180. Why the Markan/Matthean tradition speaks of God as 'the Power' is unclear. Brown notes the lack of contemporary parallel (Death 496), though C. A. Evans, 'In What Sense "Blasphemy"? Jesus before Caiaphas in Mark 14.61-64', JesusandHis Contemporaries 407-34, provides parallels in later rabbinic usage (422). But note also D. Flusser, 'At the Right Hand of Power', Judaism 301-305; as with 'the Blessed' (above, chapter 15 n. 99), the occur-
cance is that the Dan. 7.13 reference seems to be primary and the Ps. 110,1 reference to have been inserted into For one thing. the Psalm reference has had to be adapted to the syntax of the clause 'Son of Man coming on the clouds'.182 And for another. the effect of the insertion is to postpone the on the clouds' until after the enthronement; that is. the inserted allusion seems to turn the coming from a coming to the Ancient of Days into a from the heav enly throne room.183 It is quite likely that Luke's version lacks (has omitted?) the 'coming on the clouds' for this reason. that is. to remove the resulting awkwardness; by giving the Ps. 110.1 allusion primary weight. Luke leaves the Son of Man seated in heaven (cf. Acts This suggests that the saying was not first uttered/formed as a composite185 but only became composite in the course rence is as difficult to explain for Mark in the 60s as it is for Jesus in 30 (Dunn, 'Are You the Messiah?' 15).
181. This weakens the often observed parallel provided by the Midrash on Ps. 2.7, where in a sequence of testimonia Dan. 7.13-14 follows Ps. 110.1 in sequence (see, e.g., Beasley-Murray, Jesus and the Kingdom 299-300). In any case, it hardly provides good evidence that the two texts had already been associated in Jewish thinking prior to Jesus.
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