Son of Man is an important element of the eschatological-apocalyptic decorum in both Jewish and Christian texts; an eclectic decorum made of various elements such as, the Davidic king, the chosen servant of Deutero-Isaiah, and the "son of man" of Daniel.
Additional Jewish testimony to the messianic character of the text of Daniel 7:13 may be found in the
Zohar , "And they[the Israelites] will exercise dominion both on high and here below, as it is written, 'And, behold, there came with the clouds of heaven one like unto a Son of Man' (Dan 7:13) alluding to the Messiah, concerning whom it is also written,
'And in the days of those kings shall the God of heaven set up a kingdom' (Dan2:44). Hence Jacob desired that the blessings should be reserved for that future time, and did not take them up immediately" (1:145b).
If Daniel 7 deals with the relationship between God the Father and God the Son, as the ancient Christian interpreters argued, then we can assume that the latter has a certain propensity towards weakness, or sharing in human weakness. This is why he was designated to become one of us long before he took flesh and became man. Paul underscores Christ's willingness to share in our weakness, when he writes, "For we do not have a high priest who is unable to sympathize with our weaknesses (
astheneias), but we have one who in every respect has been tested as we are, yet without sin. Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need" (Heb 4:15-16). (NRSV) We might complement this Pauline text with a short paragraph from the so-called 'eschatological discourse' of Jesus, "Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see 'the Son of Man coming on the clouds of heaven' with power and great glory"(Matt 24:30). (NRSV)
The "sign of the Son of Man" was interpreted by ancient readers as a reference to the sign of the cross, a fair interpretation, if one agrees with the etymology we have advanced above, and the rendition of the Aramaic phrase as "son of weakness." Thus, the sign of the "weak one" cannot be anything other than the cross, and God, as Paul points out, can imbue the symbol of the cross with the character of his divine power, "For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God" (1 Cor 1:18).
In the New Testament, the phrase "the Son of Man" is frequently on Jesus' lips, and in all cases, except one, it is a definite reference. Most of the time, Jesus uses this title to contrast his current state of humility and suffering with the glory and dominion he had before, and which he will reveal to the chosen ones at the end of time. The most consistent feature of the New Testament descriptions of "the Son of Man" is the judicial function of the exalted Jesus. The relevant texts speak of an exalted eschatological Son of Man (Matt 24:30; 25:31; 26:24; John 5:27; Acts7:56; Rev 14:14). Some of the New Testament texts using the phrase focus on the pre-existence in glory of the Son of Man, "No one has ascended into heaven except the one who descended from heaven, the Son of Man" (John 3:13; [NRSV] cf. 6:27, 62).
According to Daniel 7:13, the divine-human character "was coming" (
'ātēhawā ), a vague expression which designates the appearance of Messiah as a lasting process: Messiah "was coming" before the great incarnation; and in Daniel's vision, "the Son of Man" was approaching the human observer, Daniel himself, but was unable to reach him at that point in time. On the contrary, he was approaching and "reached" (
mě t, ā) "the Everlasting One." The use of the verb
mě t, ā suggests that this encounter was a surprising, unexpected, event. Since the Messiah "was coming," but was never able to reach Daniel, we can infer that he was moving at that time only within the divine realm, and had not yet descended into human history. The quest of "the Son of Man" for "the Everlasting One" will be rewarded with a substantial release of power from the latter to the former (Dan 7:14).
This release of power may be a reference to Messiah's eternal glory, about which Jesus spoke before his arrest, "So now, Father, glorify me in your own presence with the glory that I had in your presence before the world existed" (John 17:5). (NRSV) However, Daniel 7:14 may also be a prophetic allusion to Christ's glorification after resurrection, "
And Jesus came and said to them, 'All authority in heaven and on earth has been given to me'" (Matt 28:18). (NRSV)
The "Son of Man," then, is depicted as "coming with [or: upon] the clouds of the sky." In the Old Testament, the cloud is the garment or dwelling-place of deity, the symbol of its presence in the midst of the people. [6] Isaiah 19:1 lauds the "Lord riding upon a soft cloud"; at the transfiguration, the cloud was the sign of God's presence on the mountain (Matt 17:5 and parallels); and on the day of his ascension, Jesus was taken up in a cloud, "When he had said this, as they were watching, he was lifted up, and a cloud took him out of their sight" (Acts 1:9). (NRSV)Similarly, at the end of time, a cloud will announce Christ's second coming, "Then they will see 'the Son of Man coming in a cloud' with power and great glory" (Luke 21:27). (NRSV) The recursive connection between this text and Daniel 7 is obvious, and reifies the specificities of Christ'srole as Son of Man and Son of God.~
The Aramaic Phrase Bar ’ěnoš “Son of Man” (Dan 7:13-14) Revisited - Bible & Scripture - Greek Orthodox Archdiocese of America