name of R. Levi, adds, thatthe second Redeemer should be like the first. As the firrst Redeemer (Moses) appeared, and disappeared, and reappeared after three months, so the second Redeemer would also appear, and siappear, and again become manifest, Dan. xii. 11, 12 being brought into connection with it. Comp. Midr. on Cant. ii. 6; Pesik. 49 a, b. Again, the words, 'she ate, and was sufficed, and left,' are thus interpreted inShabb. 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 i. 1 speaks of the Messiah; and again on Ruth iii. 15 paraphrases the six measures of barley as reffering to six righteous ones, ofwhich the last was the Messiah, and who were each to have six special blessings.

Ruth iv. 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. ii. 4.

The meszianic interpretation of Ruth iv. 20 has already been given under Gen. iv. 25.

1 Sam. ii. 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.

2 Sam. xxii. 28. In a Talmudic passage (Sanh. 98 a, line 19, &c., from the bottom), which contains many references to the coming of the Messiah, His adventis predicted in connection with this passage.

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

2 Sam. xxiii. 3. The 'ruling in the fear of God' is referred in the Targum to the future raising up of the Messiah.

In 2 Sam. xxiii. 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.

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

On the name 'Anani,' in Chr. ii. 24, the Targum remarks that this is the Messiah, the interpretation being that the word anani is connected with the wordsimilarly written (not punctuated) in Deut. vii. 13, and there translated 'clouds,' of which the explanation is given in Tanchuma (Par. Toledoth 14, p. 27 b).

Ps. ii. as might be expected, is treated fas full of Messianic references. To begin with. Ps. ii. 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 Ps. ii. Similarly, verse 2 is applied to the Messiah in Abhod. Zach, u. s., in the Midrash on Ps. xcii. 11 (ed. Warsh. p. 70 b, line 8 from the top); in Pirque 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, andHis 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 Ps. ii. 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 beother son, 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 porposed 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 thatIsrael. To which apply the words, 'against the Lord, and against His Anointed.'

But to return Ps. ii. 4 is Messianically applied in the Talmud (Abhod. Z. u. s.). Ps. ii. 6 is applied to the Messiah in the Midrash on 1 Samuel xvi. 1 (Par. 19, ed, Lemberg, p. 45 a and b), where it is said that of the three measures of s sufferings [1 As to these three measures of sufferings, and the share falling tothe age of the Messiah sea also the Midrash on Ps. ii. 7.] one goes to the King Messiah, of whom it is written (Is. liii.) 'He was wounded for our trangression.' The say to the King Messiah: Where dost Thou seek to dwell? He answers: Is this question also necessary? In Sion My holy hill (Ps. ii. 6). (Comp. also Yalkut ii. p. 53 c.)

Ps. ii. 7 is 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 Ps. ii. 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 Exod. iv 22: 'Israel is My first- born son;' the second, from the Prophets, Is. lii. 13: 'Behold My servants shall deal prudently,' and Is. xlii. 1: Behold My My servant, whom I uphold;' the third, from the Hagiographa, Ps. cx. 1: 'The Lord said unto my Lord,' and again, Ps. ii. 7: 'The Lord said unto Me, Thou art My Son,' and yet this other saying (Dan. vii. 13): 'Behold, one like the Son of Man came with theclouds 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 convenant, and thus He speaks: 'This day have I begotten There', this is the hour in which He become His Son.

Ps. ii. 8 is applied in Ber. R. 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, [1 The Midrash gives two very curious explanations of his name.] 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, [2 On the twofold Messiah, or rather the device of the Jews on this subject, see in the text of the chapter. I cannot but suspect that the words 'Son of Joseph' in the Talmud are a later and clumsy emendation, since what follows evidently applies to the Son of David.] 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, Ps. xxi. 4.

Ps. ii. 9 will be reffered to in our remarks on Ps. cxx.

Ps. xvi. 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 inthe latter days, viz. Ps. xvi. 5; Ps. cxvi. 13; Ps. xxiii. 5. The expression, Ps. cxvi. 13, rendered in our A. V. 'the cup of salvation,' is in the orginal, 'the cup of salvations', and is explainedd as implying on e for the days of the Messiah, andthe 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 furture shall come forth from me, as it is written in Is. iv. 5: "upon all the glory a convering."' And the Midrash continues 'my flesh also shall dwell in saftey', i.e. after death, to teach us that corruption and the worm shall not rule over it.

Ps. xviii. 31 (in the Heb. verse 32). The Targum explains this in reference to the works and miracles of the Messiah.

Ps. xviii. 50 is reffered in Jer. Talmud (Ber. ii. 4, p. 5 a, line 11 from the top), and in the Midr. on Lam. i. 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 Ps. xviii. 50.' Targum to be King Messiah. The Midrash on the passage indenfies him with Is. xi. 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), accordding to the passage in Isaiah above qutoed, 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 Kigdom (ed. Warsh. p. 30 a and b).

Verse 3 is Messianically applied in the Midrash on the passage.

Ps. xxi. 3 (4 in the Hebrew). Only a few lines farther down in the same Midrash, among remarkable Messianic applications, is that of this vese to the Messiah, where also the expression 'Jehovah is a man of war,' and 'Jehovah Zidkenu,' are applied to the Messiah. [3 The idea of an organic connection between Israel and the Messiah seems also to underlie this passage.] Comp. also Shemoth R. 8, where it is noted that God will corwn Him with His own crown.

Verse 4 is Messianically applied in Sukk. 52 a.

Ps. xxi. 5 (6 in the Hebrew). The first clause is the vese Yalkut on Num. xxvii. 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 does in the Midrash on the passage. But perhaps one ofthe most remarkable applications of it is in Bemidbar R. 15, p. 63 b, where the passage is applied to the Messiah.

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

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

On Ps. xxii. 7 (8 in the Hebrew) a remarkable comment appears in Yalkut on Is. lx., applying this passage to the Messiah (the second, or son of Ephraim), and using almost the same words in which the Evangelists describe the mocking behaviour of the Jews at the Cross.

Ps. xxii. 15 (16 in the Hebrew). There is a similarly remarkable application ofto the Messiah of this verse in Yalkut.

The promise in Ps. xxii. 5 is referred in Benid. R. 21 to the spreding of the great feast before Israel in the latter days.

Ps. xxi. 19 (20 in the Hebrew) is in the Midrash applied to the reward that in the latter days Israel would receive for their faithfulness. Also in Pesiqta,p. 149 b, to the joy of Israel in the presence of the Messiah.

The expression in Ps. xxxvi. 9, 'In Thy light shall we see light,' is applied to the Messiah in Yalkut on Isaiah lx. (vol. ii. p. 56 c, line 22 from the bottom).

The application of Ps. sl. 7 to the Messiah has already been noted in our remarks on Gen. iv. 25.