Similarly on Cant. viii.1, the Targum has it: And at that shall the King Messiah be revealed to the congragation of Israel, and the children of Israel shall say to Him, Come and be a brother to us, and let us go up to Jerusalem, and there suck with thee the meaning of the Law, as an infant its mother's breast.'
On Cant. viii. 2 the Targum has it : I will take Thee, O King Messiah, and make thee go up into my Temple, there Thou shalt teach me to tremble before the Lord, and to walk in His ways. There we shall hold the feast of leviathan, and drink the old wine, which has been kept in its grapes from the day the world was created, and of the pomegranates and of the fruits which are prepared for the just in the Garden of Eden.'
On verse 4 the Targum says: The King Messiah shall say: I adjure you, My people, house of Israel, why should you rise against the Gentiles, to go out of captivity, and why should you rebel against the might of Gog and Magog? Wait a little, till those nations are consumed which go up to fight against Jerusalem, and then shall the Lord of the world remember you, and it shall be His good will to set you free.'
Chap. viii. 11 is applied Messianically in the Talmud (Shebhu. 35 b), and so is verse 12 in the Targum.
(It should, however, be remarked that there are many other Messianic references in the comments on the Song of Solomon.)
Is. i. 25, 26, is thus explained in the Talmud (Sanh. 98 a): The Son of David shall not 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.