Markus 14:62

14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand ¹  of the Power ²  and coming with the clouds of heaven.” ³ 

Daniel 7:13

7:13 I was watching in the night visions,

“And with ⁴  the clouds of the sky ⁵ 

one like a son of man ⁶  was approaching.

He went up to the Ancient of Days

and was escorted ⁷  before him.

Matius 16:27

16:27 For the Son of Man will come with his angels in the glory of his Father, and then he will reward each person according to what he has done. ⁸ 

Matius 24:30

24:30 Then ⁹  the sign of the Son of Man will appear in heaven, ¹⁰  and ¹¹  all the tribes of the earth will mourn. They ¹²  will see the Son of Man arriving on the clouds of heaven ¹³  with power and great glory.

Matius 25:31

The Judgment

25:31 “When ¹⁴  the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne.

Matius 26:64

26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand ¹⁵  of the Power ¹⁶  and coming on the clouds of heaven.” ¹⁷ 

Yohanes 1:14

1:14 Now ¹⁸  the Word became flesh ¹⁹  and took up residence ²⁰  among us. We ²¹  saw his glory – the glory of the one and only, ²²  full of grace and truth, who came from the Father.

Yohanes 5:27

5:27 and he has granted the Son ²³  authority to execute judgment, ²⁴  because he is the Son of Man.

Yohanes 12:34

12:34 Then the crowd responded, ²⁵  “We have heard from the law that the Christ ²⁶  will remain forever. ²⁷  How ²⁸  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

[14:62]  ¹ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[14:62]  ² sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[14:62]  ³ sn An allusion to Dan 7:13.

[7:13]  ⁴ 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).

[7:13]  ⁵ tn Or “the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heavens” or “sky” depending on the context.

[7:13]  ⁶ 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.

[7:13]  ⁷ tn Aram “they brought him near.”

[16:27]  ⁸ sn An allusion to Pss 28:4; 62:12; cf. Prov 24:12.

[24:30]  ⁹ tn Here καί (kai) has not been translated.

[24:30]  ¹⁰ tn Or “in the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[24:30]  ¹¹ tn Here τότε (tote, “then”) has not been translated to avoid redundancy in English.

[24:30]  ¹² tn Here καί (kai) has not been translated.

[24:30]  ¹³ sn An allusion to Dan 7:13. Here is Jesus returning with full authority to judge.

[25:31]  ¹⁴ tn Here δέ (de) has not been translated.

[26:64]  ¹⁵ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[26:64]  ¹⁶ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[26:64]  ¹⁷ sn An allusion to Dan 7:13 (see also Matt 24:30).

[1:14]  ¹⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:14]  ¹⁹ tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.

[1:14]  ²⁰ tn Grk “and tabernacled.”

[1:14]  sn The Greek word translated took up residence (σκηνόω, skhnow) alludes to the OT tabernacle, where the Shekinah, the visible glory of God’s presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that once was found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19-21. The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth – the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John’s Gospel.

[1:14]  ²¹ tn Grk “and we saw.”

[1:14]  ²² tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[5:27]  ²³ tn Grk “him.”

[5:27]  ²⁴ tn Grk “authority to judge.”

[12:34]  ²⁵ tn Grk “Then the crowd answered him.”

[12:34]  ²⁶ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  sn See the note on Christ in 1:20.

[12:34]  ²⁷ tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).

[12:34]  ²⁸ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.