Daniel 7:13-14

Daniel sees 'one like a son of man' coming with the clouds of heaven, given dominion, glory, and a kingdom. Jesus' 'they will see the Son of Man coming in a cloud with power and great glory' is the climactic appropriation of this throne-vision, the most important OT reference in the discourse. Highest volume, recurrence, and coherence.

The title 'the Son of Man' combined with exaltation before the council fuses Psalm 110 with Daniel 7's 'one like a son of man' coming with the clouds to receive dominion. This Daniel-Psalm 110 conflation is recurrent in the passion tradition and coheres with Luke's Son-of-Man Christology.

The self-designation 'Son of Man' derives from Daniel's vision of 'one like a son of man' who comes with the clouds and receives dominion. Mark's title is recurrent and load-bearing; though here paired paradoxically with suffering, the Danielic figure of vindicated dominion underlies the whole Son-of-Man complex.

'When he comes in the glory of his Father with the holy angels' renders the Son of Man's coming in Daniel's vision, where the one like a son of man comes with the clouds before the Ancient of Days to receive glory and an everlasting kingdom. The conjunction of Son of Man, coming, and glory is a direct appropriation.

'Son of Man has authority on earth to forgive sins' fuses the Danielic 'one like a son of man' to whom dominion and authority (exousia/sholtan) are given. Matthew transfers heavenly enthronement authority into an earthly act of forgiveness, the key warrant for the healing.

'The Son of Man will come in the glory of his Father with his angels... coming in his Kingdom' draws directly on the 'one like a son of man' coming with the clouds to whom dominion, glory, and an everlasting kingdom are given. Strong verbal ('Son of Man,' 'coming,' 'kingdom,' 'glory') and conceptual borrowing.

'The Son of Man... on the throne of his glory' alludes to the Danielic 'one like a son of man' given dominion and an everlasting kingdom.

The Son of Man coming in glory and seated on his throne, before whom all nations/peoples are gathered to serve him, is the direct backbone of v.31-32. Daniel's 'one like a son of man' receives dominion, glory, and kingdom over all peoples, nations, and languages; Matthew transposes this enthronement into the scene of universal judgment.

Judgment of the world entrusted to 'the man' (anthropos) recalls the son of man given everlasting dominion and judgment; supports the human appointed judge of v.31.

'Who is this Son of Man?' and the claim that the Christ 'remains forever' invoke Daniel's heavenly Son of Man given everlasting dominion. The crowd's puzzlement over an eternal yet 'lifted up' Son of Man trades on Dan 7's title; medium for the conceptual rather than verbal link.

Jesus' self-designation 'the Son of Man has authority on earth to forgive sins' draws on the one like a son of man to whom dominion and authority are given. The claim of authority bound to the Son of Man title gives volume and coherence with the Danielic vision.

Jesus' self-designation 'Son of Man' acting as eschatological acknowledger before God depends on Daniel's exalted Son of Man who receives dominion. This recurs across Luke's Son-of-Man sayings, satisfying Recurrence even where the verbal contact here is the title and heavenly setting.

The nobleman 'went into a far country to receive for himself a kingdom, and to return' evokes the Son of Man approaching the Ancient of Days to receive dominion, kingship, and a returning reign. Luke frames the parable amid expectation that the Kingdom would appear, making the Danielic enthronement-and-return pattern a coherent backdrop. Medium volume given the political-historical surface.

Jesus' conferral of a kingdom and a heavenly banquet table draws on the Son of Man receiving dominion and an everlasting kingdom in Daniel 7. The 'I confer on you a kingdom' language coheres with the Danielic transfer of rule, given Luke's repeated Son-of-Man framing in this chapter.

'Enter into his glory' echoes the enthronement of the one like a son of man who is given glory and dominion before the Ancient of Days. Luke pairs suffering with glorification, and Daniel 7 supplies the vindicated-and-glorified figure central to his messianic reading. Recurrence across the chapter supports it.

The ascent into heaven and the disciples' worship enact the giving of dominion and the service/worship of all peoples to the one like a son of man who comes with the clouds before the Ancient of Days. Luke's exalted Christ receiving worship realizes the Danielic enthronement. Coherence with the Son of Man framing of the chapter supports it.

The Son of Man receiving an everlasting kingdom — Jesus self-identifies as 'the Son of Man' who has a Kingdom from which his angels gather the wicked (v.37, 41); the Danielic Son-of-Man/kingdom matrix.

'the Son of Man' (20:28) again carries the Danielic title; the one given dominion and service by the nations is here the one who himself comes to serve, a deliberate Matthean inversion of the Danielic enthronement.

'Remember me when you come into your Kingdom' invokes the bestowal of an everlasting kingdom on one like a son of man (Dan 7:14). The kingdom-coming hope draws on Danielic enthronement language; thematic rather than verbal here.

Hays' thematic-coherence test: the ‘son of man’ who is given ‘dominion… glory… and a kingdom’ over ‘all’ coheres with Hebrews' enthroned-and-crowned Son, leading many to hear Dan 7's heavenly ‘son of man’ resonating beneath the Ps 8 ‘son of man’ — the human title carrying eschatological dominion. Verbal volume is low (the shared phrase ‘son of man,’ huios anthrōpou, is generic in the LXX), so the link is contested.

Persecution endured 'for the Son of Man's sake,' with reward in heaven, draws the title and the vindication-of-the-righteous frame from Daniel's heavenly Son of Man. Coherent with Luke's pervasive Son of Man usage.

The everlasting dominion given to the 'one like a son of man' is the kingdom Mark's Jesus proclaims and later claims (Mark 13:26; 14:62). In 1:15 the contact is thematic—the inbreaking eternal kingdom—rather than verbal, but the recurrence of Daniel 7 across Mark gives the echo real weight here.

'Son of Man is Lord of the Sabbath' — the title carries the dominion granted to the Danielic 'one like a son of man,' here extended over the Sabbath itself. Contested whether the title here is titular-Danielic or generic 'man.'

The exaltation of the suffering one to heavenly dominion over 'angels and authorities and powers' (3:22) recalls the Son of Man given everlasting dominion and all powers subjected to him. Faint, thematic cosmic-subjection parallel.

'another king' set against Caesar's decrees may evoke the everlasting dominion given to the son of man, but verbal volume is negligible.

The exalted Christ glorified and revealed in heavenly session may faintly invoke Daniel's Son of Man given dominion and glory before the Ancient of Days. Low volume since no distinctive vocabulary is reproduced; the echo rests on the shared schema of heavenly enthronement and future revelation "in glory" (v.4).

The one like a son of man brought up to the Ancient of Days and given dominion provides an apocalyptic backdrop for Jesus' heavenly enthronement and the subsequent worldwide proclamation. Coherence with Mark's son-of-man enthronement language (14:62) supports the link, though the ascension verb here points more directly to Psalm 110 and the Elijah motif.

The everlasting dominion given to the one like a son of man underlies the imminent-kingdom proclamation. Thematic, not verbal; part of the Danielic kingdom-of-heaven matrix behind John's (and Jesus') preaching.

'He gave him authority to execute judgment, because he is a son of man' explicitly grounds the Son's judging authority in the Danielic son-of-man who receives dominion and an everlasting kingdom from the Ancient of Days. Volume: the anarthrous 'son of man' plus granted judging authority is a direct Danielic signal. Coherence: very high. Recurrence: ties the resurrection-judgment scene to the dominion granted in Dan 7. This is the clearest figural citation in the discourse.

'Now the Son of Man has been glorified' draws on the one like a son of man who receives glory and dominion. John transposes the apocalyptic enthronement onto the hour of the cross, his signature reading of Daniel's glorification. Volume, recurrence, and coherence across John are maximal.

'The Father... has given all judgment to the Son, that all may honor the Son even as they honor the Father' reflects Daniel's one like a son of man to whom is given dominion and the worship/service of all peoples. Volume: conceptual (universal honor/authority granted by God to a son-of-man figure), made explicit when v.27 names him 'son of man.' Coherence: high with John's transfer of judgment and honor. Recurrence: Danielic son-of-man framing recurs across the Gospel tradition; here it grounds the demand that all honor the Son.

The one like a son of man presented before the Ancient of Days and given dominion, served by 'all peoples, nations, and languages,' figurally anticipates the hymn's arc — seen by angels, proclaimed among the nations, received up in glory. A heavenly enthronement pattern rather than a citation.