J. Duncan M. Derrett 126 4. «The Messiah’s Colt» The critic of today (deplored by A. Farrer in 1951 [see his Study in St Mark, 347]) views with displeasure the idea that the Church could have framed the story of Salvation in terms of allusions to scripture, especially trivial passages. The «proof texts» are regarded as deplorable. The position is not improved if rabbis once or more than once took the alleged scrip- tural «authority» in «Christian» senses. Objections appear to the use of rabbinical material 28, where passages of interest to us appear amongst much that is not. Nevertheless evidence for the view that Zech 9,9 will be fulfilled when the Messiah comes is abundant, in material of various ages: the idea is traditional, what Billerbeck called «gang und gäbe» 29. We may hesitate to go all the way with the rabbis who find the ass of Zech 9,9 the same used by Abraham and Moses (Gen 22,5; Tgg Ex 4,20; Yalqut Reub. on Ex 4,20; Pirqe de R. Eliezer 31)! The JPS translation (1985) of Zech 9,9, uninfluenced by any midrash, reads: «Rejoice greatly, Fair Zion; Raise a shout, Fair Jerusalem! Lo, your king is coming to you. He is victorious, triumphant, yet humble, riding on an ass, On a donkey foaled by a she-ass». As is known, this does not mean two separate animals, though the LXX can be read that way 30. Reiteration in different words (exergasia) is characteristic of biblical style. The coming on an ass of a king (Mk 11,8- 10) would be a messianic scene, portending the messianic age 31. This cannot be attributed to rabbinic fantasy of «late» emergence, since not only does Matthew use it himself in this place (Mt 21,4-5), but John takes the idea from another source, a midrash, not a quotation (Jn 12,14-15). According to John the charade was not contrived, for the disciples grasped the point afterwards -early Christians were expected to do so. 28 Lou H. Silberman, «Anent the use of rabbinic material», NTS 24/3, 1978, 415-417 (quizzing this writer); Derrett, New Resolutions of Old Conundrums (Shipston-on-Stour, 1986), Conclusion; J. Neusner, Rabbinic Literature and the New Testament (Valiey Forge PA, 1994), reviewed by Derrett at J. Higher Criticism 4/2, 1997, 151-154. 29 Midr. R. Dt IV.11 (Sonc. 101); Midr R. Gen 75.6, 98.9, 99.8 (Sonc. 698, 957, 983). Midr. R. Qoh. 1,9 §1 (Sonc. 33); b. Sanh 98a, 99a (Sonc 664, 669). b. Ber. 56b (Sonc. 350). Midr. R. S.S.II,4 (Sonc. 48,50); Pesiqta Rabbati 34.1,2 (trans. Braude II, 665f ); Pirqe de R. Eliezer 31 (trans. Friedlander, 225). C. Schoettgenius, Horae Hebraicae (Dresden & Leipzig, 1733), 169; Strack-Billerbeck, Kommentar I. 842-4; IV. 786 (b), 907 (w), 923 (xx). 30 epibebhkw~ ejpi; uJpozuvgion kai; pw'lon nevon, cf. Mt 21,5 ejpibebhkw;~ ejpi; o[non j ; kai; ejpi; pw'lon, uiJo;n uJpozugivou. The provision of an alternative mount made sense granted the terrain. 31 F.F. Bruce, «The book of Zechariah and the passion narrative», BJRL 43, 1961, 336, 339, 346-347. R. H. Gundry, The Use of The Old Testament in St Matthew’ s Gospel (London, 196?), 120, 197-199. Pesch, Markus II, 179.