Gen iii. 15. This well-known passage is paraphrased, with express reference to the Messiah, in the Targum Pseudo Jonathan and the so-called Jerusalem Targum. Schöttgen conjectures that the Talmudic designation of heels of the Messiah' (Sot. 49 b, line 2 from top) in reference to the near Advent of the Messiah in the description of the troubles of those days (comp. St. Matt. x. 35, 36) may have been chosen partly with a view to this passage.
Gen. iv. 25. The language of Eve at the birth of Seth: another seed,' is explained as meaning seed which comes from another place,' and referred to the Messiah in Ber. R. 23 (ed. Warsh. p. 45 b, lines 8, 7 from the bottom). The same explanation occurs twice in the Midrash on Ruth iv. 19 (in the genealogy of David, ed. Warsh. p. 46 b), the second time in connection with Ps. xl. 8 (in the volume of the book it is written of me' - bim'gillath sepher - Ruth belonging to the class {hebrew}).
In connection with Gen. v. 1 it is noted in Ber. R. 24, that King Messiah will not come till all souls predestined for it have appeared in human bodies on earth.
In Gen. viii. 11 the Targum Pseudo-Jonathan notes that the olive-leaf, brought by the dove, was taken from the Mount of the Messiah.
Gen. ix. 27. The promise, that Japhet shall dwell in the tents of Shem, is paraphrased in the Targum Pseudo-Jon. as meaning, that his descendants should become proselytes, and dwell in the school of Shem - which seems to refer to Messianic times.
In connection with Gen. xiv. 1, we are reminded in Ber. R. 42, that when we see the nations warring together, we may expect the coming of the Messiah.
The promise in Gen. xv. 18 is expected to be finally fulfilled in the time of Messiah, in Ber. R. 44.
In connection with Gen. xviii. 4, 5 it is noted (Ber. R. 48, ed. Warsh. p. 87 b) that the words of Abraham to his Angelic guests were to be returned in blessing to Abraham's descendants, in the wilderness, in the land of Canaan, and in the latter (Messianic) days. Referring only to this last point, the words let a little water be fetched,' is paralleled with the living waters' in Zech. xiv. 8; wash your feet,' with Is.iv. 4 (the washing away of the filth of the daughters of Zion); rest under the tree,' with Is. iv. 6: there shall be a tabernacle for a shadow in the daytime from the heat;' I will fetch a morsel of bread,' with the provision, Ps. lxxii. 16: there shall be a handful of corn in the earth,' &c. So also the words: Abraham ran unto the herd,' are paralleled with Is. vii. 21 (which is most significantly here applied to Messianic times); and lastly, the words, he stood by them,' with Mic. ii. 13: the breaker is come up before them.' [6427] The same interpretation occurs in Bemid. R. 14 (ed. Warsh. p. 55 a), the references to Messianic days there being to Is. xiv. 2; xxx. 25; xli. 18; vi. 4; and iv. 6.
The last clause of Gen. xix. 32 is interperted (Ber. R. 51, ed. Warsh. p. 95 a), as referring, like the words of Eve about Seth, to the Messiah - the sin of the daughters of Lot being explained on the ground of their believing that all mankind had been destroyed in the judgment that overthrew Sodom.
The promise in Gen. xxii. 18 is also explained Messianically in Bemid. R. 2 (ed. W. P. 5 b), in connection with Num. ii. 32 where it is somewhat curiously shown in what sense Israel is to be like the sand of the sea.
Gen. xxxiii. 1. The Midrash conjoins this with Is. lxvi. 7, and notes that, before the first oppressor was born, the last Redeemer was already born.