come till all the judges and rulers in Israel shall have ceased.'

Similarly Is. ii. 4 is Messianically interpreted in Shabb. 63 a.

Is. iv. 2 the Targum distinctly applies to the times of the Messiah.

Is. iv. 4 has been already commented upon in our remarks on Gen. xviii. 4, 5, and again

on Deut. xxiii. 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 Ps. xiii., as also in that on Ps. xvi. 9.

Is. vi. 13 is referred in the Talmud (Keth. 112 b) to Messianic times.

The reference of Is. vii. 21 to Messianic times has already been discussed in our notes on

Gen. xviii. 7.

Is. viii.14 is also Messianically applied in the Talmud (Sanh. 38 a).

Is. ix. 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 Gen. xliii. 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 Num. vi. 26.

Is. x . 27 is in the Targum applied to the destruction of the Gentiles before the Messiah. Is.

x . 34, is quoted in the Midrash on Lam. i. 16, in evidence that somehow the birth of the

Messiah was to be connected with the destruction of the Temple.

Is. xi., 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 (Jer. Berach. 5 a and Sanh.

93 b); and in a number of passages in the Midrashim. Thus, verse 1 in Bereshith R. 85 on

Gen. xxxviii. 18, where also Ps. cx. 2 is quoted, and in Ber. R. 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 Is. xi.

1.

On the 2nd verse see our remarks on Gen. i. 2, while in Yalkut o n Prov. iii. 19, 20 (vol. ii.

p. 133 a) the verse is quoted in connection with Messianic times, when by wisdom,