Procedural Register in the Olivet Discourse 475 view, however, the Markan Jesus, identified with the Son of Man at various points in the gospel, has no need to ascend to heaven to receive dominion. In Mark, Jesus has already been connected with the clouds, the realm of God, in two key moments in the gospel, namely, the baptism (1,9-11) and the transfiguration (9,2-13). In the former, the heavens are rent, and a voice is heard from heaven saying “you are my beloved son.” As Witherington has argued, the words used in Mark 1:11 are reminiscent of enthronement language (Ps 2,7; Isa 42,1), and suggest Jesus is being enthroned by God as king at the outset of his ministry (60). In 9,2-13, as Jesus is transfigured on the mountain before Peter, James and John, a cloud overshadows them, and the familiar voice is heard again “this is my beloved son, listen to him.” Unlike Daniel 7,13ff, Mark 13,24-27 includes no references to God or the Ancient of Days before whom vna rbk (MT) / wJ" uiJo;" ajnqrwvpou (LXX) appears. Secondly the context in Daniel is judgment (e.g. v. 7,26), but in Mark 13,24-27 there is no mention of judgment, but only of coming with glory and power, and gathering of the elect from the end of the earth to the end of heaven. In our passage, the Son of Man is seen by “they”, presumably human beings, as he advances in the clouds in order to gather his elect from the whole earth. Thus, not only those who see his coming, but the beneficiaries of that coming, his elect, are people located on earth. In addition to what we gather from the immediate context, Scott shed some light on the issue with an insightful and influential discussion of clause structure in the Aramaic and LXX / Theod. Greek vis-à-vis the Greek of Mark 13,26 (61). Scott pointed out that in the MT of Daniel 7,13b, as well as in the OG and Theod. Greek versions, the clause “in (or upon or with) the clouds of heaven” was most likely not qualifying adverbially the manner of coming of “one like a son of man,” but was merely setting the scene, continuing from vv. 9-10. That is, the supposed adverbial phrase “with the clouds of heaven,” would merely indicate the locale of God’s throne and abode, as similar phrases do in however, seems to interpret the direction as downward, but only metaphorically, as the Son of Man is seen to be directly associated with the judgment and destruc- tion of the temple. The natural reading of the Markan text iself, however, leads us to conclude that the moving is in fact downward. Thus HOOKER, Mark, 319. (60) WITHERINGTON, The Gospel, 50. (61) R.B.Y. SCOTT, “Behond He Cometh with Clouds”, NTS 5 (1955-1956) 127-132. See also N. PERRIN, “Mark XIV.62: The End Product of a Christian Pesher Tradition?”, NTS 12 (1966) 150-155.