On the 2nd verse see our remarks on Gen. i. 2, while in Yalkut on Prov. iii. 19, 20 (vol. ii. p. 133 a) the verse is quoted in connection with Messianic times, when by wisdom, understanding, and knowledge the Temple will be built again. On that verse see also pirq. d. R. El. 3.
On Is. xi. 3 the Talmud (Sanh. 93 b, lines 21 &c. from the top) has a curious explanation. After quoting ch. xi. 2 as Messianic, it makes a play on the words, of quick understanding,' or scent,' as it might be rendered, and suggest that this word {hebrew} is intended to teach us that God has laden Him with commandments and sufferings like millstones ({hebrew}). Immediately afterwards, from the expression He shall not judge after the sight of His eyes, but reprove with equity for the meek of the earth,' it is inferred that the Messiah knew the thoughts of the heart, and it is added that, as Bar Kokhabh was unable to do this, he was killed.
Verse 4, he shall smite the earth with the rod of his mouth,' is Messianically applied in the Midrash on Ps. ii. 2, and in that on Ruth ii. 14 - also in Yalkut on Is. lx.
Verse 7 has been already noticed in connection with Ex. xii. 2.
On verse 10 see our remarks on Gen. xlix. 10 and Ps. xxi. 1.
Verse 11 is Messianically applied in Yalkut (vlo. i. p. 31 b and vol. ii. 38 a), as also in the Midrash on Ps. cvii. 2.
Verse 12 is Messianically applied in that curious passage in the Midrash on Lamentations i. 2, where it is indicated that, as the children of Israel sinned from {hebrew} to {hebrew}, so God would in the latter days comfort them from {hebrew} to {hebrew} (i.e. through the whole alphabet), Scripture passages being in each case quoted.
The Messianic application of Is. xii. 3 is sufficiently established by the ancient symbolic practice of pouring out the water on the Feast of Tabernacles.
In connection with Is. xi. 5 the Midrash on Ps. cxviii. 23 first speak of the wonderment of the Egyptians when they saw the change in Israel from servitude to glory of their Exdous, and then adds, that the words were intended by his Holy Ghost to apply to the wonders of the latter days (ed. Warsh. p. 85 b).
On Is. xiv. 2, see our comments on Gen. xviii. 4, 5.
Is. xiv. 29, xv. 2, xvi. 1, and xvi. 5 are Messianically applied in the Targum.
Is. xviii. 5 is similarly applied in the Talmud (Sanh. 98 a); and Is. xxiii. 15 in Sanh. 99 a.
Is. xxi. 11, 12 is in Jer. Taan. 64 a, and in Shem. R. 18, applied to the manifestation of Messiah.
Is. xxiii. 8 the Midr. on Eccl. i. 7 sees a curious reference to the return of this world's wealth to Israel in Messianic days.
Is. xxiii. 15 is Messianically applied in the Talmud (Sanh 99 a) where the expression a king' is explained as referring to the Messiah.
Is. xxiv. 23 is Messianically applied in the curious passage in Bemidbar R. quoted under Gen. xxii. 18; also in Bemidbar R. 13 (ed. Warsh. p. 51 a).
The remarkable promise in Is. xxv. 8 is applied to the times of the Messiah in the Talmud (Moed Q. 28 b), and in that most ancient commentary Siphra, (Yalkut i. p. 190 d applies the passage to the world to come). But the most remarkable interpretation is that which occurs in connection with Is. lx. 1 (Yalkut ii. 56 c, line 16 from the bottom), where the passage (Is. xxv. 8) is after an expostulation on the part of Satan with regard to the Messiah, applied to the casting into Gehenna of Satan and of the Gentiles. See also our remarks on Ex. xii. 2. In Debar. R. 2, Isaiah xxv. 8 is applied to the destruction of the Jetser ha-Ra and the abolishing of death in Messianic days; in Shem. R. 30 to the time of the Messiah.