Please note that in The Life and Times of Jesus the Messiah by Alfred Edersheim we have this:
APPENDIX IX. LIST OF OLD TESTAMENT PASSAGES MESSIANICALLY APPLIED IN ANCIENT RABBINIC WRITINGS (Vol. i. Book II. ch. v.) There are 456 passages mentioned, but here are a few key passages:
Ps. xlv. is throughout regarded as Messianic. To begin with; the Targum renders verse 2 (3 in the Hebrew): ‘Thy beauty, O King Messiah, is greater than that of the sons of men.’
Ps. lxxii. This Psalm also was viewed by the ancient Synagogue as throughout Messianic, as indicated by the fact that the Targum renders the very first verse: ‘Give the sentence of Thy judgment to the King Messiah, and Thy justice to the Son of David the King,’ which is re-echoed by the Midrash on the passage (ed. Warsh. p. 55 b) which applies it explicitly to the Messiah, with reference to Is. xi. 1. Similarly, the Talmud applies ver. 16 to Messianic times (in a very hyperbolical passage, Shabb. 30 b, line 4 from the bottom). The last clause of verse 16 is applied, in Keth. 111 b, line 21 from top, and again in the Midr. on Eccl. i. 9, to the Messiah sending down manna like Moses.6432
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.
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.
Yes. They did. But that is because they would not repent and believe on Him. However they all knew what is shown above.
Christ specifically referred to "coming in the clouds of heaven" since they also knew that this Son of Man (who is also Son of God) mentioned in Daniel was also divine. Otherwise how could He be given all the kingdoms of the world? I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. (Dan 7:13)
But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. (Mt 26:63-65)
Also we should never forget that when Herod inquired about where the King of the Jews would be born, the chief priests and scribes deliberately failed to quote Micah 5:2 in full. Only God is eternal and that passage was knows by the rabbis to apply to Messiah. But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; [ whose goings forth have been from of old, from everlasting.] omitted.
APPENDIX IX. LIST OF OLD TESTAMENT PASSAGES MESSIANICALLY APPLIED IN ANCIENT RABBINIC WRITINGS (Vol. i. Book II. ch. v.) There are 456 passages mentioned, but here are a few key passages:
Ps. xlv. is throughout regarded as Messianic. To begin with; the Targum renders verse 2 (3 in the Hebrew): ‘Thy beauty, O King Messiah, is greater than that of the sons of men.’
Ps. lxxii. This Psalm also was viewed by the ancient Synagogue as throughout Messianic, as indicated by the fact that the Targum renders the very first verse: ‘Give the sentence of Thy judgment to the King Messiah, and Thy justice to the Son of David the King,’ which is re-echoed by the Midrash on the passage (ed. Warsh. p. 55 b) which applies it explicitly to the Messiah, with reference to Is. xi. 1. Similarly, the Talmud applies ver. 16 to Messianic times (in a very hyperbolical passage, Shabb. 30 b, line 4 from the bottom). The last clause of verse 16 is applied, in Keth. 111 b, line 21 from top, and again in the Midr. on Eccl. i. 9, to the Messiah sending down manna like Moses.6432
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.
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.
Yes. They did. But that is because they would not repent and believe on Him. However they all knew what is shown above.
Christ specifically referred to "coming in the clouds of heaven" since they also knew that this Son of Man (who is also Son of God) mentioned in Daniel was also divine. Otherwise how could He be given all the kingdoms of the world? I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. (Dan 7:13)
But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. (Mt 26:63-65)
Also we should never forget that when Herod inquired about where the King of the Jews would be born, the chief priests and scribes deliberately failed to quote Micah 5:2 in full. Only God is eternal and that passage was knows by the rabbis to apply to Messiah. But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; [ whose goings forth have been from of old, from everlasting.] omitted.
