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In this book, Nathan C. Johnson offers the first full-scale study of David traditions in the Gospel of Matthew's story of Jesus's death. He offers a solution to the tension between Matthew's assertion that Jesus is the Davidic messiah and his humiliating death. To convince readers of his claim that Jesus was the Davidic messiah, Matthew would have to bridge the gap between messianic status and disgraceful execution. Johnson's proposed solution to this conundrum is widely overlooked yet refreshingly simple. He shows how Matthew makes his case for Jesus as the Davidic messiah in the passion narrative by alluding to texts in which David, too, suffered. Matthew thereby participates in a common intertextual, Jewish approach to messianism. Indeed, by alluding to suffering David texts, Matthew attempts to turn the tables of the problem of a crucified messiah by portraying Jesus as the Davidic messiah not despite, but because of his suffering.
At some point during the early history of rabbinic Judaism there emerged a tripartite Hebrew Bible known by the Hebrew acronym TaNak, which stands for Torah, Neviim, Ketuvim, that is, Pentateuch, Prophets, Writings. This was similar to but different from the first testament of the double testament Greek Bibles being used at the same time in Christian communities throughout the Graeco-Roman world. Several canons of Christian Scripture of differing contents exist, ranging from the eighty-one-book Ethiopian Orthodox canon to the sixty-six-book Protestant canon. A number of references in ancient Jewish literature indicate the beginning of the Jewish tripartite canon, starting with the Torah and the Prophets. A tenet of rabbinic Judaism that separated it from other forms of Judaism was the rabbinic belief that prophecy or divine revelation/intervention in history ceased in the Persian period. Adaptability and stability must balance each other for the canonical process to be effective.
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