^7:11“Then I kept on watching because of the arrogant words of the horn that was speaking. I was watching²⁹ until the beast was killed and its body destroyed and thrown into³⁰ the flaming fire. ^7:12As for the rest of the beasts, their ruling authority had already been removed, though they were permitted to go on living³¹ for a time and a season. ^7:13I was watching in the night visions,

“And with³² the clouds of the sky³³

one like a son of man³⁴ was approaching.

He went up to the Ancient of Days

and was escorted³⁵ before him.

^7:14To him was given ruling authority, honor, and sovereignty.

All peoples, nations, and language groups were serving³⁶ him.

His authority is eternal and will not pass away.³⁷

His kingdom will not be destroyed.³⁸

Read in Logos

Daniel 7:9: ...As I looked, thrones were placed, and the Ancient of Days took his seat; his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames; its wheels were burning fire.

Footnotes

24 Or “the Ancient One” (, , ), although the traditional expression has been retained in the present translation because it is familiar to many readers. Cf. “One who had been living for ever”; “the Eternal God.”
25 Traditionally the Aramaic word נְקֵא (néqe’) has been rendered “pure,” but here it more likely means “of a lamb.” Cf. the neqya’ (“a sheep, ewe”). On this word see further, M. Sokoloff, “’amar neqe’, ‘Lamb’s Wool’ (Dan 7:9),” 95 (1976): 277–79.
26 Aram “a flaming fire.”
27 Aram “were standing before him.”
28 Aram “judgment sat.”
29 The and Theodotion lack the words “I was watching” here. It is possible that these words in the are a dittography from the first part of the verse.
30 Aram “and given over to” (so ).
31 Aram “a prolonging of life was granted to them.”
32 The has ἐπί (epi, “upon”) here (cf. Matt 24:30; 26:64). Theodotion has μετά (meta, “with”) here (cf. Mark 14:62; Rev 1:7).
33 Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.
34 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.
35 Aram “they brought him near.”
36 Some take “serving” here in the sense of “worshiping.”
37 Aram “is an eternal authority which will not pass away.”
38 Aram “is one which will not be destroyed.”