The “One Like a Son of Man” 77 paresthkote" to the “one like a son of man” infers another similarity between v the “one like a son of man” and the Ancient of Days (36). In v. 10, the Ancient of Days is surrounded by the great multitude standing before the throne. When the “one like a son of man” arrives, the great multitude approaches this figure. Their approach to the “one like a son of man” shows similarity with their position before the Ancient of Days, and it suggests that the son of man figure has a status similar to that held by the Ancient of Days in relation to the standing ones. This portrayal implies both the “one like a son of man’s” exalted state before the oiJ paresthkovte" and therefore his similarity to the Ancient of Days, but the OG does so without going so far as to claim identity with the Ancient of Days. Thus, the OG of Dan 7,13-14 depicts the “one like a son of man” as similar to the Ancient of Days in four ways. (1) The son of man figure arrives like the Ancient of Days. (2) He appears on the clouds of heaven, (3) receives service that suggests cultic worship given to God, and (4) is approached by those who stood before the Ancient of Days. II. The Messianic Characteristics of the “one like a son of man” Now, while in the OG the Ancient of Days and the son of man figure do share these similarities and the son of man figure seems to be a heavenly figure, there are also indications that this figure has messianic characteristics (37). The first messianic characteristic in the OG is that the “one like a son of man” receives kingly authority. Second, he receives an eternal kingdom, and, third, a distinction is made between the “one like a son of man” and the holy ones of the Most High. 1. The “one like a son of man’s” Kingly Authority The first and most significant messianic characteristic is the fact that in the OG the “one like a son of man” receives kingly authority. The OG has a different list of things given to the “one like a son of man” than the Aramaic text. Whereas Aramaic Daniel and Q speak of the son of man figure being given dominion, honor, and a kingdom (Aramaic: wklm, rqy, ˆflv; Q: ajrchv, timhv, basileiva); the OG says that he was only given authority. Interestingly, Papyrus 967 refers to it as ejxousiva basilikhv (“kingly authority” or “royal authority”) (38). In Codex 88 and the Syro-Hexaplar version, the word ejxousiva is followed by a hexaplaric mark and the words kai; timh; basilikhv (“kingly authority and honor”) (39). The OG thus indicates that what is given to the “one (36) KIM, Son of Man, 24. (37) I am using the word ‘messianic’ in line with J. Lust’s definition of Messianism (Messianism and the Septuagint. Collected Essays [ed. K. HAUSPIE] [Leuven 2004] 142): “Messianism can tentatively be defined as 1. the expectation of a future human and yet transcendant messiah or saviour, 2. who will establish God’s kingdom on earth, 3. in an eschatological era. In a narrower sense, the expected saviour is a descendant of David.” (38) GEISSEN, Septuaginta-Text, 108. (39) GEISSEN, Septuaginta-Text, 108-109; ZIEGLER - MUNNICH, Susanna-Daniel-Bel et Draco, 338. See HOFIUS, “Septuaginta-Text”, 79, n. 27; and KIM, Son of Man, 23, n. 38. This appears to be an attempt to bring the OG in line with the Aramaic version.