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 judgment against His enemies; cf. Psa 18:10., Psa 97:2-4; Psa 104:3, Isa 19:1; Nah 1:3. This passage forms the foundation for the declaration of Christ regarding His future coming, which is described after Dan 7:13 as a coming of the Son of man with, in, on the clouds of heaven; Mat 24:30; Mat 26:64; Mark 18:26; Rev 1:7; Rev 14:14. Against this, Hofmann, in behalf of his explanation, can only adduce 1Th 4:17, in total disregard of the preceding context, Dan 7:16. With all other interpreters, we must accordingly firmly maintain that he who appears with the clouds of heaven comes from heaven to earth and is a personal existence, and is brought before God, who judges the world, that he may receive dominion, majesty, and a kingdom. But in the words “as a man” it is not meant that he was only a man. He that comes with the clouds of heaven may, as Kranichfeld rightly observes, “be regarded, according to current representations, as the God of Israel coming on the clouds, while yet he who appears takes the outward from of a man.” The comparison (כ, as a man) proves accordingly much more, that this heavenly or divine being was in human form. This “Son of man” came near to the Ancient of days, as God appears in the vision of the judgment, Dan 7:9, and was placed before Him. The subject to הקרבוּהי is undefined; Kran. thinks that it is the clouds just mentioned, others think it is the ministering angels. Analogous passages may be adduced in support of both views: for the first, the νεφέλη ὑπέλαβεν αὐτόν in Act 1:9; but the parallel passages with intransitive verbs speak more in favour of the impersonal translation, “they brought him” = he was brought. The words, “dominion, and glory, and a kingdom were given to him,” remind us of the expression used of Nebuchadnezzar, Dan 2:37., but they are elevated by the description following to the conception of the everlasting dominion of God. God gave to