30 Thomas R. Hatina especially in light of the temporal qualifiers in vv. 29-30. Surely, Mark could have continued by having Jesus say “You will see (o[yesqe) the son of man coming…”. Another option would have been to simply use the all encompassing oiJ ejklektoiv aujtou' as he does in v. 27 (31)? After all, this is certainly what is expected if 9,1 were indeed a promise of vindication. The better explanation is that Mark directs this kind of language at the out-group or the antagonists. This approach also fits very well with the cosmic portents in 13,24-45 which, as I argue elsewhere, are well established metaphors for judgment in early Judaism (32). b) Mark 14,62: Who are “You”? In the third and final use of this apocalyptic language, in Mark 14,62, the identity of those who will see this manifestation of God is unmistakable. Mark explicitly identifies them as the Jewish religious inquisitors who have occupied the role of the major antagonists in the story. In response to the interrogation of the temple tribunal, which consists of the chief priest and the Sanhedrin, Jesus warns them, “you will see the son of man sitting at the right hand of power, and coming with the clouds of heaven”. Such language, especially when directed at adversaries, conveys divine judgment in the tradition Dan 7,9-14 and Ps 110,1, where the “sitting at the right hand of power” is a circum- locution for not only vindication, but victory over one’s enemies, usually by means of divinely sanctioned violent action (33). In early Jewish and Christian eschatological myths, judgment and vindication are closely bound together. Depending on the context, one can predominate over the other, which is exactly what occurs in 14,62. Jesus’ vindication is certainly presupposed, but the emphasis in the exchange, which infuriates the high priest, is the condemnation leveled at the establishment (34). In other words, it is not Jesus’ affirmation that he is a messianic figure which causes the violent response; it is rather (31) The disciples appear to be identified with oiJ ejklektoiv in 13,20 and 13,22 (32) T.R. HATINA, In Search of a Context. The Function of Scripture in Mark’s Narrative (SSEJC 8; JSNTSup 232; London 2002) 357-364. (33) On the “coming of the son of man” as judgment in Mark’s context, see PESCH, Naherwartungen, 166-72; C.A. EVANS, Mark 8:27–16:20 (WBC 34B; Nashville 2001) 450-452. (34) On the Christianization of this imagery, see J. SCHABERG, “Mark 14:62: Early Christian Merkabah Imagery?”, Apocalyptic in the New Testament. Essays in Honor of J. Louis Martyn (ed. J. MARCUS – M.L. SOARDS) (JSNTSup 24; Sheffield 1989) 69-94.