'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. x c. 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.

Ps. xcii., 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.

Ps. xcv . 7, last clause. In Shem. R. 25 and in the Midrash on Cant. v. 2 (ed. Warsh. p. 26

a), 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 to the Saviour's words (Rev. iii. 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. 98 a, where the tokens of the coming of the

Messiah are described - and also in Jer. Taan. 64 a.

Ps. cii. 16 (17 in the Hebrew) is applied in Bereshith R. 56 (ed. Warsh. p. 104 b) to

Messianic times.

Ps. cvi. 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.'

Ps. cx . is throughout applied to the Messiah. To begin with, it evidently underlies the

Targumic of ver. 4. Similarly, it is propounded in the Midr. on Ps. ii. (although there the

chief application of it is to Abraham). But in the Midrash on Ps. xviii. 36 (35 in our A.

V.), Ps. cx . 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 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 Is. xi. and Ps. cx . 2 (Beresh. R. 85, ed. Warsh. p. 153 a ) Similarly in