Why is the "Son of Man" title in Daniel 7:14 significant for understanding Jesus' identity? Term and Linguistic Roots Daniel’s phrase “Son of Man” in 7:13–14 (Aramaic : בַּר אֱנָשׁ, bar ’enāš) is an idiom for “human being,” yet the context elevates this person far above ordinary humanity. The same idiom becomes the Greek ὁ υἱὸς τοῦ ἀνθρώπου (ho huios tou anthrōpou) in the Septuagint and New Testament, preserving both the human nuance and the exalted connotation. Literary and Historical Context of Daniel 7 Daniel 7 shifts from court tales to apocalyptic visions dated “in the first year of Belshazzar” (v. 1). The four hybrid beasts represent successive human empires; the final horn persecutes the saints. God—“the Ancient of Days”—convenes a heavenly court, condemns the beast, and transfers all authority to the “Son of Man.” The scene parallels Ancient Near-Eastern enthronement imagery yet uniquely ascribes everlasting dominion to a single individual (vv. 13–14), thereby fusing royal, priestly, and divine prerogatives. Visionary Setting: Divine Courtroom “I watched as thrones were put in place, and the Ancient of Days took His seat” (7:9). Amid fire, myriads of angels, and open books of judgment, a figure “coming with the clouds of heaven” (7:13) approaches—a direct echo of Yahweh’s cloud-riding in Psalm 68:4 and Isaiah 19:1. In the Ancient Near East, riding clouds is the province of deity; hence Daniel’s audience would recognize an implicitly divine claim. The Son of Man as a Heavenly, Pre-existent Figure Unlike other men or even angels, this figure: • Comes from heaven, not earth • Is escorted, not summoned, into the divine presence • Receives worship (“serve,” Aramaic : פלח, pelach, used elsewhere only of service to deity; cf. Ezra 7:24) • Holds an eternal, indestructible kingdom (7:14) Thus the “Son of Man” combines true humanity (“like a son of man”) with prerogatives unique to God. Everlasting Dominion and Universal Worship “He was given dominion, glory, and a kingdom, so that those of every people, nation, and language should serve Him; His dominion is an everlasting dominion that will not pass away” (7:14). The text answers Genesis 3’s loss of dominion by promising a restored, universal reign through a single human-divine Mediator, fulfilling Psalm 2 and 110 and anticipating Revelation 11:15. Jewish Second-Temple Expectations Intertestamental works echo Daniel’s exalted human figure: • 1 Enoch 46–48 describes “that Son of Man” pre-existent and worshiped. • 4Q246 (“Son of God” fragment, Qumran) calls a future deliverer “Son of God… His kingdom will be an everlasting kingdom.” These sources show that Daniel’s “Son of Man” was already read messianically before Jesus. Jesus’ Deliberate Self-Designation Jesus calls Himself “the Son of Man” about eighty times. By selecting this title rather than “Messiah” or “Son of David,” He imports Daniel 7 yet avoids political misinterpretation. Key moments: • Authority to forgive sins—Mark 2:10. • Lord of the Sabbath—Mark 2:28. • Prediction of suffering and vindication—Mark 8:31; 9:31; 10:45. • Apocalyptic coming on clouds—Mark 13:26 paralleling Daniel 7:13. Trial before the Sanhedrin: Claim to Danielic Authority Under oath, Jesus quotes Daniel 7:13 and Psalm 110:1: “You will see the Son of Man seated at the right hand of Power and coming with the clouds of heaven” (Mark 14:62). The high priest tears his garments, charging blasphemy—proof they understood the claim to deity inherent in Daniel’s vision. Resurrection as Vindication of the Son of Man Daniel 7 foresees the vindication of the persecuted saints through the enthronement of their Representative. Jesus’ bodily resurrection (1 Corinthians 15:3–8) provides public, historical vindication: the empty tomb (attested by enemy admission, Matthew 28:11–15), multiple eyewitness group appearances (1 Corinthians 15:6), and the transformation of skeptics (James, Paul). These facts cohere with Danielic enthronement more convincingly than any rival hypothesis. Interlocking Messianic Titles “Son of Man” unifies: • Davidic King—2 Sam 7; Psalm 2, 110. • Suffering Servant—Isa 52:13–53:12 (Jesus intertwines His suffering with Daniel 7 glory, Mark 10:45). • Son of God—divine prerogatives (John 5:19–23 links Son of Man judgment with worship of the Son equal to the Father). Archaeological Corroboration Babylonian strata at Nebuchadnezzar’s Babylon, the Nabonidus Chronicle, and the Verse Account confirm the Belshazzar coregency implied in Daniel 5 and 7. Such precision argues for an eyewitness author and strengthens confidence in the Son-of-Man vision housed within the same memoir. Eschatological Fulfillment and Final Judgment Revelation 1:13; 14:14; and 19:11–16 depict the returning Christ as “one like a Son of Man,” explicitly echoing Daniel 7. His final victory, millennial reign, and eternal kingdom consummate the prophetic timeline, confirming the young-earth, creation-fall-redemption-restoration framework. Pastoral and Evangelistic Application The title assures believers of a sympathetic High Priest who is both human and divine (Hebrews 4:14–16) and confronts unbelievers with a resurrected Lord who commands repentance (Acts 17:30–31). Trust in the Son of Man secures everlasting life, for “whoever believes in Him shall not perish but have eternal life” (John 3:16). Therefore, the “Son of Man” in Daniel 7:14 is pivotal: it identifies Jesus as the pre-existent, divine-human King whose death, resurrection, and future return fulfill God’s redemptive plan and establish an unshakeable kingdom that alone offers salvation and meaning. |
    |