32 Thomas R. Hatina the identity of those who will experience the predicted events in these general terms is enough of a challenge to the long-standing claim that 9,1 concerns a promise of a blessing to protagonists. 3. Historical Assessment: Situating Mark 9,1 in the Context of Early Jewish Eschatology That the antagonists of the story should “see” the manifestation of God would not have been an unusual anticipation for an early Jewish Christian like Mark. There were certainly enough precedents upon which to draw. For example, in Isa 64,1-2 the prophet says that God reveals himself, through acts of judgment, to the adversaries “that the nations may tremble”. And in Nah 1,5 when the prophet says that the “earth is up heaved by his [God’s] presence”, he is metaphorically describing the experience of judgment by the adversaries. A similar motif also appears in early Jewish and Christian martyrological tradition, in which the adversaries “see” the vindication of their victims (e.g. Wis 5,2; Rev 11,12; ApcEl 35,7). Vindication, once again, presupposes some kind of violent overthrow of the adversaries. A closer parallel to Mark is found in 1 Enoch 62,3-5 which foretells that the unrighteous worldly leaders are the ones who will “see” the son of man: On the day of judgment, all the kings, the governors, the high officials, and the landlords shall see and recognize him — how he sits on the throne of his glory, and righteousness is judged before him.... They shall be terrified and dejected; and pain shall seize them when they see that son of man sitting on the throne of his glory” (36). With respect to the language which conveys the power of God’s rule, Mark’s imagery in 9,1 is not unlike that which is found in the Septuagint where references to divine judgment commonly depict God in terms that assert his complete superiority over the enemies of the righteous — whether the enemies are human or divine, foreign or domestic. While the construction “kingdom of God” is relatively rare in the Jewish Scriptures, similar references to the manifestation of God’s might or strength are fairly common (37). Assertions of God’s (36) Translation is from E. ISAAC, “1 (Ethiopic Apocalypse of) Enoch”, The Old Testament Pseudepigrapha (ed. J.H. CHARLESWORTH) (New York 1983) I, 43. On the link between 1 Enoch 62,3-5 and Mark, see especially MARCUS, The Way of the Lord, 166-167. (37) Identifying the manifestation of God’s strength in Judaism with Jesus’ preaching of the kingdom of God is well supported by CHILTON, God in Strength, 277-293.