235 a), as our in the Talmud (Kidd. 72 b ).

On verse 27 see our remarks on chap. xi. 19.

Ezek. xxxix . 2 is Messianically applied in Bemidbar R. 13, Warsh. p. 48 b.

Ezek. xlvii. 9 and 12 are quoted as the second and the third things which God would

renew in the latter days (Shem. R. 15) - the second being, that living waters should go

forth out of Jerusalem, and the third, that trees should bear fruit every month, and the sick

be healed by them.

On Ezek. xlviii. 19 the Talmud (Baba B. 122 a) has the following curious comment, that

the land of Israel would be divided into thirteenth tribes, the thirteenth belonging to the

Prince, and this verse is quoted as proof.

Dan. ii. 22 is Messianically applied in Ber. R. 1, and in the Midr. on Lament. i. 16, where

it gives rise to another name of the Messiah: the Lightgiver.

Verse 35 is similarly applied in the Pirqé de R. Eliez. c. 11, and verse 44 in c. 30.

Dan. vii. 9. This passage was interpreted by R. Akiba as implying that one throne was set

for God, and the other for the Messiah (Chag. 14 a).

Dan. vii. 13 is curiously explained in the Talmud (Sanh. 98 a ), where it is said that, if

Israel behaved worthily, the Messiah would come in the clouds of heaven; if otherwise,

humble, and riding upon an ass.

Dan. vii. 27 is applied to Messianic times in Bem. R. 11.

Dan. viii. 13, 14. By a very curious combination these verses are brought into connection

with Gen. iii. 22 ('man has become like one of us'), and it is argued, that in Messianic

days man's primeval innocence and glory would be restored to him, and he become like

one of the heavenly beings, Ber. R. 21 (ed. Warsh. p. 41 a).

Dan. ix. 24. In Naz. 32 b it is noted as that referred to the time when the second Temple

was to be destroyed. So also in Yalkut, vol. ii. p. 79 d, lines 16&c. from the bottom.

Dan. xii. 3 is applied to Messianic times in a beautiful passage in Shem. R. 15 (at the

Dan. xii. 11, 12. These two verses receive a peculiar Messianic interpretation, and that by

the authority of the Rabbis. For it is argued that, as Moses, the first Re deemer, appeared,

and was withdrawn for a time, and then reappeared, so would the second Redeemer; and

the interval between His disappearance and reappearance is calculated at 45 days, arrived