Appendix IX (part 2 of 2)

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.)

Is. lix. 19, 20, is applied to Messianic times in Sanh. 98 a. In Pesiqta 166 b it is similarly applied, the peculiar form (plene) in which the word Goel (Redeemer) is written being taken to indicate the Messiah as the Redeemer in the full sense.

Is. lx. 1. This is applied in the Targum to Messianic times. Similarly, it is explained in Ber. R. i. with reference to Dan. ii. 2; in Ber. R. 2; and also in Bemidbar R. 15 and 21. In Yalkut we have some very interesting remarks on the subject. Thus (vol. i. Par. 363, p. 99 c), commenting on Exod xxv. 3 &c., in a very curious description of how God would in the world to come return to Israel the various things which they had offered for the Tabernacle, the oil is brought into connection with the Messiah, with reference to Ps. cxxxii. 17 and Is. lx. 1. Again, on p. 215 c (at the commencement of the Parashah Behaalothekha) we have, first, a very curious comparison between the work of the Tabernacle and that of the six days of Creation, after which the question is put: Why Moses made seven lights, and Solomon seventy? To this the reply is given, that Moses rooted up seven nations before Israel, while Solomon reigned over all the seventy nations which, according to Jewish ideas, constitute the world. Upon this it is added, that God had promised, that as Israel had lighted for His glory the lights in theSanctuary, so would He in the latter days fill Jerusalem with His glory, according to the promise in Is. lx. 1, and also set up in the midst of it lights, according to Zeph. i. 12. Still more clearly is the Messianic interpretation of Is. lx. brought out in the comments in Yalkut on that chapter. One part of it is so curious that it may here find a place. After explaining that this light for which Israel is looking is the light of the Messiah, and that Gen. i. 4 really referred to it, it is added that this is intended to teach us that God looked forward to the age of the Messiah and His works before the Creation of the world, and that He hid that light for the Messiah and His generation under His throne of glory. On Satan's questioning Him for whom that light was destined, the answer is: For Him Who in the latter days will conquer thee, and cover thy face with shame. On which Satan requests to see Him, and when he is shown Him, falls on his face and says: I confess that this is the Messiah Who will in the latter days be able to cast me, and all the Gentiles, into Gehenna, according to Is. xxv. 8. In that hour all the nations will tremble, and say befire God: Who is this into Whose hand we fall, what is His Name, and what is His purpose? On which God replies: This is Ephraim, the Messiah [the second Messiah, the son of Joseph]; My Righteousness is His Name.' And so the commentation goes on to touch on Ps. lxxxix. 23, 24, and 26, in a manner most deeply interesting, but which it would be impossible here fully to give (Yalkut, vol. ii. Par. 359, p. 56 c). In col. d there are farther remarkable discussions about the Messiah, in connection with the wars in the days when Messiah should be revealed, and about Israel's final safety. But the most remarkable passage of all, reminding us almost of the history of the Temptation, is that which reads as follows (line 22 &c. from the top): It is a tradition from our Rabbis that, in the hour when King Messiah comes, He stands on the roof of the Temple, and proclaims to them, that the hour of their deliverance has come, and that if they believed they would rejoice in the light that had risen upon them, as it is written (Is. lx. 1), Arise, shine, for thy light is come.' This light would be for them alone, as it is written (ver. 2), For darkness shall cover the earth.' In that hour also would God take the light of the Messiah and of Israel, and all should walk in the light of Messiah and of Israel, as it is written (ver. 3), The Gentiles shall come to thy light, and kings to the brightness of thy rising.' And the kings of the nations should lick the dust from under the feet of the Messiah, and should all fall on their faces before Him and before Israel, and say: Let us be servants to Thee and to Israel. And so the passage goes on to describe the glory of the latter days. Indeed, the whole of this chapter may be said to be full of Messianic interpretations.

After this it will scarecely be necessary to say that verses 2, 3, and 4 are similarly applied in the Midrashim. But it is interesting to notice that verse 2 is specifically applied to Messianic times in the Talmud (Sanh. 99 a), in answer to the question when the Messiah should come.

On verse 4 the Midrash on Cant. i. 4, on the words we will be glad and rejoice in thee,' has the following beautiful illustration. A Queen is introduced whose husband and sons and sons-in-law go to a distant country. Tidings are brought to her: Thy sons are come back. On which she says: Cause for gladness have I, my daughters-in-law will rejoice. Next, tidings are brought her that her sons-in-law are coming, and she is glad that her daughters will rejoice. Lastly, tidings are brought: The king, thy husband, comes. On which she replies: This is indeed perfect joy, joy unpon joy. So in the latter days would the prophets come, and say to Jerusalem: Thy sons shall come from far' (verse 4), and she will say: What gladness is this to me! - and thy daughters shall be nursed at thy side,' and again she will say: What gladness is this to me! But when they shall say to her (Zech. ix. 9): Behold, thy king cometh unto thee; he is just, and having salvation,' then shall Zion say: This indeed is perfect joy, as it is written (Zech. ix. 9), Rejoice greatly, O daughter of Zion,' and again (Zech. ii. 10), Sing and rejoice, O daughter of Zion.' In that hour she will say (Is. lxi. 10): I will greatly rejoice in the Lord, my soul shall be joyful in my God.'

Verse 7 is Messianically applied in the Talmud (Abod. Sar. 24 a).

Verse 8 is Messianically applied in the Midrash on Ps. xlvii. 13.

In connection with verse 19 we read in Yalkut (vol. i. p. 103 b) that God said to Israel: In this world you are engaged (or busied) with the light for the Sanctuary, but in the world to come, for the merit of this light, I send you the King Messiah, Who is likened to a light, according to Ps. cxxxii. 17 and Is. lx. 19, the Lord shall be unto thee an everlasting light.'

Verse 21 is thus alluded to in the Talmud (Sanh. 98 a): Rabbi Jochanan said, The Son of David shall not come, until all be either just or all be unjust:' the former according to Is. lx. 21, the latter according to Is. lix. 16.

Verse 22 is also Messianically applied in the Talmudic passage above cited.

Is. lxi. 1 has already been mentioned in our remarks on Is. xxxii. 14, 15.

On verse 5 there is a curious story related (Yalkut, vol. i. Par. 212, p. 64 a, lines 23-17 from the bottom) in which, in answer to a question, what was to become of the nations in the days of the Messiah, the reply is given that every nation and kingdom that had persecuted and mocked Israel would see, and be confounded, and have no share in life; but that every nation and kingdom which had not so dealt with Israel would come and be husbandmen and vinedressers to Israel in the days of the Messiah. A similar statement to this is found in the Midrash on Eccl. ii. 7.

Verse 9 is also applied to Messianic times.

Verse 10 is one of the passages referred to in Tanchuma on Deut. i. 1 quoted under Is. xxv. 9. In Pesiqta, ed. Buber, p. 149 a, the verse is explained as applying to the glory of Messiah's appearance.

Is. lxii. 10 has already been referred to in our remarks on Is. lvii. 14.

Is. lxiii. is applied to the Messiah, Who comes to the land after having seen the destruction of the Gentiles, in Pirqé de R. Eliez. c. 30.

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.

On verse 7 see our remarks on Jer. xvi 14. In the Talmud (Ber. 12 b) this verse is distinctly applied to Messianic days. Jer. xxx. 9 is Messianically applied in the Targum on the passage.

Jer. xxx. 21 is applied to the Messiah in the Targum, and also in the Midrash on Ps. xxi. 7.

On Jer. xxxi. 8, 3rd clause, Yalkut has a Messianic interpretation, although extremely far-fetched. In general, the following verses are Messianically interpreted in the Midrashim.

Verse 20 is Messianically applied in Yalkut (ii. p. 66 c, end), where it is supposed to refer to the Messiah when imprisoned, when all the nations mock and shake their heads at Him. A more remarkable interpretation still occurs in the passage on Is. lx. 1, to which we have already referred. Some farther extracts from it may be interesting. Thus, when the enemies of the Messiah flee before Him. God is supposed to make an agreement with the Messiah to this effect: The sins of those who are hidden with Thee will cause Thee to be put under an iron yoke, and they will do with Thee as with this calf, whose eyes are covered, and they will choke Thy spirit under the yoke, and on account of their sins Thy tongue shall cleave to Thy mouth. On which the Messiah inquires whether these troubles are to last for many years, and the Holy replies that He has decreed a week, but that if His soul were in sorrow, He would immediately dispel these sorrows. On this the Messiah says: Lord of the world, with gladness and joy of heart I take it upon Me, on condition that not one of Israel should perish, and that not only those alone should be saved who are in My days, but also those who are hid in the dust; and that not only the dead should be saved who are in My days, but also those who have died from the days of the first Adam till now; and not those, but also those who have been prematurely born. And only these, but also those who have come into Thy knowledge to create them, but have not yet been created. Thus I agree, and thus I take all upon Me. In the hebdomad when the Son of David comes, they shall bring beams of iron, and shall make them a yoke to His neck, until His stature is bent down. But He cries and weeps, and lifts up His voice on high, and says before Him: Lord of the world, what is My strength, My spirit, and My soul, and My members? Am I not flesh and blood? In that honor David (the Son of David) weeps, and says: My strength is dried up like a potsherd.' In that hour the Holy One, blessed be His Name, says: Ephraim the Messiah, My righteous one, Thou hast already taken this upon Thee before the six days of the world, now Thy anguish shall be like My anguish; for from the time that Nebuchadnezzar, the wicked one, has come up and destroyed My house, and burned My Sancturary, and I have sent into captivity My children among the children of the Gentiles, by My life, and by the life of Thy head, I have not sat down on My throne. And if Thou wilt not believe Me, see the dew which is on My head, as it is said (Cant. v. 2) My head is filled with dew.' In that hour the Messiah answers Him: Lord of the world, now I am quieted, for it is enough for the servant that he is as his Master (his reminding us of our Lord's saying, St. Matt. x. 25 ). R. Isaac then remarks that in the year when the King Messiah shall be revealed, all nations shall rise up against each other (we have already quoted this passage in another place, as also that about the Messiah standing upon the roof of the Temple). Then follows this as a tradition of the Rabbis: In the latter days the Fathers shall stand up in the month of Nisan, and say to Him: Ephraim, the Messiah, our Righteousness, though we are Thy Fathers, yet Thou art better than we, because Thou hast borne all the sins of our sons, and hard and evil measure has passed upon Thee, such as has not been passed either upon those before or upon those after. And Thou hast been for laughter and derision to the nations for the sake of Israel, and Thou hast dwelt in darkness and in mist, and Thine eyes have not seen light, and Thy light clung to Thee alone, and Thy body was dried up like wood, and Thine eyes were darkened through fasting, and Thy strength was dried up like a postsherd. And all this on account of the sins of our children. Is it Thy pleasure that our sons should enjoy the good thing which Godhad displayed to Israel? Or perhaps on account of the anguish which Thou hast suffered for them, because they have bound Thee in the prison-house, wilt Thou not give unto them thereof? He says to them: Fathers of the world, whatever I have done I have done for your sakes, and for the sake of your children, that they may enjoy that goodness which the Holy One, blessed be He, has displayed to Israel. Then say to Him the Fathers of the world: Ephraim, Messiah, our Righteousness, be Thou reconciled to us, because Thou hast reconciled They Maker and us. R. Simeon, the son of Pasi, In that hour the Holy One, blessed be His Name, exalts the Messiah to the heaven of heavens, and spreads over Him the splendour of His glory, because of the nations of the world, and becauseof the wicked Persians. Then the Fathers of the world say to Him: Ephraim, Messiah, our Righteousness, be Thou their judge, and do to them what Thy soul desireth. For unless mercies had been multipled on Thee, they would long ago have exterminated Thee suddenly from the world, as it is written (Jer. xxxi. 20) Is Ephraim my dear son?' And why is the expression: I will surely have mercy' [in the Hebrew reduplicated: having mercy I will have mercy'], but that the first expression mercy' refers to the hour when He was bound in prison, when day by day they gnashed with their teeth, and winked with their eyes, and nodded with their heads, and wide-opened their mouths, as it is written in Ps. xxii. 7 [8 in Hebrew]; while the second expression I will have mercy' refers to the hour when He came out of the prison-house, when not only one kingdom, not two, came against Him, but 140 kingdoms came round about Him, and the Holy One, blessed be His Name, says to Him: Ephraim, Messiah, My righteous one, be not afraid, for all these shall perish by the breath of Thy mouth, as it is written (Is. xi. 4). Long as this quotation may be, its interest seems sufficient to warrant its insertion.

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).

Dan. ix. 24. In Naz. 32 b it is noted as that referred to the time when the second Temple was to be destroyed. So also in Yalkut, vol. ii. p. 79 d, lines 16&c. from the bottom.

Dan. xii. 3 is applied to Messianic times in a beautiful passage in Shem. R. 15 (at the end).

Dan. xii. 11, 12. These two verses receive a peculiar Messianic interpretation, and that by the authority of the Rabbis. For it is argued that, as Moses, the first Redeemer, appeared, and was withdrawn for a time, and then reappeared, so would the second Redeemer; and the interval between His disappearance and reappearance is calculated at 45 days, arrived at by deducting the 1,290 days of the cessation of the sacrifice (Dan. xii. 11) from the 1,335 days of Dan. xii. 12 (Midr. on Ruth ii. 14, ed. Warsh. p. 43 b).

Hos. ii. 2 is explained in the Midr. on Ps. xlv. 1 as implying that Israel's redemption would be when they were at the lowest.

Hos. ii. 13 is one of the three passages referred to on Jer. v. 19.

Hos. ii. 18 is quoted in Shem. R. 15 (on Ex. xii. 2) as the seventh of the ten things which God would make new in Messianic days.

Hos. iii. 5 is applied to the Messiah in the Targum, and from it the Jer. Talm.(Ber. 5 a) derives the name David as one of those given to the Messiah.

Hos. vi. 2 is Messianically applied in the Targum.

Hos. xiii. 14 is applied to the deliverance by the Messiah of those of Israel who are in Gehinnom, whom He sets free; - the term Zion being understood of Paradise. See Yalk. on Is. Par. 269, comp. Maas. de R. Joshua in Jellinek's Beth ha-Midr. ii. p. 50.

Hos. xiv. 7 is Messianically applied in the Targum.

Joel ii. 28 is explained in the Midrashim as referring to the latter days, when all Israel will be prophets (Bemidbar R. 15; Yalkut i. p. 220 c, and other places).

Joel iii. 18 is similarly applied in the Midrashim, as in that on Ps. xiii. and in others. The last clause of this verse is explained in the Midr. on Eccl. i. 9 to imply that the Messiah would cause a fountain miraculously to spring up, as Moses did in the wilderness.

Amos iv. 7 is in Midr. on Cant. ii. 13 applied to the first of the seven years before Messiah come.

Amos v. 18 is one of the passages adduced in the Talmud (Sanh. 98 b) to explain why certain Rabbis did not wish to see the day of the Messiah.

Amos viii. 11 is applied to Messianic times in Ber. R. 25.

Amos ix. 11 is a notable Messianic passage. Thus, in the Talmud (Sanh. 96 b) where the Messiah is called the Son of the Fallen,' the name is explained by a reference to this passage. Again, in Ber. R. 88, last three lines (ed. Warsh. p. 157 a) after enumerating the unexpected deliverances which Israel had formerly experienced, it is added: Who could have expected that the fallen tabernacle of David should be raised up by God, as it is written (Amos ix. 11) and who should have expected that the whole world should become one bundle (be gathered into one Church)? Yet it is written Zeph. iii. 9. Comp. also the long discussion in Yalkut on this passage (vol. ii. p. 80 a and b).

Obadiah verses 18 and 21 are applied to the Kingdom and time of the Messiah in Deb. R. 1.

Micah ii. 13. See our remarks on Gen. xviii. 4, 5. The passage is also Messianically quoted in the Midrash on Prov. vi. (ed. Lemberg, p. 5 a, first two lines).

The promise in Micah iv. 3 is applied to the times of the Messiah in the Talmud (Shabb. 63 a).

So is the prediction in verse 5 in Shemoth R. 15; while verse 8 is thus commented upon in the Targum: And thou Messiah of Israel, Who shalt be hidden on account of the sins of Zion, to thee shall the Kingdom come.'

The well-know passage, Micah v. 2, is admittedly Messianic. So in the Targum, in the Pirqé de R. Eliez. c. 3, and by later Rabbis.

Verse 3 is applied in the Talmud to the fact that the Messiah was not to come till the hostile kingdom had spread for nine months over the whole world (Yoma 10 a), or else, over the whole land of Israel (Sanh. 98 b).

Similarly Micah vii. 6 is applied to Messianic times in Sanh. 97 a, and in Sotah 49 b; also in the Midr. on Cant. ii. 13. And so is verse 15 in Yalkut (vol. ii. p. 112 b.)

In Micah vii. 8, the expression, Jehovah shall be light to me, is referred to the days of the Messiah in Deb. R. 11, ed. Warsh. vol. v. p. 22 a.

Nahum ii. 1. See our remarks on Is. lii. 7.

Habakkuk ii. 3. This is applied to Messianic times in a remarkable passage in Sanh. 97 b, which will be quoted in full at the close of this Appendix; also in Yalkut, vol. ii. p. 83 b.

Habakkuk iii. 18 is applied to Messianic times in the Targum.

Zephaniah iii. 8. The words rendered in our A.V. the day that I rise up to the prey' are translated for testimony' and applied to God's bearing testimony for the Messiah (Yalkut, vol. ii. p. 84 c, line 6 from the top).

Verse 9 is applied to the voluntary conversion of the Gentiles in the days of the Messiah in the Talmud (Abhod. Zarah, 24 a); and in Ber. R. 88; and verse 11 in Sanh. 98 a.

Haggai ii. 6 is expressly applied to the coming redemption in Deb. R. 1 (ed. Warsh. p. 4 b, line 15 from the top).

Zech. i. 20. The four carpenters there spoken of are variously interpreted in the Talmud (Sukk. 52 b), and in the Midrash (Bemidbar R. 14). But both agree that one of them refers to the Messiah.

Zech. ii. 10 is one of the Messianic passages to which we have referred in our remarks on Is. lx. 4. It has also a Messianic cast in the Targum.

Zech. iii. 8. The designation Branch' is expressly applied to King Messiah in the Targum. Indeed, this is one of the Messiah's peculiar names.

Verse 10 is quoted in the Midrash on Ps. lxxii. (ed. Warsh. p. 56 a, at the top) in a description of the future time of universal peace.

Zech. iv. 7 is generally applied to the Messiah, expressly in the Targum, and also in several of the Midrashim. Thus, as regards both clauses of it, in Tanchuma (Par. Toledoth 14, ed. Warsh. p. 37 b and 38 a).

Verse 10 is Messianically explained in Tanchuma (u. s.).

Zech. vi. 12 is universally admitted to be Messianic. So in the Targum, the Jerusalem Talmud (Ber. 5 a), in the Pirqé de R. Eliez. c. 48, and in the Midrashim.

Zech. vii. 13 is one of the three passages supposed to mark the near advent of Messiah. See our remarks on Jer. v. 19.

Zech. viii. 12 is applied to Messianic times in Ber. R. 12. See our remarks on Gen. ii. 4.

Zech. viii. 23 is one of the predictions expected to be fulfilled in Messianic days, it being however noted that it refers to instruction in the Law in that remarkable passage on Is. lx. 1 in Yalkut ii. p. 56 d, to which we have already referred.

In Zech. ix. 1 the name Chadrakh' is mystically separated into Chad,' sharp, and rakh,' gentle, the Messiah being the one to the Gentiles and the other to the Jews (Siphré on Deut. p. 65 a, Yalkut i. p. 258 b).

Verse 9. The Messianic application of this verse in all its parts has already repeatedly been indicated. We may here add that there are many traditions about this ass on which the Messiah is to ride; and so firm was the belief in it, that, according to the Talmud, if anyone saw an ass in his dreams, he will see salvation' (Ber. 56 b). The verse is also Messianically quoted in Sanh. 98 a, in Pirqé de R. Eliez. c. 31, and in several of the Midrashim.

On verse 10 see our remarks on Deut. xx. 10.

Zech. x. 4 is Messianically applied in the Targum.

Zech. xi. 12 is Messianically explained in Ber. R. 98, but with this remark, that the 30 pieces of silver apply to 30 percepts, which the Messiah is to give to Israel.

Zech. xii. 10 is applied to the Messiah the Son of Joseph in the Talmud (Sukk. 52 a), and so is verse 12, there being, however, a difference of opinion whetherthe mouring is caused by the death of the Messiah the Son of Joseph, or else on account of the evil concupiscence (Yetser haRa).

Zech. xiv. 2 will be readily understood to have been applied to the wars of Messianic times, and this in many passages of the Midrashim, as, indeed, are verses 3, 4, 5, and 6.

Verse 7. The following interesting remark occurs in Yalkut on Ps. cxxxix. 16, 17 (vol. ii. p. 129 d) on the words none of them.' This world is to last 6,000 years; 2,000 years it was waste and desolate, 2,000 years mark the period under the Law, 2,000 years that under the Messiah. And because our sins are increased, they are prolonged. As they are prolonged, and as we make one year in seven a Sabbatic year, so will God in the latter days make one day a Sabbatic year, which day is 1,000 years - to which applies the verse in Zechariah just quoted. See also Pirqé de R. Eliez. c. 28.

Verse 8 is Messianically applied in Ber. R. 48. See our remarks on Gen. xviii 4, 5.

Verse 9 is, of course, applied to Messianic times, as in Yalkut i. p. 76 c, 266 a, and vol. ii. p. 33 c, Midr. on Cant. ii. 13, and in other passages.

Malachi iii. 1 is applied to Elijah as forerunner of the Messiah in Pirqé de R.Eliez. c. 29.

Verse 4. In Bemidbar R. 17, a little before the close (ed. Warsh. p. 69 a), this verse seems to be applied to acceptable sacrifices in Messianic days.

On verse 16 Vayyikra R. 34 (ed. Warsh. p. 51 b, line 4 from the bottom) has the following curious remark: If any one in former times did the Commandment, the prophets wrote it down. But now when a man observes the Commandment, who writes it down? Elijah and the King Messiah and the Holy One, blessed be His Name, seal it at their hands, and a memorial book is written, as it is written Mal. iii. 16.

The promise in verse 17 is extended to Messianic days in Shemoth R. 18.

On Mal. iv. 1 (in Hebrew iii. 19) the following curious comment occurs in Bereshith R. 6 (p. 14 b, lines 15 &c. from the bottom): The globe of the sun is encased, as it is said, He maketh a tabernacle for the sun (Ps. xix.). And a pool of water is before it. When the sun comes out, God cools its heat in the water lest it should burn up the world. But in the latter days the Holy One takes it out of its sheath, and with it burns up the wicked, as it is written Mal. iv. 1.'

Verse 2 (iii. 20 in Hebrew) is in Shemoth R. 31 quoted in connection with Ex. xxii. 26, and explained till the Messiah comes.'

Verse 5 is, of course, applied to the forerunner of the Messiah. So in many places, as in the Pirqé de R. Eliez. c. 40; Debarm R. 3; in the Midrash on Cant. i. 1; in the Talmud, and in Yalkut repeatedly.⁶⁴³⁴

To the above passages we add some from the Apocryphal Books, partly as indicating the views concerning the Messiah which the Jews had derived from the Old Testament, and partly because of their agreement with Jewish traditionalism as already expounded by us. These passages must therefore be judged in connection with the Rabbinical ideas of the Messiah and of Messianic days. It is in this sense that we read, for example, the address to Jerusalem, Tobit xiii. 9 to the end. Comp. here, for example, our quotations on Amos ix. 11.

Similarly Tobit xiv. 5-7 may be compared with our quotations on Ps. xc, Is. lx. 3, and especially on Zech. viii. 23, also on Gen. xlix. 11.

Wisdom of Solomon iii. 7, 8 may be compared with our remarks on Is. lxi. 1.

Ecclus. xliv. 21 &c. and xlvii. 11 may be compared with our quotations on Ps. lxxxix. 22-25; Ps. cxxxii. 18; Ezek. xxix. 21.

Ecclus. xlviii. 10, 11. See the comments on Is. lii. 7, also our references on Mal. iii. 1; Mal. iv. 5; Deut. xxv. 19 and xxx. 4; Lam. ii. 22. In Sotah ix. 15 Elijah is represented as raising the dead.

Baruch ii. 34, 35; iv. 29 &c.; and ch. v. are so thoroughly in accordance with Rabbinic, and, indeed, with Scriptual views, that it is almost impossible to enumerate special references.

The same may be said of 1 Macc. ii. 57; while such passages as iv. 46 and xiv. 41 point forward to the ministry of Elijah as resolving doubts, as this is frequently described in the Talmud (Shekalim ii. 5; Men. 45 a, Pes. 13 a; and in other places).

Lastly, 2 Macc. ii. 18 is fully enlarged on in the Rabbinic descriptions of the gathering of Israel.

Perhaps it may be as well here to add the Messianic discussion in the Talmud, to which such frequent reference has been made (Sanhedrin, beginning at the two last lines of p. 96 b, and ending at p. 99 a). The first question is that asked by one Rabbi of the other, whether he knew when the Son of the Fallen would come? Upon which follows an explanation of that designation, based on Amos ix. 11, after which it is added that it would be a generation in which the disciples of the sages would be diminished, and the rest of men consume their eyes for sorrow, and terrible sorrows so follow each other, that one had not ceased before the other began. Then a description is given of what was to happen during the hebdomad when the Son of David would come. In the first year it would be according to Amos iv. 7; in the second year there would be darts of famine; in the third year great famine and terrible mortality, in consequence of which the Law would be forgotten by those who studied it. In the fourth year there would be abundance, and yet no abundance; in the fifth year great abundance and great joy, and return to the study of the Law; in the sixth year voices (announcements); in the seventh wars, and at the end of the seventh the Son of David would come. Then follows some discussion about the order of the sixth and seventh year, when Ps. lxxxix. 51 is referred to. Next we have a description of the general state during those days. Sacred places (Academies) would be used for the vilest purposes, Galilee be desolated, Gablan laid waste, and the men of Gebul wander from city to city, and not find mercy. And the wisdom of the scribes would be corrupted, and they who fear sin be abhorred, and the face of that generation would be like that of a dog, and truth should fail, according to Is. lix. 15. (Here a side issue is raised.) The Talmud then continues in much the same terms to describe the Messianic age as one, in which children would rebel against their parents, and as one of general lawlessness, when Sadduceeism should universally prevail, apostasy increase, study of the Law decrease; and, generally, universal poverty and despair of redemption prevail, the growing disregard of the Law being pointed out as specially characterising the last days. R. Kattina said: The world is to last 6,000 years, and during one millennium it is to lie desolate, according to Is. ii. 17. R. Abayi held that this state would last 2,000 years, according to Hosea vi. 2. The opinion of R. Kattian was however, regarded as supported by this, that in each period of seven there is a Sabbatic year, the day here = 1,000 years of desolateness and rest - the appeal being to Is. ii. 17; Ps. xcii. 1, and xc. 4. According to another tradition the world was to last 6,000 years: 2,000 in a state of chaos, 2,000 under the Law, and 2,000 being the Messianic age. But on account of Israel's sins those years were to be deducted which had already passed. On the authority of Elijah it was stated that the world would not last less than eighty-five jubilees, and that in the last jubilee the Son of David would come. When Elijah was asked whether at the beginning or at the end of it, he replied that he did not know. Being further asked whether the whole of that period would first elapse or not, he similarly replied, his meaning being supposed to be that until that term people were not to hope for the Advent of Messiah, but after that term they were to look for it. A story is related of a man being met who had in his hands a writing in square Hebrew characters, and in Hebrew, which he professed to have got from the Persian archives, and in which it was written that after 4,290 years from the Creation the world would come to an end. And then would be the wars of the great sea-monsters, and those of Gog and Magog, and the rest of the time would be the time of the Messiah, and that the Holy One, blessed be His Name, would only renew His world after the 7,000 years; to which, however, one Rabbi objects, making it 5,000 years. Rabbi Nathan speaks of Habakkuk ii. 3 as a passage so deep as to go down to the abyss, reproving the opinion of the Rabbis who sought out the meaning of Daniel vii. 25, and of Rabbi Samlai, who similarly busied himself with Ps. lxxx. 5, and of Rabbi Akiba, who dwelt upon Haggai ii. 6. But the first kingdom (Babylonian?) was to last seventy years; the second (Asmonæan?) fifty-two years; and the rule of the son of Kozebhah (Bar Kakhabh, the false Messiah) two and a half years. According to Rabbi Samuel, speaking in the name of Rabbi Jonathan: Let the bones of those be broken who calculate the end, because they say, The end has come, and the Messiah has not come, therefore He will not come at all. But still expect Him, as it is said (Hab. ii. 3), Though it tarry, wait for it.' Perhaps thou wilt say: We wait for Him, but He does not wait for it. On this point read Is. xxx. 18. But if so, what hinders it? The quality of judgment. But in that case, why should we wait? In order to receive the reward, according to the last clause of Is. xxx. 18. On which follows a further discussion. Again, Rabh maintains that all the limits of time as regards the Messiah are past, and that it now only depends on repentance and good works when He shall come. To this Rabbi Samuel objected, but Rabh's view was supported by Rabbi Eliezer, who said that if Israel repented they would be redeemed, but if not they would not be redeemed. To which Rabbi Joshua added, that in the latter case God would raise over them a King whose decrees would be hard like those of Haman, when Israel would repent. The opinion of Rabbi Eliezer was further supported by Jer. iii.22, to which Rabbi Joshua objected by quoting Is. lii. 3, which seemed to imply that Israel's redemption was not dependent on their repentance and good works. On this Rabbi Joshua retorted by quoting Mal. iii. 7, to which again Rabbi Joshua replied by by quoting Jer. iii. 14, and Rabbi Eleizer by quoting Is. xxx. 15. To this Rabbi Joshua replied from Is. xlix. 7. Rabbi Eliezer then urged Jer. iv.1, upon which Rabbi Joshua retorted from Dan. xii. 7, and so effectually silenced Rabbi Eliezer. On this Rabbi Abba propounded that there was not a clearer mark of the Messianic term than that in Is. xxxvi. 8. To which Rabbi Eliezer added Zech. viii. 10. On this the question is raised as to the meaning of the words neither was there any peace to him that went out or came in.' To this Rabh gave answer that it applied to the disciples of the sages, according to Ps. cxix. 165. On which Rabbi Samuel replied that at that time all the entrances would be equal (i.e. that all should be on the same footing of danger). Rabbi Chanina remarked that the Son of David would not come till after fish had been sought for for the sick and not found, according to Ezek. xxxii. 14 in connection with Ezek. xxix. 21. Rabbi Chamma, the son of Rabbi Chaina, said that the Son of David would not come until the vile dominion over Israel had ceased, appealing to Is. xviii. 5, 7. R. Seira said that Rabbi Chanina said: The Son of David would not come till the proud had ceased in Israel, according to Zeph. iii. 11, 12. Rabbi Samlai, in the name of Rabbi Eliezer the son of Rabbi Simeon, said that the Son of David would not come till all judges and rulers had ceased in Israel, according to Is. i. 26. Ula said Jerusalem is not to be redeemed, except by righteousness, according to Is. i. 27. We pass over the remarks of Rabbi Papa, as not adding to the subject. Rabbi Jochanan said: If thou seest a generation that increasingly diminishes, expect Him, according to 2 Sam. xxii. 28. He also added: If thou seest a generation upon which many sorrows come like a stream, expect Him, according to Is. lix. 19, 20. He also added: The son of David does not come except in a generation where all are either righteous, or all guilty - the former idea being based on Is. lx. 21, the latter on Is. lix. 16 and xlviii. 11. Rabbi Alexander said, that Rabbi Joshua the son of Levi referred to the contradiction in Is. lx. 22 between the words in his time' and again I will hasten it,' and explained it thus: If they are worthy, I will hasten it, and if not, in His time. Another similar contradiction between Dan. vii. 13 and Zech. ix. 9 is thus reconciled: if Israel deserve it, He will come in the clouds of heaven; if they are not deserving, He will come poor, and riding upon an ass. Upon this it is remarked that Sabor the King sneered at Samuel, saying: You say that the Messiah is to come upon an ass: I will send Him my splendid horse. To which the Rabbi replied: Is it of a hundred colours, like His ass? Rabbi Joshua, the son of Levi, saw Elijah, who stood at the door of Paradise. He said to him: When shall the Messiah come? He replied: When that Lord shall come (meaning God). Rabbi Joshua, the son of Levi, said: I saw two (himself and Elijah), and I heard the voice of three (besides the former two the Voice of the son of Jochai, and said to him: Shall I attain the world to come? Elijah replied: If it pleaseth the Lord. Upon which follows the same remark: I have seen the Messiah come? To which the answer is: Go and ask Him thyself. And where does He abide? At the gate of the city (Rome). And what is His sign? He abides among the poor, the sick and stricken. And all unbind, and bind up again the wounds at the same time, but He undoes (viz. the bandage) and rebinds each separately, so that if they call for Him they may not find him engaged.⁶⁴³⁵ He went to meet Him and said: peace be to Thee, my Rabbi and my Lord. He replied to him: Peace be to thee, thou son of Levi. he said to Him: When wilt Thou come, my Lord? He replied to him: To-day. Then he turned to Elijah, who said to him: What has He said to thee? He said to me: Son of Levi, peace be to thee. Elijah said to him: He has assured thee and thy Father of the world to come. He said to him: But He has deceived me in that He said: I come to-day, and he has not come. He said to him that by the words to-day' He meant: To-day if ye will hear My voice (Ps. xcv. 7). Rabbi José was asked by his disciples: When will the Son of David come? To this he replied: I am afraid you will ask me also for a sign. Upon which they assured him they would not. On this he replied: When this gate (viz. of Rome) shall fall, and be built, and again fall, and they shall not have time to rebuild it till the Son of David comes. They said to him: Rabbi, give us a sign. He said to them: Have ye not promised me that ye would not seek a sign? They said to him: Notwithstanding do it. He said to them: If so, the waters from the cave of Pamias (one of the sources of the Jordan) shall be changed into blood. In that moment they were changed into blood. Then the Rabbi goes on to predict that the land would be overrun by enemies, every stable being filled with their horses. Rabh said that the son of David would not come till the kingdom (i.e foreign domination) should extend over Israel for nine months, according to Micah v. 3. Ula said: Let Him come, but may I not see Him, and so said Raba. Rabbi Joseph said: Let Him come, and may I be found worthy to stand in the shadow of the dung of His ass (according to some: the tail of his ass). Abayi said to Raba: Why has this been the bearing of your words? If on account of the sorrows of the Messiah, we have the tradition that Rabbi Eliezer was asked by his disciples, what a man should do to be freed from the sorrows of the Messiah; on which they were told: By busying yourselves with the Torah, and with good works. And you are a master of the Torah, and you have good works. He answered: Perhaps sin might lead to occasion of danger. To this comforting replies are given from Scripture, such as Gen. xxviii. 15, and other passages, some of them being subjected to detailed commentation.

Rabbi Jochanan expressed a similar dislike of seeing the days of the Messiah, on which Resh Lakish suggested that it might be on the ground of Amos v. 19, or rather on that of Jer. xxx. 6. Upon this, such fear before God is accounted for by the consideration that what is called service above is not like what is called service below (the family above is not like the family below), so that one kind may outweigh the other. Rabbi Giddel said, that Rabh said, that Israel would rejoice in the years of the Messiah. Rabbi Joseph said: Surely, who else would rejoice in them? Chillak and Billak? (two imaginary names, meaning no one). This, to exclude the words of Rabbi Hillel, who said: There is no Messiah for Israel, seeing they have had Him in the time of Hezikiah. Rabh said: The world was only created for David; Samuel, for Moses; and Rabbi Jochanan, for the Messiah. What is His Name? The school of Rabbi Shila said: Shiloh is His Name, according to Gen. xlix. 10. The school of Rabbi Jannai said: Jinnon, according to Ps. lxxii. 17. The school of Rabbi Chanina said: Chaninah, according to Jer. xvi. 13. And some say Menachem, the son of Hezikah, according to Lam. i. 16. And our Rabbis say: The Leprous One of the house of Rabbi, is His Name, as it is written Is liii. 4. Rabbi Nachman said: If He is among the living, He is like me, according to Jer. xxx. 21. Rabh said: If He is among the living, He is like Rabbi Jehudah the Holy, and if among the dead he is like Daniel, the man greatly beloved. Rabbi Jehudah said, Rabh said: God will raise up to them another David, according to Jer. xxx. 9, a passage which evidently points to the future. Rabbi Papa said to Abaji: But we have this other Scripture Ezek. xxxvii. 25, and the two terms (Messiah and David) stand related like Augustus and Cæsar. Rabbi Samlai illustrated Amos v. 18, by a parable of the cock and the bat which were looking for the light. The cock said to the bat: I look for the light, but of what use is the light to thee? So it happened to a Sadducee who said to Rabbi Abahu: When will the Messiah come? He answered him: When darkness covers this people. He said to him: Dost thou intend to curse me? He replied: It is said in Scripture Is. lx. 2. Rabbi Eliezer taught: The days of the Messiah are forty years according to Ps. xcv. 10. Rabbi Eleazar, the son of Asariah, said: Seventy years, according to Is. xxiii. 15, according to the days of a King,' the King there spoken of being the unique king, the Messiah. Rabbi said: Three generations, according to Ps. lxxii. 5. Rabbi Hillel said: Israel shall have no more Messiah, for they had him in the days of Hezekiah. Rabbi Joseph said: May god forgive Rabbi Hillel: when did Hezekiah live? During the first Temple. And Zechariah prophesied during the second Temple, and said Zech. xi. 9. We have the tradition that Rabbi Eliezer said: The days of the Messiah are forty years. it is written Deut. viii. 3, 4, and again in Ps xc. 15 (showing that the days of rejoicing must be like those of affliction in the wilderness). Rabbi Dosa said: Four hundred years quoting Gen. xv. 13 in connection with the same Psalm. Rabbi thought it was 365 years, according to the solar year, quoting Is. lxiii. 4. He asked the meaning of the words: The day of vengeance is in My heart,' Rabbi Jochanan explained them: I have manifested it to My heart, but not to My members, and Rabbi Simon benLakish: To My heart, and not to the ministering angels. Abimi taught that the days of the Messiah were to last for Israel 7,000 years (a Divine marriage-week), according to Is. lxii. 5. Rabbi Jehudah said, that Rabbi Samuel said, that the days of the Messiah were to be as from the day that the world was created until now, according to Deut. xi. 21. Rabbi Nacham said: As from the days of Noah till now, according to Is. liv. 9. Rabbi Chija said, that Rabbi Jochanan said: All the prophets have only prophesied in regard of the days of the Messiah; but in regard to the world to come, eye has not seen, O God, beside Thee, what He hath prepared for him that waiteth for Him (Is. lxiv. 4). And this is opposed to what Rabbi Samuel said, that there was no differences between this world and the days of the Messiah, except that foreign domination would cease. Upon which the Talmud goes off to discourse upon repentance, and its relation to perfect righteousness.

Lengthy as this extract may be, it will at least show the infinite differences between the Rabbinic expectation of the Messiah, and the picture of him presented in the New Testament. Surely the Messianic idea, as realised in Christ, could not have been derived from the views current in those times!