Ex. iv. 22 is reffered to the Messiah in the Midr. on Ps. ii. 7.
On Exod. xii. 2, let this be the beginning of months,' it is remarked in Shem.R. 15 (ed. Warsh. p. 24 b) that God would make new ten things in the latter days, these being marked by the following passages: Is lx. 19; Ezek. xlvii. 9; xlvii. 12; Ezek. xvi. 55; Is liv. 11; Is. xi. 7; Hos. ii. 20; Is. lxv. 19; Is. xxxv. 8; Is. xxxv. 10. Similarly on Num. xii. 1 we have, in Shem. R. 51, a parallelism between Old Testament times and their institutions and those of the latter days, to which Is. xlix. 12 and lx. 8 are suppose to apply.
On Exod. xii. 42 the Jerus. Targum notes that there were 4 remarkable nights: those of creation, of the covenant with Abraham, of the first Passover, and of the redemption of the world; and that as Moses came out of the desert, so would the Messiah come out of Rome.
On Exod. xv. 1. It is noted in Mekhilta (ed. Weiss, p. 41 a) that this song would be taken up in Messianic days, only with far wide reach, as explained in Is. lx 5; lviii. 8; xxxv. 5, 6; Jer. xxxi. 13; and Ps.cxxvi. 2.
Ex. xvi. 25 is applied to the Messiah, it being said that, if Israel only kept one sabbath according to the commandment, the Messiah would immediately come (Jer. Taan. 64 a).
Ex. xvi. 33. This manna, it is noted in Mechil. ed. Weiss, p. 59 b, was to be preserved for the days of the Messiah. Is. xxx. 15 is similarly explained in Jer. Taan. i. 1.
Ex. xvii. 16 the Targum Pseudo-Jonathan refers to Messianic times.
Exod. xxi. 1. Shem. R. 30, ed Warsh. p. 44. b, 45 a, notes on the word judgments' a number of things connected with judgment, showing how Balaam could not have wished the advent of the future deliverance (Numb. xxiv. 17), since he was to perish in it; but that Israel should cleave to the great hope pressed in Gen. xlix. 18; Is. lvi. 1; lix. 16; and especially Zech. ix. 9, of which a different redering is proposed.
On Exod. xl. 9, 11 there is in the Targum Pesudo-Jon. distinct reference to the King Messiah, on whose account the anointing oil was to be used.
The promise (Lev. xxvi. 12) is also referred to the latter, or Messianic, days in Yalkut 62 (vol. i. p. 17 b).
Lev. xxvi. 13 is applied to Messianic times. See our remarks on Gen. ii. 4.
The promise of peace in the Aaronic benediction Num. vi. 26 is referred to the peace of the Kingdom of David, in accordance with Is. ix. 7 (Siphré on Num. par. 42, ed. Friedmann, p. 12 b).
Num. vii. 12. In connection with this it is marked that the six blessings which were lost by the Fall are to be restored by the son of Nahshon, i.e. the Messiah (Bem. R. 13, ed. W. p. 51 a).
In the Jerusalem Targum on Num. xi. 26 the prophecy of Eldad and Medad is supposed to have been with regard to the war of the later days against Jerusalem and to the defeat of Gog and Magog by the Messiah.
In Num. xxiii. 21 the term King' is expressly referred to the Messiah in Targum Pseudo-Jon. So also Num. xxiv . 7 in the Jer. Targum.
In Num. xxiv. 17 Balaam's prediction of the Star and Sceptre is referred to theMessiah in the Targum Onkelos and the Targum Pessudo-Jonathan, as well as in Jer. Taan. iv. 8; Deb. R. 1; Midr. on Lament. ii. 2. Similarly verses 20 and 24 of that prophecy are ascribed in the Targum Pseudo-Jon. to the Messiah.
Num. xxvii. 16. In connection with this verse it is noticed that His one Spirit is worth as much as all other spirits, according to Is. xi. 1 (Yalkut, vol. i. p. 247 a).