obviously jesus been out and about at same time as OT and not quoting from anything but the accepted OT Scriptures himself
Well, first of all, your statement is based apparently on what is found in the gospels, which present themselves as only being incomplete testimonies of the acts and words of Jesus, so your statement is not necessarily true.
Second, there are quite a few allusions to noncanonical scriptures that are attributed to Jesus in the gospels. (1) In John 7:38, Jesus says: "Let the one who believes in me drink. As the scripture has said, 'From his belly shall flow rivers of living water (potamoi ek tés koilias autou rheusousin hudatos zóntos).' " Which scripture is this? Psalm 105:41, Isaiah 12:3 and Zechariah 14:8 have some familiar elements, but the basic concept is absent in neither but found in Buddhist texts like the Patisambhida ("From his lower body flows a torrent of water", 1.53); it is possible that a lost Jewish apocryphon utilized a similar concept; (2) In 1 Enoch 69:27, we read regarding the Son of Man that "he sat on the throne of his glory (ekathisen epi thronou doxés autou), and the sum of judgment was given to the Son of Man (kai hé arkhés tés kriseós dothésetai tó huió tou anthrópou)", and this text is utilized in both Matthew 19:28 ("When the Son of Man sits on his throne of his glory (kathisé ho huios tou anthrópou epi thronou doxés autou), you shall also sit upon twelve thrones judging (krinontes) the twelve tribes of Israel") and John 5:22 ("Not even the Father judges anyone, but he has given all judgment (krisin pasan dedóken) to the Son"); (3) In the parable in Matthew 22:13, the instruction from the king to "Bind him hand and foot and throw him into the outer darkness (désantes autou podas kai kheiras ekbalete auton eis to skotos to exóteron)" is dependent on the Lord's instruction to the angel Raphael to "Bind Asael hand and foot and throw him into the darkness (déson ton Azael posin kai khersin kai bale auton eis to skotos)"; (4) Matthew 26:24 states: "Woe to that man by whom the Son of Man is betrayed, it would have been better for that man if he had not been born (kalon én autó ei ouk egennéthé ho anthrópos)" and this is allusive of 1 Enoch 38:2: "What would be the resting place of those who denied the name of the Lord of the Spirits? It would have been better for them never to have been born (kalon een autois ei ouk egennésan)"; (5) In Matthew 11:29 Jesus asks his disciples to "come to me" (deute pros me) and "take my yoke upon you (arate ton zugon mou eph' humas) and learn (mathete) from me, for I am gentle and humble at heart, and you will find rest (heurésete anapausin) for your souls (psukhais humón)", and this reflects the statements about wisdom in Sirach 6:24-31: "Put your feet into her fetters and your neck into her harness, bend your shoulders and carry her ... court her with all your soul (pasé psukhée sou) and ... in the end you will find rest (heuréseis tén anapausin) in her and she will be a joy to you", and Sirach 51:23: "Come close to me (eggisate pros me), you uninstructed, take your place in my school ... put your necks under her yoke (hupo zugon) and let your souls (psukhé humón) receive instruction (paideian); (6) The promise Jesus makes to his followers in Luke 6:35 that if they do good expecting nothing in return "you will be sons of the Most High" (kai esesthe huioi hupsistou) is parallel to Sirach 4:10 which says that if you are a father to orphans and act like a husband to widows, "you will be like a son of the Most High" (kai esé hós huios hupsistou); (7) Jesus states in John 6:35, 54 that those who come to him "shall not hunger" (ou mé peinasé) and "shall never thrist" (ou mé dipsései pópote) because "he who eats my flesh and drinks my blood" (ho trógón mou tén sarka kai pinón mou) has eternal life. This is closely parallel to the declaration of Wisdom in Sirach 24:21 who states that "those who eat of me (hoi estheontes me) will hunger for more (eti peinasousin) and those who drink of me (hoi pinontes me) will thirst for me (eti dipsesousin)"; (8) In Luke 11:49 Jesus quotes an unknown scripture: "The Wisdom of God said, 'I will send them prophets (aposteló eis autous prophétas) and apostles and some of them they will kill (apoktenousin) and persecute (dióxousin)' ". The only OT parallel is in the mere reference to the "killing of your prophets" (tous prophetés sou apekteinan) in 1 Kings 19:10 and Nehemiah 9:26-27, but there is a much closer parallel in Jubilees 1:12: "I will send them witnesses ('shlchh 'lyhm `dym lh`yd) so that I may testify to them but they will not listen and they will kill the witnesses (yqtlw `dym); they will persecute ('tmbqshy) those who seek the Law"; (9) In Matthew 10:28 Jesus tells his followers to "not fear those who kill the body (mé phobéthéte apo tón apokteinontón to sóma) but cannot kill the soul (psukhén), rather fear him who can destroy both soul and body in Gehenna (en Geenné)", and this reflects the phrasing and thought in 4 Maccabees 13:14-15 which warns: "Let us not fear him who thinks he is killing us (mé phobéthómen ton dokounta apoktennein), for great is the struggle for the soul (psukhés) and the danger of eternal torment (en aiónió basanó) lying before those who transgress the commandment of God".
These are only some more obvious examples. One could also mention the antecedent of the golden rule (Matthew 4:17) in Tobit 4:15, the parable of the man who stored up riches only to die right away in Luke 12:16-20 which has close parallels in Sirach 11:18-19 and Wisdom 15:8, the statement in Matthew 27:43 about God "rescuing" a person who is a "son of God" which is anticipated by Wisdom 2:18, the parallel between Matthew 6:7, 14 and Sirach 7:14, 28:2, the eschatological gathering of Israel "from east and west" in 1 Baruch 4:37 being paralleled in Matthew 8:11, etc. And there are countless other ideas found in Jesus' sayings that have antecedents not in the OT but in the literature written between the OT and the NT.
