“And with 1 the clouds of the sky 2
one like a son of man 3 was approaching.
He went up to the Ancient of Days
and was escorted 4 before him.
7:14 To him was given ruling authority, honor, and sovereignty.
All peoples, nations, and language groups were serving 5 him.
His authority is eternal and will not pass away. 6
His kingdom will not be destroyed. 7
7:27 Then the kingdom, authority,
and greatness of the kingdoms under all of heaven
will be delivered to the people of the holy ones 8 of the Most High.
His kingdom is an eternal kingdom;
all authorities will serve him and obey him.’
1 tc The LXX has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).
2 tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
3 sn This text is probably the main OT background for Jesus’ use of the term “son of man.” In both Jewish and Christian circles the reference in the book of Daniel has traditionally been understood to refer to an individual, usually in a messianic sense. Many modern scholars, however, understand the reference to have a corporate identity. In this view, the “son of man” is to be equated with the “holy ones” (vv. 18, 21, 22, 25) or the “people of the holy ones” (v. 27) and understood as a reference to the Jewish people. Others understand Daniel’s reference to be to the angel Michael.
4 tn Aram “they brought him near.”
5 tn Some take “serving” here in the sense of “worshiping.”
6 tn Aram “is an eternal authority which will not pass away.”
7 tn Aram “is one which will not be destroyed.”
8 tn If the “holy ones” are angels, then this probably refers to the angels as protectors of God’s people. If the “holy ones” are God’s people, then this is an appositional construction, “the people who are the holy ones.” See 8:24 for the corresponding Hebrew phrase and the note there.