1,335 days of Dan. xii. 12 (Midr. on Ruth ii. 14, ed. Warsh. p. 43 b).

Hos. ii. 2 is explained in the Midr. on Ps. xlv. 1 as implying that Israel's redemption

would be when they were at the lowest.

Hos. ii. 13 is one of the three passages referred to on Jer. v. 19.

Hos. ii. 18 is quoted in Shem. R. 15 (on Ex. xii. 2) as the seventh of the ten things which

God would make new in Messianic days.

Hos. iii. 5 is applied to the Messiah in the Targum, and from it the Jer. Talm. (Ber. 5 a)

derives the name David as one of those given to the Messiah.

Hos. vi. 2 is Messianically applied in the Targum.

Hos. xiii. 14 is applied to the deliverance by the Messiah of those of Israel who are in

Gehinnom, whom He sets free; - the term Zion being understood of Paradise. See Yalk.

on Is. Par. 269, comp. Maas. de R. Joshua in Jellinek's Beth ha -Midr. ii. p. 50.

Hos. xiv . 7 is Messianically applied in the Targum.

Joel ii. 28 is explained in the Midrashim as referring to the latter days, when all Israel

will be prophets (Bemidbar R. 15; Yalkut i. p. 220 c, and other places).

Joel iii. 18 is similarly applied in the Midrashim, as in that on Ps. xiii. and in others. The

last clause of this verse is explained in the Midr. on Eccl. i. 9 to imply that the Messiah

would cause a fountain miraculously to spring up, as Moses did in the wilderness.

Amos iv. 7 is in Midr. on Cant. ii. 13 applied to the first of the seven years before Messiah

Amos v . 18 is one of the passages adduced in the Talmud (Sanh. 98 b) to explain why

certain Rabbis did not wish to see the day of the Messiah.

Amos viii. 11 is applied to Messianic times in Ber. R. 25.

Amos ix. 11 is a notable Messianic passage. Thus, in the Talmud (Sanh. 96 b) where the

Messiah is called the 'Son of the Fallen,' the name is explained by a reference to this

passage. Again, in Ber. R. 88, last three lines (ed. Warsh. p. 157 a) after enumerating the

unexpected deliverances which Israel had formerly experienced, it is added: Who could

have expected that the fallen tabernacle of David should be raised up by God, as it is

written (Amos ix. 11) and who should have expected that the whole world should become

one bundle (be gathered into one Church)? Yet it is written Zeph. iii. 9. Comp. also the

long discussion in Yalkut on this passage (vol. ii. p. 80 a and b).