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The major exegetical work to demonstrate that this chapter is constructed as a midrash on Daniel 7:13-14 has been done by Lars Hartman, who shows carefully how many biblical verses and echoes there are in the chapter. Lars Hartman, Prophecy Interrupted: The Formation of Some Jewish Apocalyptic Texts and of the Eschatological Discourse Mark 13, Conjectanea Biblica (Stockholm: Almqvist and Wiksell, 1966), 118-26. My discussion in this and the next paragraph draws on his, so I will forgo a series of specific references. In any case, I can only summarize his detailed and impressive argument

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Pierluigi Piovanelli," 'A Testimony for the Kings and Mighty Who Possess the Earth': The Thirst for Justice and Peace in the Parables of Enoch," in Enoch and the Messiah Son of Man: Revisiting the Book of Parables, ed. Gabriele Boccaccini (Grand Rapids, MI: Eerdmans, 2007).

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James R. Davila, "Of Methodology, Monotheism and Metatron," in The Jewish Roots of Christological Monotheism: Papers from the St. Andrews Conference on the Historical Origins of the Worship of Jesus, ed. Carey C. Newman, Supplements to the Journal for the Study of Judaism (Leiden: Brill, 1999), 9.

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Moshe Idel, Ben: Sonship and Jewish Mysticism, Kogod Library of Judaic Studies (London: Continuum, 2007), 4.

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For a study of the ubiquity of this pattern, see Idel, Ben, 1-3.

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Adela Yarbro Collins, Mark: A Commentary, ed. Harold W. Attridge, Hermeneia—a Critical and Historical Commentary on the Bible (Minneapolis: Fortress Press, 2007), 356. It should be emphasized that Collins does not consider this necessarily the meaning of Jesus' original pronouncement at v. 15, but she does so read v. 19, which is a gloss by the evangelist Mark, thus rendering Mark (like Paul) the beginning of the end of the Law for Christians.

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Robert A. Guelich, Mark 1-8:26, Word Biblical Commentary 34A; Mark; I-VIII (Dallas, TX: Word Books, 1989), 380.

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See too for instance, "Mark, our earliest gospel, offers a more reliable standard [than Paul]; and it says that Jesus abrogated laws of food and purity and violated the Sabbath"; Robert H. Gundry, Mark: A Commentary on His Apology for the Cross(Grand Rapids, MI: Eerdmans, 1993, 2004). This may be "a known fact" for Gundry; hardly for me.

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Following Martin Goodman, who writes, "Jesus (or Matthew) was attacking Pharisees for their eagerness in trying to persuade other Jews to follow Pharisaic halakah"; Martin Goodman, Mission and Conversion: Proselytizing in the Religious History of the Roman Empire (Oxford: Clarendon Press, 1994), 70. This is surely not the only possible interpretation, but it is the one that makes the most sense to me.

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To be sure, the confusion has been partly engendered by the biblical usage itself. There is one area in which the terminology is muddled. Of the animals that we may eat and may not eat, the Torah uses the terms "pure" and "impure." Nonetheless, the distinction between the two systems–what makes foods kosher or not and what makes kosher foods impure or not–remains quite clear despite this terminological glitch. In the later tradition, only the word "kosher" is used for the first, while "pure" means only undefiled.