Jesus again uses Son of Man language for an unexpected coming. Daniel 7 supplies the major canonical background for the title, but Luke’s thief-like unexpectedness imagery is not itself Daniel’s imagery and should not be called a direct fulfillment of Daniel 7:13–14.

A ruler receiving a kingdom before exercising authority can resonate with Daniel’s Son of Man receiving dominion, but Jesus’ parable is not a one-to-one allegory of Daniel 7 and should not be labeled an explicit quotation.

Jesus calls himself 'the Son of man.' Daniel 7 is a major canonical background for Matthew's later Son-of-Man sayings, but not every occurrence necessarily carries the full Danielic meaning equally; whole-book tracking is required.

Jesus links the Son of Man with authority on earth to forgive sins. Daniel 7 is an important Gospel-wide background for the title, though this individual saying must be read within Matthew's developing usage rather than assumed to quote Daniel directly.

Son-of-Man coming, glory, angels, judgment, and kingdom language stands firmly in the Daniel 7 trajectory and leads directly into the transfiguration narrative.

The Son of Man seated on a glorious throne and kingdom judgment evokes Daniel 7, while the Twelve judging the twelve tribes expresses restoration-of-Israel imagery.

Matthew joins Danielic Son-of-Man authority with servant-shaped self-giving: the one destined for dominion comes not to be served but to serve and die.

The Son of Man coming with the clouds explicitly evokes Daniel 7's humanlike heavenly ruler receiving dominion. Interpretations differ over direction/perspective of the coming in Daniel and its relation to Matthew's final-parousia language.

The Son of Man seated in glory and judging all nations develops Daniel 7's universal dominion imagery.

Daniel’s Son of man scene places royal coming imagery with the clouds; 1 Thessalonians places the gathered saints in the clouds at the Lord’s coming.

Jesus’ image of the Son of man coming in a cloud with power and great glory strongly recalls Daniel 7, where one like a son of man comes with the clouds and receives everlasting dominion.

The council scene joins “Son of man” with heavenly authority and vindication, strongly recalling Daniel 7:13–14 alongside Psalm 110 enthronement imagery.

Revelation's white-haired, blazing vision of Christ draws on the Ancient of Days imagery of Daniel 7:9.

Revelation 1:7's cloud-coming Christ reuses Daniel 7's one like a son of man coming with the clouds and receiving universal dominion.

Daniel's everlasting kingdom given to the Son of Man and saints strongly informs Revelation 11:15's everlasting reign.

The abyssal beast's war against the witnesses participates in Daniel 7's beastly war against the saints.

Revelation 17's beast with ten horns and its interpretation as kings directly draws on Daniel 7.

The beast's fiery destruction in Revelation 19 reaches back to Daniel 7's beast destroyed and given to burning flame.

Hebrews’ description of Christ suffering “without the gate” draws on the sacrificial pattern in which certain bodies were taken outside the camp, a practice explicitly present in Leviticus’ purification-offering laws. The later text turns an established ritual geography into Christological interpretation.

Revelation's enthroned saints judging and reigning with Christ fulfills Daniel 7's heavenly-court and saints-receive-the-kingdom trajectory.

Daniel's thrones and heavenly court form a major background to Revelation 4's enthroned heavenly assembly.

Daniel's all-peoples-and-languages kingdom vision contributes to Revelation's multinational multitude before the throne and Lamb.

Daniel 7 joins the heavenly court, judgment, an everlasting kingdom, and the rule given to the Son of man; 2 Timothy places Timothy’s ministry before Christ Jesus, who will judge the living and the dead at his appearing and kingdom.

At his trial Jesus applies Daniel 7’s Son-of-Man cloud-coming scene to himself, joining it with Psalm 110’s right-hand enthronement.

Jesus describes the Son of Man coming in clouds with power and glory, directly reusing the royal-heavenly imagery of Daniel 7.

Jesus’ trial saying in Mark combines Daniel 7 with Psalm 110.

Stephen sees “the Son of man” standing at God’s right hand, continuing the Daniel 7 and Psalm 110 heavenly-vindication pattern centered on Jesus.

Revelation identifies the risen Jesus as “one like unto the Son of man,” unmistakably taking up Daniel 7’s humanlike heavenly ruler.

Revelation’s “one like unto the Son of man” seated on a cloud carries Daniel 7’s figure into the final harvest and judgment scene.

Daniel 7 joins heavenly judgment, the defeat of oppressive powers, and vindication of the holy ones. Paul likewise promises afflicted believers relief and glorification when Jesus is revealed.

Daniel 7:13–14 presents one like a Son of Man coming with the clouds to receive everlasting dominion; Acts 1:9–11 presents Jesus taken up in a cloud and promised to return. The shared cloud-and-heavenly-authority pattern makes a strong royal canonical echo without turning Acts 1 into a formal quotation of Daniel.

Jesus’ cloud-coming Son of Man language directly corresponds to Daniel 7:13–14.