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Late in The Ancient Unconscious (Kenaan, 2019), the classicist and comparatist Vered Lev Kenaan describes a genealogy for Freudian hermeneutics. Constituted on the strength of his acquaintance with the doctrine of typology, Freud's interpretative method preserves the distinction between the operative and the latent, the literal and the figural, devised by Early Christian exegetists to reconcile two sacred texts, temporally and theologically estranged: the Hebrew Bible and the New Testament.1 The Augustinian injunction to read beneath and against the Bible's literal import for its spiritual sense opened the text to a theological horizon that at once depended on and revealed its immanent tie to the New Testament. Thus, in the encounter between texts, Hosea or Jehoshua, leader of the Israelites after Moses, becomes a locus both of analepsis and prolepsis as an anticipation of Christ belatedly recovered. Coined by Tertullian, the textual principle of figura futurorum, a figure of things to come, is the name for this structure of vision whereby Hebraic persons and signs relate to those in Christianity “as umbrae, shadows, or imagines,” shades obscuring and promising a richer meaning to be revealed only in the fullness of time (Kenaan, 2019, p. 155). Kenaan observes that, according to this temporally-organized method, “both the Old and the New Testaments are provisional and incomplete […] [t]his shared sense of incompleteness is what necessitates a process of interpretation binding the two together” (Kenaan, 2019, p. 157).