Daniel 7:13 · Bible study
Daniel 7:13 Commentary: Study, The Son of Man Before the Ancient of Days
Hebrew · 11 what the commentators say
Meaning in one sentence
Who is the 'son of man' in Daniel's vision? Examining messianic and corporate interpretations, and the passage's impact on Jesus' self-identification.
Research Summary
- Meaning: A human-like figure arrives on clouds before God to receive eternal, universal dominion.
- Key words: bar enash (Aramaic for 'son of man'), 'attiq yomin (Ancient of Days), 'anan (clouds).
- Main debate: Whether the figure is the Messiah or a symbolic representation of the faithful people of Israel.
- Theological theme: God's sovereignty over history; the kingdom is given to the Son of Man and to the saints.
- Best use: Provides the biblical foundation for Jesus' self-identification as the Son of Man who comes in glory.
Translation Comparison
BSB Berean Standard Bible 2020
In my vision in the night I continued to watch, and I saw One like the Son of Man coming with the clouds of heaven. He approached the Ancient of Days and was led into His presence.
WEB World English Bible 2000
“I saw in the night visions, and behold, there came with the clouds of the sky one like a son of man, and he came even to the Ancient of Days, and they brought him near before him.
KJV King James Version 1769
I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him.
ASV American Standard Version 1901
I saw in the night-visions, and, behold, there came with the clouds of heaven one like unto a son of man, and he came even to the ancient of days, and they brought him near before him.
YLT Young's Literal Translation 1898
`I was seeing in the visions of the night, and lo, with the clouds of the heavens as a son of man was one coming, and unto the Ancient of Days he hath come, and before Him they have brought him near.
Darby Darby Bible 1890
I saw in the night visions, and behold, there came with the clouds of heaven [one] like a son of man, and he came up even to the Ancient of days, and they brought him near before him.
Douay-Rheims Douay-Rheims Bible 1899
I beheld, therefore, in the vision of the night, and lo, one like the Son of man came with the clouds of heaven, and he came even to the ancient of days: and they presented him before him.
Translations in other languages (10 available)
Miraba yo en la visión de la noche, y he aquí en las nubes del cielo como un hijo de hombre que venía, y llegó hasta el Anciano de grande edad, é hiciéronle llegar delante de él.
Eu estava vendo em minhas visões de noite, e eis que estava vindo nas nuvens do céu como um filho do homem; e ele chegou até o Ancião de dias, e o fizeram chegar diante dele.
Je regardai pendant mes visions nocturnes, et voici, sur les nuées des cieux arriva quelqu’ un de semblable à un fils de l’homme; il s’ avança vers l’ ancien des jours, et on le fit approcher de lui.
Ich sah in diesem Gesicht des Nachts, und siehe, es kam einer in des Himmels Wolken wie eines Menschen Sohn bis zu dem Alten und ward vor ihn gebracht.
Verder zag ik in de nachtgezichten, en ziet, er kwam Een met de wolken des hemels, als eens mensen zoon, en Hij kwam tot den Oude van dagen, en zij deden Hem voor Denzelven naderen.
Io guardavo, nelle visioni notturne, ed ecco venire sulle nuvole del cielo uno simile a un figliuol d’uomo; egli giunse fino al vegliardo, e fu fatto accostare a lui.
Widziałem też w widzeniu nocnem, a oto przychodził w obłokach niebieskich podobny synowi człowieczemu, a przyszedł aż do Starodawnego, i przywiedziono go przed obliczność jego.
Видел я в ночных видениях, вот, с облаками небесными шел как бы Сын человеческий, дошел до Ветхого днями и подведен был к Нему.
我 在夜間的 異象 中觀看，見 有一位像人 子的，駕著 天 雲 而 來， 被領 到 亙古 常在 者面前，
I saw in visions of the night, and there was coming with the clouds of heaven one like a man, and he came to the one who was very old, and they took him near before him.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Daniel 7:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Daniel 7:13 depicts a pivotal moment in the heavenly courtroom. The 'one like a son of man' appears in deliberate contrast to the four beasts from the sea (Dan 7:2, 8). Whereas the beasts embodied oppressive earthly kingdoms, this figure arrives on clouds, imagery elsewhere reserved for God. John Gill, Adam Clarke, and John Calvin each identify the figure as the Messiah, a view with deep roots in Jewish tradition (Talmud, Zohar). Yet the Cambridge Bible and Keil and Delitzsch note an alternative reading: the 'son of man' may represent the covenant people, since Daniel 7:27 gives the kingdom to 'the people of the saints of the Most High.' The debate is not whether God's kingdom arrives, but who the figure primarily represents. All agree the vision promises that God's everlasting dominion will replace all human rule.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Messianic/Christological: The figure receives dominion and is worshipped (Dan 7:14); Jesus applied the title to himself and connected it with his coming on clouds (Mark 14:62).
- Corporate/Israel: Daniel 7:27 says the kingdom is given to 'the people of the saints'; the phrase 'son of man' is a regular idiom for humanity.
- Both/And (King represents the people): A pattern in the OT where the king embodies the nation; thus the Son of Man may be both a messianic individual and representative of God's people.
What is clear: The vision depicts a human-like figure receiving an everlasting kingdom from God, guaranteeing that evil will not have the final word and that God's rule will prevail.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the Figure | The figure is human-like, representing the opposite of the beastly kingdoms. | Most Christian interpreters (Calvin, Gill) see him as the Messiah. The Cambridge Bible and others argue he represents the ideal people of Israel, since Daniel 7:27 gives the kingdom to 'the people of the saints.' |
| Timing of the Investiture | The Son of Man receives the kingdom at some point after the judgment of the beasts. | Some (Wesley, Jamieson-Fausset-Brown) see it fulfilled at Christ's ascension. Others place it at his second coming. The text does not specify a time gap. |
| Relation to Jesus | Jesus consciously identified with this figure, using 'Son of Man' as his primary self-designation. | Catholic, Orthodox, Protestant, and Evangelical traditions agree on messianic identification. The corporate interpretation is more common among critical scholars and some Jewish readers. |
| The Kingdom's Present Reality | The kingdom is both heavenly and future. | Catholics and Orthodox see it as already present in the Church and sacraments. Many Protestants emphasize a future, visible establishment. Pentecostals stress both a present spiritual experience and future hope. |
Historical & Cultural Context
Daniel writes from the Persian court, likely around 540 BC. The book shifts from Hebrew to Aramaic in chapter 2 through chapter 7. Chapter 7 is a literary unit: a night vision of four beasts followed by a heavenly judgment and the appearance of a human-like figure. The beasts (lion, bear, leopard, and a terrifying fourth beast) represent successive world-powers that defy God. In stark contrast, 'one like a son of man' (Aramaic: kevar enash) appears. The phrase simply means 'a human being' (cf. Ps 8:4), but the context gives it royal and messianic weight.
He comes 'with the clouds of heaven.' In the Old Testament, clouds are often the vehicle of divine theophany (Ex 19:9; Ps 68:4, 104:3). Here the figure rides on divine prerogative. He approaches 'the Ancient of Days' ('attiq yomin), the white-robed Judge from vv. 9, 10. The passive verb 'they brought him near' (haqrevuhi) implies a formal presentation, likely by angels. This scene resembles an enthronement ceremony in which the rightful king is brought into the presence of the sovereign to receive authority. For Daniel's first audience, exiled and under oppression, this vision assured them that a truly human (and divinely empowered) ruler would one day receive the kingdom. Jesus himself would later take up this image directly at his trial (Mark 14:62) and reshape it around his own identity and mission.
Textual Notes
The supplied commentary sources note no significant textual variants for Daniel 7:13. The Aramaic text is stable across manuscripts. The main interpretive variation is lexical, whether to translate bar enash as 'a son of man' (indefinite) or 'the Son of Man' (definite, as in KJV). Modern translations correctly prefer the indefinite, as the Aramaic lacks the article. The difference matters: the indefinite form points to a figure who appears like a human, divine yet in human form, while the definite form assumes a known individual, the Messiah.
Reception History
Jewish interpreters in the Talmud and Midrash consistently identified the figure with the Messiah, a tradition continued in Christian reading from the early church fathers onward. Irenaeus and Justin Martyr used the passage to argue for Christ's deity and his role as the second Adam. During the Reformation, Calvin and other Reformers saw here Christ's ascension and session at the right hand of God. In the nineteenth century, critical scholars such as Hitzig and Hofmann proposed the corporate interpretation, arguing that the 'son of man' represents the faithful remnant of Israel, a view later adopted by some mainline Protestant scholarship. Despite disagreements, the verse has been central to Christian eschatology and christology, especially in shaping the Gospel accounts of Jesus' trial and his claims about his return.
Preaching This Verse
Three-point outline
- The Contrast: Humanity over Bestiality. The four beasts rise from the sea, chaos, rebellion, brute force. The Son of Man comes from heaven, fully human, fully authorized. God’s kingdom does not mirror the world’s power.
- The Coronation: Presentation before the Throne. The Son of Man is led into the presence of the Ancient of Days. This is a formal investiture. Authority is transferred not through conquest but by divine decree.
- The Consummation: An Everlasting Kingdom. Verse 14 makes clear: his dominion will never pass away. No subsequent empire will overturn it. The promise stands secure for every generation.
Five-point outline
- Setting. The vision occurs after the judgment of the fourth beast (vv.9, 12). Only after evil is judged does the kingdom come.
- Identity. The figure is 'like a son of man', a true human, not a hybrid monster. He represents the opposite of the beastly empires.
- Arrival. He comes with clouds, a divine mode of travel. His origin is heaven, not the earth or the sea.
- Audience. He stands before the Ancient of Days, the eternal Judge. This is a legal and royal audience.
- Outcome. He receives dominion, glory, and a kingdom. The kingdom is given to him, and through him to the saints (v.27).
Illustration hooks
- A courtroom scene: the rightful heir is finally summoned before the judge after a long and corrupt regency. The crooked trustees are removed, and the estate is handed over.
- An inauguration: after a period of brutal dictators, a new leader takes the stage, not in a tank but in a simple suit, and the people see a face, not a symbol of power.
- A father presenting his son at a family gathering to announce that the business will pass to him. The presentation is formal, public, and filled with hope.
Questions your congregation is asking
- “Is the ‘son of man’ in Daniel exactly the same person as Jesus? If so, when did this vision become reality?”
- “If Jesus already received the kingdom at his ascension, why is the world still full of evil?”
- “What does this passage mean for nations and governments today? Does it promise that God will judge corrupt systems?”
Leading a Discussion
Daniel 7:13 is the turning point of the vision. After watching four terrifying empires rise and fall, Daniel sees a figure who looks human approaching God’s throne. This passage shaped the way Jesus spoke about himself more than any other Old Testament text. As you study it together, keep the three questions in mind: What does the vision say about God’s plan? Who is this Son of Man? And what difference does it make for us?
Discussion questions
- What details stand out to you in the contrast between the beasts and the Son of Man?
- Why does Daniel describe the figure as ‘like a son of man’ rather than as a king or a divine being?
- What does the setting (the heavenly court, the Ancient of Days) tell us about where ultimate authority rests?
- Two major interpretations see this figure as the Messiah or as the people of Israel. What biblical evidence can you find for each view? (Consider Dan 7:18, 27 and Mark 14:62.)
- How does this vision address the problem of oppressive power and injustice? What hope does it give?
- If the Son of Man has already been given dominion (as Christians believe through Christ’s resurrection and ascension), how should that change the way you face difficult situations in society or politics?
- Jesus deliberately used the title ‘Son of Man’ for himself. How does Daniel 7 help you understand what he meant?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 8:4 | what is man, that you think of him? What is the son of man, that you care for him? |
| Psalms 8:5 | For you have made him a little lower than the angels, and crowned him with glory and honor. |
| Psalms 47:5 | God has gone up with a shout, Yahweh with the sound of a trumpet. |
| Psalms 68:17 | The chariots of God are tens of thousands and thousands of thousands. The Lord is among them, from Sinai, into the sanctuary. |
| Psalms 68:18 | You have ascended on high. You have led away captives. You have received gifts among people, yes, among the rebellious also, that Yah God might dwell there. |
| Isaiah 9:6 | For a child is born to us. A son is given to us; and the government will be on his shoulders. His name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. |
| Isaiah 9:7 | Of the increase of his government and of peace there shall be no end, on David’s throne, and on his kingdom, to establish it, and to uphold it with justice and with righteousness from that time on, even forever. The zeal of Yahweh of Armies will perform this. |
| Jeremiah 49:19 | “Behold, he will come up like a lion from the pride of the Jordan against the strong habitation; for I will suddenly make them run away from it, and whoever is chosen, I will appoint him over it. For who is like me? Who will appoint me a time? Who is the shepherd who will stand before me?” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that Daniel's vision of "one like the Son of man" is the Messiah, the only Old Testament passage using this exact title in a messianic sense. He stresses the term's root meaning of human weakness, showing Christ fully identified with frail humanity, and notes Jesus later adopted this as his favorite self-designation.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentary argues that the figure like a son of man in Daniel’s vision represents the ideal people of Israel, not the Messiah. The evidence comes from the vision’s own interpretation, where the saints of the Most High receive the same everlasting dominion promised to that figure.
Geneva Bible Notes Reformed 1599
The Geneva Notes identify the Son of man as Christ, who ascends in the clouds to the Ancient of days, that is, God the Father. This vision shows Christ's exaltation and his reception of eternal dominion from the Father, distinct from any earthly king.
Gill's Exposition of the Bible Baptist 1748
Gill insists this vision refers to the Messiah, not to any human figure, and that the "Son of man" coming with clouds points to a future event. He distinguishes this from Christ's first coming or ascension, seeing it as the moment when the Messiah receives the kingdom from the Ancient of Days in open glory.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB argues that the title "Son of man" identifies Christ as the head of restored humanity, reversing the beast-like condition caused by following the serpent. He sees Christ's investiture with the kingdom as occurring at His ascension, when He received universal power invisibly. This initial investiture serves as the pledge of His future visible reign.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch firmly reject reading the son of man as the people of Israel. For them, the coming with clouds of heaven signifies a personal Messiah descending from heaven to earth, distinct from the saints. The figure receives an everlasting kingdom as its king, not as a collective.
Lange's Commentary Reformed 1857
Lange argues the fourth beast and its little horn point first to Antiochus Epiphanes and the Maccabean persecution, yet also foreshadow the final antichrist. The prophet saw both near and distant fulfillments as a single landscape, with Antiochus serving as a type of the ultimate enemy of God's people.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry reads this vision as written for the comfort of God's people facing persecution from every age's proud enemies. His distinctive point is that the scene of judgment and the Ancient of Days on His throne gives believers patience and hope, showing that oppressors will not have the last word.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley identifies the Son of man as the Messiah and interprets the coming with clouds not as the second coming but as Christ's ascension. At that moment, he says, Jesus received his royal authority to protect the church and restrain its enemies.