Jer. xxxi. 31, 33, and 34 are applied to Messianic times in Yalkut (vol. i. p. 196 c; 78 c; and in vol. ii. p. 54 b, and p. 66 d).
Jer. xxxiii. 13. The close of the verse is thus paraphrased in the Targum: The people shall yet learn by the hands of the Messiah,' while in Yalkut (vol. i. p.105 d) mention is made of a tenfold gathering of Israel, the last - in connection with this verse - in the latter days.
On Lam. i. 16 there is in the Midrash R. (ed. Warsh. p. 64 b) the curious story about the birth of the Messiah in the royal palace of Bethlehem, which also occurs in the Jer. Talmud.
Lam. ii. 22, first clause. The Targum here remarks: Thou wilt proclaim liberty to Thy people, the house of Israel, by the hand of the Messiah.
Lam. iv. 22, first clause. The Targum here remarks: And after these things thy iniquity shall cease, and thou shalt be set free by the hands of the Messiah and by the hands of Elijah the Priest
Ezek xi. 19 is applied to the great spiritual change that was to take place in Messianic days, when the evil desire would be taken out of the heart (Deb. R. 6, at the end; and also in other Midrashic passages).
Ezek. xvi. 55 is referred to among the ten things which God would renew in Messianic days - the rebuilding of ruined cities, inclusive of Sodom and Gomorrah, being the fourth (Shem. R. 15, ed. Warsh. p. 24 b).
Ezek xvii. 22 and 23 is distinctly and very beautifully referred to the Messiah in the Targum.
Ezek. xxv. 14 is applied to the destruction of all the nations by Israel in the days of the Messiah in Bemidbar R. on Num. ii. 32 (Par. 2, ed. Warsh. p. 5 b).
Ezek. xxix. 21 is among the passages applied to the time when the Messiah should come, in Sanh. 98 a.
So is Ezek. xxxii. 14.
Ezek xxxvi. 25 is applied to Messianic times alike in the Targum and in Yalkut (vol. i. p. 235 a), as our in the Talmud (Kidd. 72 b).
On verse 27 see our remarks on chap. xi. 19.
Ezek. xxxix. 2 is Messianically applied in Bemidbar R. 13, Warsh. p. 48 b.
Ezek. xlvii. 9 and 12 are quoted as the second and the third things which God would renew in the latter days (Shem. R. 15) - the second being, that living waters should go forth out of Jerusalem, and the third, that trees should bear fruit every month, and the sick be healed by them.
On Ezek. xlviii. 19 the Talmud (Baba B. 122 a) has the following curious comment, that the land of Israel would be divided into thirteenth tribes, the thirteenth belonging to the Prince, and this verse is quoted as proof.
Dan. ii. 22 is Messianically applied in Ber. R. 1, and in the Midr. on Lament. i. 16, where it gives rise to another name of the Messiah: the Lightgiver.
Verse 35 is similarly applied in the Pirqé de R. Eliez. c. 11, and verse 44 in c. 30.
Dan. vii. 9. This passage was interpreted by R. Akiba as implying that one throne was set for God, and the other for the Messiah (Chag. 14 a).
Dan. vii. 13 is curiously explained in the Talmud (Sanh. 98 a), where it is said that, if Israel behaved worthily, the Messiah would come in the clouds of heaven; if otherwise, humble, and riding upon an ass.
Dan. vii. 27 is applied to Messianic times in Bem. R. 11.
Dan. viii. 13, 14. By a very curious combination these verses are brought into connection with Gen. iii. 22 (man has become like one of us'), and it is argued, that in Messianic days man's primeval innocence and glory would be restored to him, and he become like one of the heavenly beings, Ber. R. 21 (ed. Warsh. p. 41 a).