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Grammar Analysis: Daniel 7:13 (Aramaic) — כְּבַר אֱנָשׁ "like a son of man"

Text

Aramaic (v. 13): חָזֵ֤ה הֲוֵית֙ בְּחֶזְוֵ֣י לֵֽילְיָ֔א וַאֲרוּ֙ עִם־עֲנָנֵ֣י שְׁמַיָּ֔א כְּבַ֥ר אֱנָ֖שׁ אָתֵ֣ה הֲוָ֑ה וּקְדָמ֖וֹהִי הַקְרְבֽוּהִי׃

Aramaic (v. 14, context): וְלֵ֨הּ יְהִ֤יב שָׁלְטָן֙ וִיקָ֣ר וּמַלְכ֔וּ וְכֹ֣ל עַֽמְמַיָּ֗א אֻמַיָּ֛א וְלִשָּׁנַיָּ֖א לֵ֣הּ יִפְלְח֑וּן שָׁלְטָנֵ֞הּ שָׁלְטָ֤ן עָלַם֙ דִּֽי־לָ֣א יֶעְדֵּ֔ה וּמַלְכוּתֵ֖הּ דִּי־לָ֥א תִתְחַבַּֽל׃

KJV (v. 13): 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.

KJV (v. 14): And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion [is] an everlasting dominion, which shall not pass away, and his kingdom [that] which shall not be destroyed.

LXX-Theodotion (v. 13): ἐθεώρουν ἐν ὁράματι τῆς νυκτὸς καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος ἦν καὶ ἕως τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασεν καὶ ἐνώπιον αὐτοῦ προσηνέχθη.

LXX-OG (v. 13): ἐθεώρουν ἐν ὁράματι τῆς νυκτὸς καὶ ἰδοὺ ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἤρχετο, καὶ ὡς παλαιὸς ἡμερῶν παρῆν, καὶ οἱ παρεστηκότες παρῆσαν αὐτῷ.

(The OG substitutes ἐπί "upon" for Theodotion's μετά "with" — a textually famous variant; Mark 14:62 parallels the Theodotion-family reading μετά.)

Word-by-Word Parsing

Daniel 7:13

# Aramaic Lemma Parsing Gloss
1 חָזֵ֤ה חזה Verb.Peal.Ptcp.ms.Abs (was) seeing
2 הֲוֵית֙ הוה Verb.Peal.Perf.1s I was
3 בְּ ב Prep in
4 חֶזְוֵ֣י חזו Noun.mp.Cst visions of
5 לֵֽילְיָ֔א לילי Noun.ms (det.) the night
6 וַ ו Conj and
7 אֲרוּ֙ ארו Interj behold
8 עִם עם Prep with
9 עֲנָנֵ֣י ענן Noun.mp.Cst clouds of
10 שְׁמַיָּ֔א שׁמין Noun.mp (det.) the heavens
11 כְּ כ Prep like / as
12 בַ֥ר בר Noun.ms.Cst a son of
13 אֱנָ֖שׁ אנשׁ Noun.ms.Abs mankind / man
14 אָתֵ֣ה אתה Verb.Peal.Ptcp.ms.Abs (was) coming
15 הֲוָ֑ה הוה Verb.Peal.Perf.3ms he was
16 וְ ו Conj and
17 עַד עד Prep unto
18 עַתִּ֤יק עתיק Adj.ms.Cst Ancient of
19 יֹֽומַיָּא֙ יום Noun.mp (det.) the Days
20 מְטָ֔ה מטא Verb.Peal.Perf.3ms he reached / arrived
21 וּ ו Conj and
22 קְדָמ֖וֹהִי קדם Noun.mp.Abs + 3ms before him
23 הַקְרְבֽוּהִי קרב Verb.Haphel.Perf.3mp + 3ms suff. they brought him near

Daniel 7:14 (immediate continuation — the response)

# Aramaic Lemma Parsing Gloss
1 וְ ו Conj and
2 לֵ֨הּ ל Prep + 3ms to him
3 יְהִ֤יב יהב Verb.Peil.Perf.3ms (there) was given
4 שָׁלְטָן֙ שׁלטן Noun.ms.Abs dominion
5 וִ ו Conj and
6 יקָ֣ר יקר Noun.ms.Abs honor
7 וּ ו Conj and
8 מַלְכ֔וּ מלכו Noun.fs.Abs kingdom
9 וְ ו Conj and
10 כֹ֣ל כל Noun.ms.Cst all of
11 עַֽמְמַיָּ֗א עם Noun.mp (det.) the peoples
12 אֻמַיָּ֛א אמה Noun.fp (det.) the nations
13 וְ ו Conj and
14 לִשָּׁנַיָּ֖א לשׁן Noun.mp (det.) the tongues
15 לֵ֣הּ ל Prep + 3ms to him
16 יִפְלְח֑וּן פלח Verb.Peal.Impf.3mp shall serve / pay cultic homage
17 שָׁלְטָנֵ֞הּ שׁלטן Noun.ms.Abs + 3ms his dominion
18 שָׁלְטָ֤ן שׁלטן Noun.ms.Cst dominion of
19 עָלַם֙ עלם Noun.ms.Abs eternity
20 דִּֽי די Rel which
21 לָ֣א לא Neg not
22 יֶעְדֵּ֔ה עדה Verb.Peal.Impf.3ms shall pass away
23 וּ ו Conj and
24 מַלְכוּתֵ֖הּ מלכו Noun.fs.Abs + 3ms his kingdom
25 דִּי די Rel which
26 לָ֥א לא Neg not
27 תִתְחַבַּֽל חבל Verb.Ithpaal.Impf.3fs shall be destroyed

Clause Structure (v. 13, from parser --clause)

# Type Structure Text
1 xQt0 [PreC] חָזֵה [Pred] הֲוֵית [Cmpl] בְּחֶזְוֵי לֵילְיָא "I was seeing in the visions of the night"
2 WXQt [Conj] וַ [Intj] אֲרוּ [Adju] עִם־עֲנָנֵי שְׁמַיָּא [Subj] כְּבַר אֱנָשׁ [PreC] אָתֵה [Pred] הֲוָה "and behold, with the clouds of the heavens, one like a son-of-man was coming"
3 WxQ0 [Conj] וְ [Cmpl] עַד־עַתִּיק יוֹמַיָּא [Pred] מְטָה "and unto the Ancient of Days he reached"
4 WxQ0 [Conj] וּ [Cmpl] קְדָמוֹהִי [PreO] הַקְרְבוּהִי "and before him they brought him near"

The parser places כְּבַר אֱנָשׁ in the subject slot (Subj) of clause 2 — i.e., the prepositional phrase כְּ + construct chain בַר אֱנָשׁ functions nominally as the logical subject of the circumstantial clause introduced by the presentative אֲרוּ ("behold"). This is a WXQt circumstantial/scene-presenting clause: Conj + non-verbal fronted element + participle + verb of being (אָתֵה הֲוָה = periphrastic progressive "was coming").

Construct Chain Analysis (from parser --construct)

Four construct chains govern the verse's imagery:

Construct Absolute Function
חֶזְוֵי לֵילְיָא "visions of the night" — genre marker
עֲנָנֵי שְׁמַיָּא "clouds of the heavens" — theophanic locus
בַר אֱנָשׁ "son of mankind" — the vision figure
עַתִּיק יוֹמַיָּא "Ancient of Days" — seated judge of v. 9

The four chains cluster the verse's referents into two polar figures framed by matching construct-plus-determined-plural pairs: (clouds-heavens ‖ Ancient-days, vision-night ‖ son-mankind). The grammar itself builds the axis of the scene.

Key Grammatical Features

1. The Simile Particle כְּ + Construct Chain בַר אֱנָשׁ — "like a son of man"

Form: Preposition כְּ "as, like" + construct noun בַר (ms.Cst, "son of") + absolute noun אֱנָשׁ (ms.Abs, "mankind / humanity").

Aramaic כְּ. The prefix preposition כְּ (kaph) is the Aramaic simile / comparison particle, cognate with Hebrew כְּ. It marks resemblance without identity: "like X," "as X," "having the appearance of X." In Daniel's vision idiolect the particle is the standard device for describing an unclassifiable being by comparison to a known category — cf. Dan 7:4 כְּאַרְיֵה ("like a lion"), 7:5 לְדֹב דָּמְיָה ("resembling a bear"), 7:6 כִּנְמַר ("like a leopard"), 7:8 כְּעַיְנֵי אֲנָשָׁא ("like the eyes of a man"), 7:9 כִּתְלַג ("like snow"), 10:5 כְּבַר אֱנָשׁ, 10:16 כִּדְמוּת בְּנֵי אָדָם (Hebrew). The particle concedes that the seer can offer only approximation — what he saw looked like a human figure but is not flatly called a human.

Construct chain בַר אֱנָשׁ. Aramaic בַר (cognate of Hebrew בֵּן, H1121) is in the construct state — the grammatical device for genitive relationships in Semitic languages. In the "son-of-X" idiom (see reference below), the construct בַר + absolute X does not designate literal parentage but membership in a class, participation in a quality, or representation of a type. Thus בַר אֱנָשׁ = "a human one / one of the human class / a member of humanity" — equivalent to English "a human being." The phrase is attested elsewhere as a simple circumlocution for a person (e.g., Dan 7:4 of the lion-beast becoming human; Ezra 6:11). The meaning is class-representative, not biological.

אֱנָשׁ absolute (not determined). The absolute state אֱנָשׁ (rather than determined אֲנָשָׁא "the [particular] man") is grammatically significant. Aramaic nouns have three states: - Absolute (indefinite / generic): אֱנָשׁ "a man / mankind" - Construct (bound to following noun): see בַר here - Emphatic / determined (definite, with -ā suffix): אֲנָשָׁא "the man"

Had the figure been presented as a determined individual already known to the audience, the text could have written כְּבַר אֲנָשָׁא ("like the son of the man"). The absolute אֱנָשׁ leaves the figure as a generic human — contrasting sharply with the determined plurals that flood the surrounding verse (עֲנָנֵי שְׁמַיָּ֔א, יֹומַיָּא֙, עַֽמְמַיָּ֗א, אֻמַיָּ֛א, לִשָּׁנַיָּ֖א — all emphatic). The figure arrives out of generic humanity and is elevated to the specific enthronement scene.

Full structure: כְּ [simile] + בַר [construct] + אֱנָשׁ [absolute] = "as/like a son of mankind" = "resembling a human being."

2. Periphrastic Progressive: Peal Participle + הֲוָה "was coming"

Form: אָתֵה (Verb.Peal.Ptcp.ms.Abs "coming") + הֲוָה (Verb.Peal.Perf.3ms "was") = periphrastic imperfective "was coming / kept coming."

Daniel 7 uses this pattern as its signature vision-narrative form. The verse opens identically — חָזֵה הֲוֵית (Ptcp + 1s Perf of הוה) "I was seeing / I kept watching" — a formula repeated in v. 2, v. 4, v. 6, v. 7, v. 9, v. 11 (twice), v. 13, v. 21. The participle + הוה construction is Aramaic's way of expressing durative / progressive action in past time, parallel to Biblical Hebrew's use of הָיָה + participle and to Greek's imperfect tense.

Here the construction frames motion in process: אָתֵה הֲוָה ("he was coming") — not punctual arrival but a progressing approach witnessed over the duration of the vision, matched by the Peal Perf. מְטָה ("he reached") which marks the terminus.

3. The Coming-with-Clouds Collocation: עִם + עֲנָנֵי שְׁמַיָּא

Form: Preposition עִם ("with, in company with") + construct chain עֲנָנֵי שְׁמַיָּא ("clouds of the heavens").

עִם is the standard Aramaic preposition of accompaniment / association (cognate Hebrew עִם). The choice of עִם rather than עַל ("upon") or בְּ ("in") is grammatically load-bearing: the figure is accompanied by the clouds, arriving in their company as a coordinate entity — not merely carried passively on a cloud-vehicle (עַל), and not simply surrounded by them (בְּ). The OG translator rendered the preposition as ἐπί ("upon"), Theodotion as μετά ("with"); the NT citations follow μετά/ἐπί variably (Mark 14:62 μετά, Matt 24:30 ἐπί, Rev 1:7 μετά). The Aramaic עִם is the more comitative option.

Clouds as theophanic idiom. In biblical Hebrew, clouds (עָנָן) + divine arrival is a theophany marker: Ex 13:21 (pillar of cloud); Ex 19:9 (Sinai); Ex 34:5 (Moses encounter); Lev 16:2 (Day of Atonement "I will appear in the cloud"); Num 11:25; Isa 19:1 ("the LORD rideth upon a swift cloud"); Ps 18:9–11; Ps 68:4; Ps 97:2; Ps 104:3; Nah 1:3 ("the clouds are the dust of his feet"). In the Hebrew Bible, riding / coming-with clouds is a prerogative of YHWH, not of human beings or angels. Daniel 7:13 applies this grammatical collocation to the bar-enash figure.

4. Haphel Causative Perf.3mp with 3ms Object Suffix: הַקְרְבוּהִי

Form: Verb.Haphel.Perf.3mp + 3ms pronominal suffix, from root קרב "be near / approach." Haphel (Aramaic causative stem, counterpart of Hebrew Hiphil) = "to cause to come near / bring near / present."

Grammatical function. The indefinite 3mp subject of הַקְרְבוּהִי ("they brought him near") is the standard Aramaic/Hebrew indefinite-plural construction equivalent to a passive — "they brought him near" = "he was brought near." The agents are unspecified (angelic attendants implied from the surrounding throne-room scene, Dan 7:10 "thousand thousands ministered unto him"); the grammar foregrounds the patient (the 3ms "him" = the bar-enash figure) and the result of the action (formal presentation before the throne).

Cultic presentation semantics. The root קרב is the standard biblical term for cultic presentation — offerings brought near to the altar (Lev 1:2; 3:1; 7:35), priests brought near for consecration (Ex 29:4, 8; Lev 8:6), and in royal-court Aramaic, subjects formally presented before the king. The Haphel of קרב thus marks the bar-enash figure's arrival as a formal investiture / presentation scene, not a casual approach.

5. Peil Divine Passive in v. 14: יְהִיב "was given"

Form: Verb.Peil.Perf.3ms — the Aramaic internal-passive of Peal (the Aramaic analogue to Hebrew Qal passive / Pual). Lemma יהב "give."

Grammatical function. The Peil stem encodes passive voice with unspecified agent. Combined with the dative לֵהּ ("to him"), יְהִיב = "there was given to him." In Aramaic apocalyptic grammar, the Peil passive (and parallel Hithpeel) with unspecified agent typically functions as a divine passive (passivum divinum) — the agent is God, unnamed out of reverence or because the scene itself (throne-room, Ancient of Days seated as judge v. 9–10) already identifies the source of the giving. Cf. Dan 2:37 "the God of heaven hath given thee a kingdom" (active, explicit); 4:16 וְלִבַב חֵיוָה יִתְיְהִב לֵהּ ("a beast's heart was given to him," Peil, divine passive); 7:4 וּלְבַב אֱנָשׁ יְהִיב לֵהּ; 7:25 וְיִתְיַהֲבוּן בִּידֵהּ (Ithpeel, divine passive of the saints given to the horn); 7:26 וְשָׁלְטָנֵהּ יְהַעְדּוֹן (active, of the horn's dominion taken away).

The dominion of v. 14 is therefore granted, not seized. The bar-enash figure is a receiver, not a conqueror — grammatically parallel to the saints in 7:22 ("judgment was given to the saints of the most High").

6. The Peal Imperfect 3mp יִפְלְחוּן — "shall serve / pay cultic homage"

Form: Verb.Peal.Impf.3mp from פלח ("serve / worship"), with compound subject "all peoples, nations, and tongues" and dative לֵהּ ("to him").

Grammatical function. The verb פלח in Biblical Aramaic is the standard lexeme for cultic service / religious worship. Its distribution in Daniel is diagnostic: - Dan 3:12, 14, 17, 18, 28 — refuses to serve (פלח) the golden image / Nebuchadnezzar's gods. - Dan 6:16, 20 (MT 6:17, 21) — Daniel serves (פלח) his God continually. - Dan 7:14, 27 — all nations serve (פלח) the bar-enash / the saints of the most High. - Ezra 7:24 — applied to temple personnel (priests, Levites, singers, Nethinim).

The root is never used in Biblical Aramaic for ordinary civil labor or political subjection — those are covered by עֲבַד "do, work" and related lexemes. פלח specifically denotes religious worship rendered to a deity or sacred object. That Dan 3 uses פלח as the refused cultic act toward the image and Dan 7:14 uses the identical verb for what "all peoples, nations, and tongues" render to the bar-enash is a deliberate lexical cross-link. The LXX renders it δουλεύσουσιν (Theod.) / λατρεύσουσα (OG) — both cultic service verbs in biblical Greek (λατρεύω is the technical cultic-worship term).

The compound subject וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא ("and all peoples, nations, tongues") is a Daniel-signature universality formula (Dan 3:4, 7, 29; 4:1; 5:19; 6:25; 7:14), expressing the totality of the human polity. The fronted direct-object-marker לֵהּ ("to him") is pleonastic/emphatic; it appears twice in the verse (once with יְהִיב, once with יִפְלְחוּן) foregrounding the bar-enash as exclusive recipient.

7. Imperfect + Relative Negation: דִּי־לָא יֶעְדֵּה / דִּי־לָא תִתְחַבַּל (v. 14)

Form: Relative particle דִּי + negative לָא + imperfect — "which shall not pass away / which shall not be destroyed." The second is Ithpaal (reflexive-passive Pael) of חבל "harm, destroy" = "be (utterly) destroyed."

These two parallel relative clauses close v. 14 and form a grammatical inclusio with the identical construction in Dan 2:44 (Nebuchadnezzar's dream-image interpretation: מַלְכוּ דִּי לְעָלְמִין לָא תִתְחַבַּל "a kingdom which shall never be destroyed"). The Ithpaal stem marks the perpetual intransitive-passive state of the kingdom — not merely "they will not destroy it" but "it cannot come to be destroyed." Combined with the עָלַם ("eternity, age-lasting") modifier on שָׁלְטָן, the grammar fixes the bar-enash's dominion as categorically permanent.

Cross-Reference: Jesus' Citation in Mark 14:62

Greek: ὁ δὲ Ἰησοῦς εἶπεν, Ἐγώ εἰμι· καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν καθήμενον τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ.

KJV: "And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven."

Grammatical correspondences to Daniel 7:13

Daniel 7:13 (Aramaic → Theod. LXX) Mark 14:62 (Greek) Correspondence
כְּבַר אֱנָשׁ / ὡς υἱὸς ἀνθρώπου τὸν υἱὸν τοῦ ἀνθρώπου anarthrous bar-enash → articular τὸν υἱὸν τοῦ ἀνθρώπου (titular/definite: "the Son of Man")
אָתֵה הֲוָה / ἐρχόμενος ἦν ἐρχόμενον present middle participle — same progressive "coming"
עִם־עֲנָנֵי שְׁמַיָּא / μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ verbatim quotation of the Theodotion/comitative reading

Grammatical transformations Jesus makes:

  1. Anarthrous → articular. Daniel's absolute אֱנָשׁ (generic "a human") becomes Mark's doubly-articular ὁ υἱὸς τοῦ ἀνθρώπου ("the Son of the Man") — the default Gospels idiolect that treats "Son of Man" as a fixed title referring to a specific eschatological figure. This is the grammatical signal that Jesus is claiming to be the definite fulfillment of the Daniel-7 class-representative, not merely a generic human.

  2. Future ὄψεσθε ("you shall see") + present participles. The high priest's audience (ὄψεσθε 2mp) is placed by Jesus in the future position of the Daniel 7:9–14 seer — "you will witness" the very vision Daniel witnessed. The present participles καθήμενον and ἐρχόμενον echo Daniel's periphrastic progressive (Ptcp + הוה).

  3. Composite citation. Jesus combines Ps 110:1 (ἐκ δεξιῶν καθήμενον τῆς δυνάμεως — "sitting at the right hand of Power") with Dan 7:13 (ἐρχόμενον μετὰ τῶν νεφελῶν — "coming with the clouds") in a single sentence. The grammatical subject of both participles is the same figure (τὸν υἱὸν τοῦ ἀνθρώπου), creating a syntactic identity claim: the seated Ps-110 figure and the coming Dan-7 figure are one person.

The Sanhedrin's verdict (Mark 14:63–64)

Greek: ὁ δὲ ἀρχιερεὺς διαρρήξας τοὺς χιτῶνας αὐτοῦ λέγει· τί ἔτι χρείαν ἔχομεν μαρτύρων; ἠκούσατε τῆς βλασφημίας· τί ὑμῖν φαίνεται; οἱ δὲ πάντες κατέκριναν αὐτὸν ἔνοχον εἶναι θανάτου.

KJV: "Then the high priest rent his clothes, and saith, What need we any further witnesses? Ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death."

Grammatically, the verdict clusters around three forms:

  • διαρρήξας (aorist active participle of διαρρήγνυμι, "having torn") — the ritual garment-rending of Lev 10:6 / 21:10 prohibition; here performed by the high priest himself in reaction. The aorist participle is antecedent to the finite λέγει ("says"): the act of tearing precedes and authorizes the spoken charge.
  • τῆς βλασφημίας (anarthrous-turned-articular genitive): "you heard the blasphemy" — the article signals that a specific, already-identified blasphemous utterance has just occurred. The high priest's grammar treats the identification as completed, requiring no further demonstration.
  • ἔνοχον εἶναι θανάτου (accusative + infinitive + objective genitive): "to be liable to / deserving of death" — the forensic formula for a capital judgment (Num 35:31 LXX; cf. Matt 26:66 parallel).

The grammatical warrant for calling Jesus' statement βλασφημία lies precisely in the Daniel-7 cluster: (a) Jesus has applied to himself the coming-with-clouds collocation (עִם + עֲנָנֵי שְׁמַיָּא / μετὰ τῶν νεφελῶν), a collocation the Hebrew Bible reserves for YHWH's theophanic motion; (b) he has placed himself in the position of the recipient of everlasting dominion and universal פְלַח-worship (Dan 7:14); (c) he has claimed seated position at the right hand of ἡ δύναμις ("the Power" = a Jewish circumlocution for God). Within Second-Temple Jewish grammar, appropriating the YHWH-theophany collocation to oneself was the paradigmatic blasphemy (cf. Lev 24:16 LXX; m. Sanh. 7:5). The Sanhedrin's immediate condemnation is a grammatical reading of Jesus' claim: he spoke as the כְּבַר אֱנָשׁ of Daniel 7:13, and the court read the grammar that way.

Summary of Grammatical Load-Bearing Points

  1. כְּ (simile particle) + בַר אֱנָשׁ (construct + absolute) = "like a son of mankind" — a generic human-resemblance description, class-representative not biological, with the absolute state leaving the figure indefinite in Daniel but made definite (articular τὸν υἱὸν τοῦ ἀνθρώπου) in Jesus' Gospel self-citation.
  2. עִם + עֲנָנֵי שְׁמַיָּא — comitative "with the clouds of the heavens": a theophanic collocation reserved in the Hebrew Bible for YHWH's own arrival, here applied to the bar-enash.
  3. Periphrastic progressive (Ptcp + הוה) gives the approach duration-in-vision; Haphel הַקְרְבוּהִי (indefinite-plural passive-equivalent) marks formal presentation before the throne.
  4. Peil יְהִיב (v. 14) — divine passive: dominion is given, not seized. The bar-enash is a receiver, paralleling the saints of 7:22.
  5. Peal Impf. יִפְלְחוּן (v. 14) — the same cultic-worship verb refused to Nebuchadnezzar's image (Dan 3) is here rendered to the bar-enash by all peoples-nations-tongues: the universal-cultic formula of Daniel's court chapters now reversed toward this singular human-like figure.
  6. דִּי־לָא יֶעְדֵּה / דִּי־לָא תִתְחַבַּל (v. 14) — double negation with Peal Impf. and Ithpaal Impf. fixes the dominion as categorically permanent (inclusio with Dan 2:44).
  7. Mark 14:62 grammatically compounds Dan 7:13 with Ps 110:1, applying the YHWH-theophany comitative clouds-collocation to himself as the definite-article τὸν υἱὸν τοῦ ἀνθρώπου — and the Sanhedrin reads the grammar as blasphemy.

Cross-References

Parser-Verified Data

All morphological tags in this analysis are from: - D:/bible/tools/hebrew/hebrew_parser.py --verse "Dan 7:13" - D:/bible/tools/hebrew/hebrew_parser.py --verse "Dan 7:14" - D:/bible/tools/hebrew/hebrew_parser.py --clause "Dan 7:13" - D:/bible/tools/hebrew/hebrew_parser.py --construct "Dan 7:13"

KJV text from D:/bible/tools/data/kjv.txt.