Words matter, especially in the Bible. Every word has the potential to be of massive significance. This is pretty clear all over the New Testament, and the very theologically-loaded Gospel accounts are no exception.
In Matthew 25, Jesus refers to himself as the Son of Man (ὁ υἱὸς τοῦ ἀνθρώπου) who will come on the clouds (24:30), in his glory, with all his angels, and sit on his glorious throne (25:31). The Son of Man language, in conjunction with the cloud imagery in 24:30, alludes to Dan 7:13.
This is significant, because in Ps 104:3 we are told that Yhwh “makes the clouds his chariot.” Dan 7:13 says the same thing of this Son of Man, who is also given “dominion and glory and a kingdom,” one that “shall not be destroyed” (Dan 7:13-14). This picks up on 2 Sam 7, a passage where God is making his covenant with David. God tells David that He will establish the kingdom of David’s offspring, and its throne will be established forever (2 Sam 7:13). “And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever” (2 Sam 7:16).
Isaiah picked this up when he spoke of the child that would be born, whose named would be “Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace,” who would be “on the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore” (Isa 9:6-7). Interestingly, Matthew has already used Isa 9:1-2 in the fulfillment quotation of 4:12-16. Isaiah 9:1-2 says, “In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations [ed: or “Gentiles”]. The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shined.” In the original context, this passage “concerns a broken people who have suffered Assyrian attack and deportation (cf. 2 Kgs 15.29; 1 Chr 5.26); to them is promised deliverance: a son from the house of David will bring salvation (9.6-7)” (Davies and Allison, Matthew. ICC, 1:380).
Matthew paraphrases the original Hebrew with noticeable influence from its Greek translation (the Septuagint, or LXX), a typical move in 1st Century Jewish exegesis, in Matt 4:12-16, “Now when he [Jesus] heard that John had been arrested, he withdrew to Galilee. And leaving Nazareth he went and lived in Capernaum by the sea, in the territory of Zebulun and Naphtali, so that what was spoken by the prophet Isaiah might be fulfilled: ‘The land of Zebulun and the land of Naphtali, the way of the sea, beyond the Jordan, Galilee of the Gentiles–the people dwelling in darkness have seen a great light, and for those dwelling in the region and shadow of death, on them a light has dawned.‘”
Canonically, the picture of Jesus building up to this point in Matthew,”The Christ, the Son of the Living God” (ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος – 16:16),”The Son of Man” (ὁ υἱὸς τοῦ ἀνθρώπου – 24:30; 25:31), “The Son of David” (τῷ υἱῷ Δαυίδ – 21:15), “The King” (ὁ βασιλεὺς – 25:34), is fairly clear (just go back and read the genealogy in Matt 1). This is the Messianic Son of David, Yhwh himself, who will establish his kingdom forever.