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 k ill 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 counse l 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 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 sufferings2 one goes to the King
Messiah, of whom it is written (Is. liii.) '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 (Ps. ii. 6). (Comp. also Yalkut ii. p. 53 c.)
2. As to these three measures of sufferings, and the share falling to the age of the Messiah
sea also the Midrash on Ps. ii. 7.
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
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 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.
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,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, 4 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.
3. The Midrash gives two very curious explanations of his name.
4. 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.