“... With respect to the present study, the most salient feature of the account is the transfer of distinctive celestial attributes, including the attribute of the divine seat, to the second power. Notably, the first power appears to execute the transferal when he orders the new guardian to take the seat he previously occupied. The enthroned celestial figure then vacates his heavenly seat and hands his royal attributes to the son of Amram. This extra-biblical Mosaic account therefore provides a unique opportunity to behold the transferal of the attributes from the first power to the second. While in other accounts we are often privy only to the final outcome of such transferals, here in the Exagoge we are able to witness the entire process. [...] As in Daniel 7 and the Similitudes, in the Exagoge the second power receives the attribute of the celestial seat. Some scholars also establish a connection between Moses’ acquisition of the divine seat in the Exagoge and the enthronement of the Son of Man in Daniel and the Similitudes. Analyzing these similarities, Howard Jacobson points out that in “Daniel 7:9ff the divine being sits on his throne in great splendor and then ‘one like a man comes with the clouds of heaven.’ Like Moses in Ezekiel, the man approaches the throne and is given sovereignty, glory and kingly power.” Christopher Rowland and Christopher Morray-Jones draw attention to another set of parallels, this time with the Son of Man traditions found in the Book of the Similitudes, noting that “in Ezekiel the Tragedian God places Moses on a throne with a crown on his head and a sceptre in his hand. In the Similitudes of Enoch the Son of Man or Elect One sits on the throne of glory (e.g. 1 Enoch 69:29). Elsewhere in the text the throne is occupied by God.” ...”