Similarly, this passage is quoted in Yalkut on Ps. cxxi. 1. See also our remarks on Cant. ii. 13.
Verse 8 is one of the passages referred to in the Midrash on Lamentations quoted above, and frequently in other places as Messianic.
Verse 12 is Messianically applied in Shemoth R. 15 and 19.
Verse 13 is applied in the Targum expressly to the Messiah. On the words He shall be exalted and extolled' we read in Yalkut ii. (Par. 338, p. 53 c, lines 7 &c. from the bottom): He shall be higher than Abraham, to whom applies Gen. xiv. 22; higher than Moses, of whom Num. xi. 12 is predicated; higher than the ministering angels, of whom Ezek. i. 18 is said. But to Him there applies this in Zech. iv. 7: Who art thou, O great mountain?' And He was wounded for our transgressions, and bruised for our iniquities, and the chastisement of our peace was upon Him, and with His stripes we are healed.' R. Huma says, in the name of R. Acha: All sufferings are divided into three parts; one part goes to David and the Patriarchs, another to the generation of the rebellion (rebellious Israel), and the third to the King Messiah, as it is written (Ps. ii. 7), Yet have I set My King upon My holy hill of Zion.' Then follows a curious quotation from the Midrash on Samuel, in which the Messiah indicates that His dwelling is on Mount Zion, and that guilt is connected with the destruction of its walls.
In regard to Is. liii. we remember, that the Messianic name of Leprous' (Sanh. 98 b) is expressly based upon it. Is. liii. 10 is applied in the Targum on the passage to the Kingdom of the Messiah.
Verse 5 is Messianically interpreted in the Midrash on Samuel (ed. Lemberg, p. 45 a, last line), where it is said that all sufferings are divided into three parts, one of which the Messiah bore - a remark which is brought into connection with Ruth ii. 14. (See our comments on that passage.)
Is. liv. 2 is expected to be fulfulled in Messianic times (Vayyikra R. 10).
Is. liv. 5. In Shemoth R. 15 this is expressly applied to Messianic days.
Is. liv. 11 is repeatedly applied to the Messianic glory, as, for example, in Shemoth R. 15. (See our comments on Ex. xii. 2.)
So is verse 13, as in Yalkut (vol. i. 78 c); in the Midrash on Ps. xxi. 1; and in other passages.
Is. lv. 12 is referred to Messianic times, as in the Midrash on Ps. xiii.
Is. lvi. 1. See our comments on Exod. xxi. 1.
Verse 7 is one of the passages in the Midrash on Lamentations which we have quoted under Is. xi. 12.
On Is. lvii. 14 Bemidhar R. 15 (ed. Warsh. p. 64 a) expresses a curious idea about the stumbling-block, as mystically the evil inclination, and adds that the promise applies to God's removal of it in the world to come, or else it may be in Messianic days.
Verse 16 receives in the Talmud (Yeb. 62 a and 63 b) and in the Midr. on Exxl. i. 6 the following curious comment: The Son of David shall not come till all the souls are completed which are in the Guph' - (i.e. the pre-existence of souls is taught, and that they are kept in heaven till one after another appears in human form, and that the Messiah is kept back till all these shall have appeared), proof of this being derived from Is. lvii. 16.
Similarly chap. lix. 15 is applied to Messianic times in Sanh. 97 a, and Midr. on Cant. ii. 13; and verse 19 in Sanh. 98 a.
Verse 17 is applied to Messianic times in Pesiqta, ed. Buber, p. 149 a.
Verse 20 is one of the passages mentioned in the Midrash on Lamentations quoted above. (See Is. xi. 12.)