Hmmm... good question, Yada. The term "Son of Man" as I understand it is to present the mortality of Yahushua and His existence as a human being like the rest of us. As for the seven names as popularly taught regarding the Creator by the Hebrews, the following is found in the Jewish Encyclopedia (www.jewishencyclopedia.com):
The Seven Names.
The number of divine names that require the scribe's special care is seven: El, Elohim, Adonai, Yhwh, Ehyeh-Asher-Ehyeh, Shaddai, and Ẓeba'ot. R. Jose, however, considered Ẓeba'ot a common name (Soferim iv. 1; Yer. R. H. i. 1; Ab. R. N. xxxiv.; "Sefer Yeẓirah," ix.). R. Ishmael held that even Elohim is common (Sanh. 66a). All other names, such as Merciful, Gracious, and Faithful, merely represent attributes that are common also to human beings (Sheb. 35a). The prohibition of blasphemy, for which capital punishment is prescribed, refers only to the Name proper—Yhwh (Soferim iv., end; comp. Sanh. 66a). In many of the passages in which "clohim" occurs in the Bible it refers to Gentile deities, or in some instances to powerful or learned men (comp. Gen. iii. 5; ), to judges (Ex. xxi. 6), or to Israel (Ps. lxxxi. 9, lxxxii. 6; see Tan., Ḳedoshim). Adonai sometimes refers to a distinguished person (comp. Gen. xviii. 3). Even the name Yhwh, misused in the narrative of Micah (Judges xvii. 2, 3, 13; xviii. 6), is not a divine name, according to the decisive authority (Sheb. 35b). A list of all the doubtful divine names found in the Scriptures is given in Soferim and in the codes.
The Talmud says Shalom ("Peace"; Judges vi. 23) is the name of God, consequently one is not permitted to greet another with the word "shalom" in unholy places (Shab. 10b). The name Shelomoh (from shalom) refers to the God of Peace, and the Rabbis assert that the Song of Solomon is a dramatization of the love of God: "Shalom" to His people Israel = "Shulamite." "King of kings" in Dan. ii. 37 refers to God. "'Attiḳ Yamin" (ib. vii. 9) refers to the Ancient One of the universe (see Yalḳ., Chron. 1076). The pronoun "Ani" (I) is a name of God (Suk. iv. 5). The first verse in Ezekiel ("we-Ani") refers to God (Tos. Suk. 45a). Hillel's epigram "If I [am] here everything is here" (Suk. 53a) is interpreted as referring to God. The divine names are called in the Talmud "Azkarot," or "Adkarata" in the Aramaic form. Divine names that occur in the handwriting of minim should be excised and buried in the genizah (Shab. 116a; Cant. R. ii. 4). God is named also Ha-Geburah ("The Majesty"; Shab.87a), but generally Ha-Maḳom. ("The Omnipresence"),accompanied with Baruk-hu ("Praised be He"). For other appellations see list below.
It became the custom at an early period to use the name of God in personal greetings, as "The Lord be with thee," or "The Lord bless thee" (Ruth ii. 4; Ber. ix. 1; comp. Mak. 23a). The Greek inquisition in Judea prohibited the utterance of God's name, but when the Hasmoneans became victorious they decreed that the Name should be mentioned even in notes and documents. The formula began: "On . . . in the year of the high priest Johanan, the servant of the Most High God." The sages, however, opposed this innovation, as they thought the Name would be defiled when the notes were canceled and thrown away as useless. Consequently on the third day of Tishri following, the record says, the Rabbis forbade the mention of God's name in documents (Meg. Ta'anit; R. H. 18b).
The names and titles ascribed to MessiYah Yahushua in YY is self-explanatory later on in the chapter. Any help here from anyone else?
