Jewish Scriptures Research Articles

Ignatius of Antioch and Scripture

Abstract This article challenges a consensus position in Ignatian studies by arguing that Ignatius’s use of scripture has been underestimated and exploring two proposals for ways in which scripture influenced Ignatius. The essay first addresses the weak foundations of the consensus, namely, Ignatius’s report about his visit to Philadelphia and the small number of direct citations. It then explores two suggestions for how Ignatius displays his indebtedness to an early Jewish thought-world. First, Ignatius employs scriptural imagery in his letters. Second, he alludes to language that is found in several places across the Old Testament. Although the number of explicit citations is small, an expanded understanding of Ignatius’s use of Jewish scripture that takes into account imagery and allusions sheds light on Ignatius’s awareness of scripture and is in keeping with the practices of other early Christian texts.

Synoptic Problem and Redaction Criticism: An Introductory Survey

Synoptic Problem and Redaction Criticism: An Introductory Survey

The Pericope Adulterae and the Golden Calf: A Case for Intertextuality between Codex Bezae and the Jewish Scriptures

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Socrates and Divine Revelation by Lewis Fallis

Reviewed by: Socrates and Divine Revelation by Lewis Fallis William H. F. Altman FALLIS, Lewis. Socrates and Divine Revelation. Rochester, N.Y.: University of Rochester Press, 2018. viii + 186 pp. Cloth, $95.00 Three recent trends in the Straussian reception of Plato are visible in this book, a reworking of a 2015 Ph.D. dissertation in political science written under the supervision of Thomas Pangle at the University of Texas (Austin). By adding two chapters on Ion to “The Aim of Dialectics in Plato’s Euthyphro,” Fallis’s book becomes comparable to the work of one of his endorsers: Robert C. Bartlett, Sophistry and Political Philosophy: Protagoras’ Challenge to Socrates. Breaking with the tradition of devoting interpretive monographs to a single Platonic dialogue, Bartlett’s earlier diptych links a refreshingly original reading of Protagoras with a much less adventurous take on Theaetetus. Fallis’s slim book follows the same pattern: guided positively by Leo Strauss’s “An Untitled Lecture on Plato’s Euthyphron” and dialectically by Marlo Lewis’s “An Interpretation of Plato’s Euthyphro,” he breaks no new ground in finding something other than piety in “the Platonic dialogue on piety,” a description that may well apply better to Plato’s Laws or even Epinomis. More adventurous on Ion, Fallis continues to downplay Socrates’ daimonion and then gives short shrift to Socrates’ inspired speech on divine inspiration, finding “divine revelation” only in the poems the rhapsode recites. This marks the second trend, not surprisingly also visible in Pangle’s The Socratic Way of Life: Xenophon’s Memorabilia: the application of the loaded phrase “divine revelation” to pre- or rather non-Jewish antiquity. For Strauss, “revelation” never even refers to the New Testament, only to the Jewish scriptures, and as a result, applying it to Homer’s poems or Socrates’ daimonion undermines the letter of the archetypically Straussian division between ancients and moderns. For Strauss, then, the return to the ancients is necessary for those who are confronted with the conflict between “Athens” and “Jerusalem.” Following Pangle in failing to confront this problem, Fallis leaves us wondering if Socrates’ Athens (and its gods) have now become his “Jerusalem,” as they never could for Strauss. Indeed, one of the two most interesting moments in the book is when Fallis takes Lewis to task for imposing a “‘modern tint’ on Socratic political philosophy,” exactly the same objection that could be lodged against Fallis himself, and on a much less superficial level. This creates an interesting gap between the well-crafted letter of Strauss’s antinomies and the more easily recognizable spirit guiding his own decision for “Athens” as opposed to “Jerusalem,” for true it certainly is that Fallis argues throughout—indeed this is his book’s thesis—that the philosophically justified “moral” is prior to the experience-based claims of “divine revelation.” Finally there is the third [End Page 597] trend to be considered: a similarly post-Straussian insistence on the necessarily selfless implications of morality: “By a recognition of how to act morally, I mean a recognition that and how one ought to subordinate one’s self-interest for the sake of something higher, or of greater dignity or importance than oneself.” In his “change of orientation” review of Carl Schmitt’s Begriff des Politischen (1932), Strauss took the author to task for surrendering morality to a liberal humanitarianism instead of lodging a Plato-based—that is, derived from treating “what is virtue?” as an unsolved problem—moral objection to this kind of moralism, and it would be antithetical to Strauss’s project to present self-sacrifice as moral, let alone as what the ancients regarded as καλόν. And yet a ready willingness to emphasize the selfless aspect of nobility has recently become visible in Bartlett, Pangle, and another of his students; see Ariel Helfer on “the very idea of the noble” in Socrates and Alcibiades: Plato’s Drama of Political Ambition and Philosophy. As was the case with an Athens-based use of “divine revelation,” the emergence of a simply moral sense of morality upholds the spirit but not the letter of Strauss’s own project. To take the relevant example, although Fallis’s Socrates maintains the master’s opposition to...

From Venice to Aleppo: Early Printing of Scripture in the Orthodox World

The Bible, as the etymology of the word indicates, refers not to one book but to many. The Christian Bible is made up of the Old Testament, that is, the Jewish Scriptures, and the New Testament; moreover, for some Churches, among them the Orthodox, certain books commonly called the Apocrypha , which were added to the Septuagint, the Greek translation of the Hebrew Old Testament, also fonn part of the Bible. The Bible is thus a small library, and as is common in libraries, some books are more popular than others. Long before the introduction of printing, the varying degrees of importance accorded to different books of the Bible led to some of them being translated before others. For instance, in Anglo-Saxon England, interlinear glosses (i.e. crude word-by-word translations) were made of the Gospels and Psalms, and separate portions of the Bible, including the Gospels, were rendered into Old English (Anonymous 1997: 200). Likewise, the earliest known written translations of parts of the Bible into Arabic are of the Gospels and Psalms; they can be dated to the 8th century. Oral translations are older, going back to pre-Islamic times (Graf 1944: 114-115, 138; Griffith 2012: 123-126). By contrast, the first attempt to produce a complete Bible in Arabic occurred only in the l 61h century (Graf 1944: 89-90).

Ulyssean Qualities in The Life of Josephus and Luke-Acts: A Modest Defence of Homeric Mimesis

Dennis R. MacDonald has published numerous books and articles arguing that narrative literature of the New Testament imitates Graeco-Roman epic by reinterpreting and reframing important episodes of the Homeric cycle with figures of early Christianity. Reaction to his work has been largely negative, as commentators commonly object that the Jewish Scriptures were more probable conversation partners for early Christian writers than Homer. The present article suggests that both MacDonald and his detractors may benefit from comparing Homeric imitation in Josephus's Life with purported Homeric imitation in Luke-Acts.

Tribals, Empire and God: A Tribal Reading of the Birth of Jesus in Matthew's Gospel by Zhodi Angami

Reviewed by: Tribals, Empire and God: A Tribal Reading of the Birth of Jesus in Matthew's Gospel by Zhodi Angami Olugbenga Olagunju Angami, Zhodi. 2017. Tribals, Empire and God: A Tribal Reading of the Birth of Jesus in Matthew's Gospel. London: T&T Clark. Hardback. ISBN 978-0567671318. Pp. 332. $135. This book represents a developing area of biblical hermeneutics that is concerned with reading the NT from the perspective of tribal people. The book differs from other examples of biblical interpretation in that it uses an eclectic methodology to offer a coherent and concise worldview relevant to the tribal people of North East India, who still see themselves as living under colonial rule. Angami advances his method of NT interpretation to make these tribal people appreciate Matthew's infancy narrative as one that was written to subvert and resist imperial rule. In the same way, he encourages the marginalised people of North East India to rise up and subvert the colonial rule in their domain. The book comprises seven chapters. The first chapter describes the methodology adopted for the research project. The author provides a vivid description of his research method from the outset. He explicitly defines the word "tribal" from different perspectives and ends up focusing on its operational definition in the context of North East India. The method of [End Page 198] research is clearly spelled out, which he terms "eclectic." It is a combination of methods, which in this project includes contextual reader-response criticism and intertextuality that links biblical narratives with the tribal context. The location of the project is identified as North East India. Chapter two elucidates the method of research further. Angami discusses biblical interpretation from various social and cultural locations. He argues that cultural studies take into consideration the social and historical context of the text, while at the same time recognising the importance of the context of the real reader in the interpretation of the text. Angami observes that in cultural and contextual studies, engagement with the text happens with a passion that sharply contrasts reading it from a distance. The latter has long been equated with objective research. He concludes this chapter by noting that the tribal context belongs to the margin and that North East India "continues to be in the shadows of the consciousness of people" (72). The author traces the origins of Jesus the Messiah in chapter three. He does so by conducting an explorative study of the genealogy of Jesus in Matthew's birth narratives, which starts with Abraham and ends with Joseph. The genealogy is read as "a subversive text, a counter-imperial narrative" (79). This approach reveals that Jesus was born within the margins of Jewish society, which also applies to the community in which Jesus was born. As one might expect from someone who comes from a community that is riddled with flaws, the genealogy of Jesus does not by any means form a perfect line of descent. Angami also juxtaposes the birth narratives of Jesus with the tribal birth practices in North East India. He finds a number of surprises in the genealogy of Jesus, including the "language of beginning" and the inclusion of women from Jewish Scripture. The author acknowledges the impact of the presence of women in the genealogy, which culminates in the ultimate disclosure that it is Mary who brings forth the Messiah. He concludes that the birth narratives of Jesus in Matthew's Gospel are synonymous with the birth of a new creation, that is, an inclusive world that places the marginalised within the realm of redemptive discourse. In chapter four, the author discusses the birth of Jesus the Messiah. Paying detailed attention to the Jewish background of the text, Angami rereads the birth narratives in Matthew's Gospel. He notes that Joseph would naturally have accused his wife Mary of infidelity were it not for the intervention of the angel, who gave instruction on how to save the baby. According to Joseph's Jewish culture, he would have been justified in [End Page 199] divorcing Mary given the stigma and reproach that would have resulted from the pregnancy. During the pregnancy, Joseph disciplined himself by...

Bridging between Sister Religions: Studies of Jewish and Christian Scriptures Offered in Honor of Prof. John T. Townsend by Isaac Kalimi

Bridging between Sister Religions: Studies of Jewish and Christian Scriptures Offered in Honor of Prof. John T. Townsend by Isaac Kalimi

The Bible on the Shakespearean Stage: Cultures of Interpretation in Reformation England. Edited by Thomas Fulton and Kristen Poole. Cambridge: Cambridge University Press, 2018. Pp. xvi+304.

Previous articleNext article FreeBook ReviewThe Bible on the Shakespearean Stage: Cultures of Interpretation in Reformation England. Edited by Thomas Fulton and Kristen Poole. Cambridge: Cambridge University Press, 2018. Pp. xvi+304.Kurt SchreyerKurt SchreyerUniversity of Missouri–St. Louis Search for more articles by this author PDFPDF PLUSFull Text Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinked InRedditEmailQR Code SectionsMoreJudging from the essays in The Bible on the Shakespearean Stage, the “turn to religion” remains a stimulating and productive approach to the study of early modern literature and culture. In fact, this volume offers some of the most important contributions to the topic of Shakespeare’s relationship to the biblical text since Hannibal Hamlin’s The Bible in Shakespeare (2013). No mere catalog of biblical allusions, the collection focuses on post-Reformation reading (broadly understood), interpretation, and debate in England and on the Continent. As the editors observe, “Though largely focused on ‘reading’ as an interpretive mode, scholars in this volume are also attentive to the ways that scriptural representations on the stage derive from both the written page and the pulpit; indeed, the pulpit and the stage are both places where the biblical text is, in a sense, performed as well as interpreted” (4). The Shakespearean stage is not dutifully acquiescent to the received doctrine of any denominational or theological camp but rather highly engaged with the vexatious manifestations of contemporary theological polemic. To paraphrase Jesse Lander’s reading of Hamlet in chapter 11, if the Bible may be said to be a groundwork for the play, its presence provokes rather than pacifies the maimed rites and the whirling words that disorient both characters and audience.In the first of the volume’s four parts, both Bruce Gordon and Aaron Pratt demonstrate that bibliographically fixing “the Bibles of the Reformation and post-Reformation periods” is considerably more difficult than we might expect, for they “were by no means static entities” (32), and our modern taxonomies “have obscured from view the actual Bibles and New Testaments that shaped the scriptural encounters of Shakespeare and his contemporaries” (35). Subsequent essays pursue other forms of complexity in fascinating ways, including the intricacies of literal meaning (Jay Zysk), hermeneutical interpretation and debate (Kristen Poole), exegetical harmonization (Tom Bishop), Roman oratory and biblical lament (Adrian Streete), biblical allusions (Beatrice Groves, Hannibal Hamlin, Richard Strier), and political theology (Thomas Fulton). Julia Reinhard Lupton’s afterword not only offers a thoughtful reflection on the contributions to the volume but also gleans the practical wisdom and virtues it promotes for our contemporary community of scholars. Along with Lander’s and Pratt’s essays cited above, Shaina Trapedo’s account of The Merchant of Venice must be singled out for its fresh and inspired approach. The play, she argues, explores the intellectual and doctrinal debt, simultaneously legitimized and denounced, of Reformed Christianity to Jewish scripture and hermeneutics. “Gratiano’s sarcastic ‘I thank thee, Jew’ and appropriation of the term ‘Daniel’ reveal the paradox of gratitude Shakespeare uses to power his play: ever-present in the admission of thanks is a confession of inadequacy and dependence” (184).The ideological thread that intertwines this diverse web of scholarly interests may be found in the book’s subtitle, Cultures of Interpretation in Reformation England. Whatever its disavowals of confessional sympathies, the volume’s focus and, one gathers, its real interest lie in Reformed discourses, with the result that the reading practices—biblical and theatrical—of recusant communities are not explored. English Catholicism is, it would seem, a past phenomenon by the late sixteenth century. Even Shakespeare’s medieval Danish prince is “quite clearly” Protestant (80). Some readers may find its contributions uneven or may quibble with particulars, but Fulton and Poole have gathered a formidable body of scholarship to help us think about and with Shakespeare’s religious culture. This collection of essays may be read, excerpted, and deployed in a number of productive ways in the undergraduate and graduate classroom: by Shakespeare play, by biblical book or genre, by early modern material text, or by exegetical debate, to name only a few. It is a must-read for scholars wishing to expand and deepen their knowledge of early modern biblical exegetes and their influence on Shakespeare’s culture and works. Previous articleNext article DetailsFiguresReferencesCited by Modern Philology Volume 117, Number 2November 2019 Article DOIhttps://doi.org/10.1086/705615HistoryPublished online August 07, 2019 For permission to reuse, please contact [email protected]PDF download Crossref reports no articles citing this article.

The Letter to the Hebrews: Critical Readings ed. by Scott D. Mackie

Reviewed by: The Letter to the Hebrews: Critical Readings ed. by Scott D. Mackie George H. Guthrie scott d. mackie (ed.), The Letter to the Hebrews: Critical Readings (T&T Clark Critical Readings in Biblical Studies; London: Bloomsbury T&T Clark, 2018). Pp. xv + 514. $202. Recent decades have witnessed a growing number of learned contributions to the study of Hebrews. These studies, scattered about in journals and collections of essays, are accessible—but not readily so. Enter Scott Mackie's compilation of English-language pieces that reach back to classic essays of the mid-twentieth century but especially showcase cutting-edge research of past three decades (my own essay, originally published in 2003, is included in part 6 of the book, but I had no other involvement in the publication). This collection is the third in T&T Clark's Critical Readings in Biblical Studies series. The book has an introduction by M. on critical debates currently swirling around Hebrews research, followed by six parts covering various research areas. Each part begins with an introduction by the editor, in which he presents an overview of the topic(s) addressed in that part. Some will feel the urge to push back on certain assumptions in these reflections, but generally they offer students a helpful, big-picture orientation to the topic about to be addressed in the essays that follow. The introduction concludes with a summary of each essay in that part, followed by the essays themselves. One of the most helpful elements in the book comes with the annotated "Suggestions for Further Reading" at the end of each part, which proposes for consideration important monographs as well as articles and essays. Part 1, "Theology, Christology, and Pneumatology," begins with John P. Meier's "Structure and Theology in Heb 1,1-14," followed by C. K. Barrett's, "The Christology of Hebrews." Then comes Kenneth L. Schenck's, "A Celebration of the Enthroned Son: The Catena of Hebrews 1," followed by Harold W. Attridge's, "God in Hebrews: Urging Children to Heavenly Glory." Martin Emmrich offers a reflection on Hebrews' pneumatology in "Pneuma in Hebrews: Prophet and Interpreter," and "Brotherly Love and the High Priest Christology of Hebrews" is the title of the chapter by Patrick Gray. Finally, Christopher Richardson turns specifically to the backdrop of the suffering of the Son in "The Passion: Reconsidering Hebrews 5.7-8." Part 2, entitled "Eschatology," begins with C. K. Barrett's influential article "The Eschatology of the Epistle to the Hebrews" and then turns to A. T. Lincoln, "Sabbath, Rest, and Eschatology in the New Testament." Kenneth L. Schenck's, "Philo and the Epistle to the Hebrews: Ronald Williamson's Study after Thirty Years" focuses on the striking connections between Hebrews and the Hellenistic Jewish philosopher, even while acknowledging that Hebrews is oriented to an apocalyptic framework. In part 3 ("The Author and the Addressed Community"), Barnabas Lindars's "The [End Page 766] Rhetorical Structure of Hebrews" focuses to a great extent on the situation of the audience. Walter Übelacker's "Hebrews and the Implied Author's Rhetorical Ethos," while also dealing with the community's circumstances, treats the way the author presents himself to his audience. In reality, the two articles in part 3, both of which deal with aspects of rhetoric, could have been combined with those in part 4, "Structure, Greco-Roman Rhetoric, and Hortatory Strategy." This fourth part begins with David A. deSilva's "Exchanging Favor for Wrath: Apostasy in Hebrews and Patron–Client Relationship." Craig R. Koester then addresses "Hebrews, Rhetoric, and the Future of Humanity," followed by Michael W. Martin and Jason A. Whitlark, who, in "Choosing What Is Advantageous: The Relationship between Epideictic and Deliberative Syncrisis in Hebrews," close part 4 with reflection on the rhetorical art of comparison as an organizing principle for the book. Part 5, "The Old Testament and the Relationship with Contemporaneous Judaism," takes up both the use of the Jewish Scriptures in Hebrews and the sociocultural context of the book. This part begins with George B. Caird's classic piece "The Exegetical Method of the Epistle to the Hebrews" and then turns to George H. Guthrie's overview in "Hebrews' Use...

A linguagem alegórica e a poesia épica cristã

Os métodos alegóricos de interpretação comuns à tradição literária greco-romana foram adaptados às Escrituras Judaicas durante os primeiros séculos da era cristã. A emergência gradual da exegese cristã neste período depende de mudanças de perspectivas mais amplas e mais profundas, associadas com três movimentos que se cruzam: judaico, platônico e gnóstico. Neste período, diante influência do cristianismo, ocorreu também a difusão da alegoria na épica e a interpretação alegórica em gêneros não épicos no contexto cristão ou pelo menos em contextos influenciados pelo Cristianismo. Considerando isto, este artigo apresenta a obra Psicomaquia de Prudentius (348-405 d.C.), um poema épico alegórico cristão que descreve uma série de batalhas entre virtudes e vícios em torno do domínio da alma humana, isto é, a vida humana traduzida como luta trágica entre o bem e o mal. A prática de introduzir personagens narrativas na épica, cujos nomes representam qualidades abstratas e cujas ações podem ser comparadas às ações dos heróis ou deuses, era um motivo épico comum explorado na literatura greco-romana.

Communal Reading in the Time of Jesus: A Window into Early Christian Reading Practices

Communal Reading in the Time of Jesus: A Window into Early Christian Reading Practices

Muted Voices of the New Testament: Readings in the Catholic Epistles and Hebrews

Muted Voices of the New Testament: Readings in the Catholic Epistles and Hebrews

Paul and Death: A Question of Psychological Coping

Paul and Death: A Question of Psychological Coping

‘Then David Began to Sing this Song’: Composition and Hermeneutics in Pseudo-Philo's Psalm of David (LAB59.4)

Despite burgeoning interest in Pseudo-Philo's use of the Jewish scriptures, little to-date has been said about the writer's psalm of David ( LAB 59.4). In fact, outside of Strugnell's reconstruction of the psalm's Vorlage (1965) and Jacobson's two-volume commentary (1996), virtually nothing has been written about this section of Liber Antiquitatum Biblicarum. This article demonstrates that LAB 59.4 constitutes a sophisticated piece of scriptural exegesis that fits within the writer's well-established hermeneutical strategies. It identifies plausible intertexts comprising LAB's psalm and traces the hermeneutical techniques that attracted Pseudo-Philo to these passages of scripture.

Tropologies: Ethics and Invention in England, c. 1350–1600. Ryan McDermott. Notre Dame, IN: University of Notre Dame Press, 2016. Pp. xiv+432.

<i>Tropologies: Ethics and Invention in England, c. 1350–1600</i>. Ryan McDermott. Notre Dame, IN: University of Notre Dame Press, 2016. Pp. xiv+432.

Jesus as Eschatological Saviour in Islam: An Example of the ‘Positive’ Apologetic Interpretation of the Christian Apocalyptic Texts in an Islamic Messianic Milieu

Abstract This article discusses the interpretation of the Christian apocalyptic texts, such as the Revelation of St John and the pseudo-Clementine Book of the Rolls, by Faḍl Allāh Astarābādī (d. 796/1394), the founder of a mystical and messianic movement which was influential in medieval Iran and Anatolia. This interpretation can be situated within the tradition of ‘positive’ Muslim hermeneutics of the Christian and Jewish scriptures which was particularly developed in Shiite and especially Ismāʿīlī circles. Faḍl Allāh incorporates the Christian apocalyptic texts into an Islamic eschatological context, combining them with Qurʾān and ḥadīṯ material. Faḍl Allāh’s hermeneutical enterprise, focused on the figure of Jesus, produces an original version of Islamic myths regarding the eschatological Saviour.

Christian theology emerged by way of a Kuhnian Paradigm Shift

ABSTRACTThis paper argues that, historically, Christianity emerges out of Judaism by way of a paradigm shift in Thomas Kuhn’s sense of the word and that this emergence has normative consequences regarding the legitimacy of Christianity. Paradigm shifts are characterized by observational anomalies (e.g. Röntgen rays) triggering particular kinds of theoretical modifications, e.g. meaning-changes of key terms, leading to a coherent re-disclosure of reality. The first Christians underwent such a paradigm shift: The anomalous experience that the dead Jesus has risen triggered theoretical modifications – the term ‘Messiah’ underwent a meaning-change – so that reality could be coherently re-disclosed as eschatological reality. If Christianity emerges by way of a paradigm shift, this shift should be the foundation of Christological theorizing: Rather than basing Christology on what the ‘historical Jesus’ did or said, the reconstruction of Jesus as the Christ in the context of this shift is foundational for Christology (in line with Rudolf Bultmann). The resurrection is crucial not as a historical fact but as an anomaly in this sense. Since they acquired their beliefs via a paradigm; shift, the first Christians were entitled to their ways of reading the Jewish Scriptures without, however, the Jews being disentitled to their ways.

Revelation and Authority: Sinai in Jewish Scripture and Tradition by Benjamin D. Sommer

Revelation and Authority: Sinai in Jewish Scripture and Tradition by Benjamin D. Sommer

The Making of a Canon: Impact of the Old Testament Scriptures in the Christian Canon Development

The formation of the Christian canon was not a one day venture. Some scholars maintain it spanned from the first up to about the fourth centuries. This paper has three main parts: the first draws a linear process of canon generation, beginning from text to scripture and possibly becoming canonical. The second focuses on the creation of the Christian canon by exploring the stages and the implications of naming the canon as `Testaments`. At the heart of the study is a consideration of the use and inclusion or exclusion of the Jewish scripture by Christians as discussed by a heretic (Marcion) and three Anti-heretics (Justin Martyr, Irenaeus and Tertullian) in the 2nd and/or 3rd centuries of the Roman Empire. The third part takes an example of a modern church (Church of Christ) whose reception to the Old Testament is one of skepticism. Furthermore, the level of usage of the Old Testament by the Church of Christ is key for the thesis of this paper. It is, therefore, important to assess a possible relationship between Marcion and the Church of Christ. Historical, theological and an interview are employed to explore these developments. The paper concludes that by the naming of the Christian canon and inclusion of the Jewish scriptures, the Christian identity can be described as Judeo-Christian. This description has impacted Christian formation and development a great deal from antiquity to the modern era. Marcion and his followers did not take this lightly in the first four centuries of the Christian history. On the other hand, in the nineteenth century the Church of Christ seemingly follows this example in antiquity on including the Old Testament as part of the Christian canon.