Verse 2 has been referred to in our comments on Cant. v. 10. It is also quoted in reference to Messianic days in Pesiqta, ed. Buber, p. 149 a.
Verse 4 is explained as pointing to the days of the Messiah, which are supposed to be 365 years, according to the number of the solar days (Sanh. 99 a); while in other passages of the Midrashim, the destruction of Rome and the coming of the Messiah are conjoined with the day of vengeance. See also the Midr. on Eccl. xii. 10.
Is. lxiv. 4 (3 in the Hebrew). In Yalkut on Is. lx. (vol. ii. p. 56 d, line 6, &c., from the bottom) Messianic application is made of this passage in a legendary account of the seven tabernacles which God would make for the Messiah, out of each of which proceed four streams of wine, milk, honey, and pure balsam. Then God is represented as speaking of the sufferings which Messiah was to undergo, after which the verse in question is quoted.
Is. lxv. 17 is quouted in the Midrash on Lamentations, referred to in our remarks on Is. xi. 12.
Verse 19 is one of the passages referred to in Tanchuma on Deut. i. 1. See Isaiah xxv. 9.
To verse 25 we have the following curious illustrative reference in Ber. R. 20 (ed. Warsh. p. 38 b, line 6 from the bottom) in connection with the Fall: In the latter days everything shall be healed again (restored again) except the serpent (Is. lxv. 25) and the Gibeonites (Ezek. xlviii. 19). But a still more strange application of the verse occurs in the same Midrash (Par. 95, ed. Warsh. p. 170 a), where the opening clauses of it are quoted with this remark: Come and see all that the Holy One, blessed be His Name, has smitten in this world, He will heal in the latter days. Upon which a curious disquisition follows, to prove that every man would appear after death exactly as he had been in life, whether blind, dumb, or halting, nay, even in the same dress, as in the case of Samuel when Saul saw him - but that afterwards God would heal the diseased.
Is. lxvi. 7 is applied to Messianic times in Vayyikra R. 14 (last line), and so are some of the following verses in the Midrashim, notably on Gen. xxxiii. 1.
Is. lxviii. 22 is applied to Messianic times in Ber. R. 12. See our remarks on Gen. ii. 4.
Jer. iii. 17 is applied to Messianic days in Yalkut on Joshua iii. 9 &c. (vol. ii. p. 3 c, line 17 from the top), and so is verse 18 in the commentation on the words in Cant. i. 16 our bed is green,' the expression being understood of the ten tribes, who had been led captive beyond the river Sabbayon; but when Judah's deliverance came, Judah and Benjamin would go to them and bring them back, that they might be worthly of the days of the Messiah (vol. ii. p., 176 d, line 9 &c. from the bottom).
Jer. v. 19 is mentioned in the Introd. to Echa R. as one of three passages by which to infer from the apostasy of Israel the near advent of Messiah.
The expression speckled bird' in Jer. xii. 9 is applied to the Messiah in Pirqé de R. Eliez. c. 28.
The last word in Jer. xvi. 13 is made the basis of the name Chaninah, given to the Messiah in the Talmud (Sanh. 98 b), and in the Midr. on Lam. i. 16.
On verse 14 Mechilta has it, that in the latter days the Exodus would no more be mentioned on account of the greater wonders then experienced.
On Jer. xxiii. 5, 6, the Targum has it: And I will raise up for David the Messiah the Just.' This is one of the passages from which according to Rabbinic views, one of the Names of the Messiah is derived, viz: Jehovah our Righteousness. So in the Talmud (Babba Bathra 75 b), in the Midrash on Ps. xxi. 1, Prov. xix. 21, and in that on Lamentations i. 16.