Source: Peter Schäfer, “Two Gods in Heaven: Jewish Concepts of God in Antiquity”, Princeton University Press.
The Son Of Man In Daniel's Vision.wav
This podcast delves into the interpretation of the "one like a human being," also known as the Son of Man, in the biblical book of Daniel, specifically within the context of Second Temple Judaism. It explains the vision in Daniel 7 where this figure appears alongside the "Ancient One" (God) and is granted eternal dominion. While acknowledging various scholarly interpretations, including those that link the "one like a human being" to ancient Canaanite mythology or see him as a second divine figure, the author favors the thesis that this figure is a highest angelic being, possibly the archangel Michael, who acts as a representative or reflection of God and the people of Israel. The explanation highlights the difference between the heavenly vision and its earthly interpretation, suggesting the figure's actions in heaven ultimately signify the empowerment of Israel on earth during the Maccabean period.
Second Temple Judaism: The source begins by defining Second Temple Judaism as the period following the return from Babylonian exile, starting with the rebuilding of the Temple around 515 BCE and ending with its destruction by the Romans in 70 CE. It notes significant events within this period, including the Temple's desecration by Antiochus IV in 169 BCE, its rededication by the Maccabees, and Herod's renovations starting in 20 BCE. The term highlights the central importance of the Temple cult to the politics, religion, and culture of Judaism during this era, as reflected in the literature of the time.
Diversity of Second Temple Literature: The literature produced during the Second Temple period is characterized as highly diverse, reflecting numerous and often conflicting viewpoints within postexilic Judaism. This diversity includes a dominant trend and another distinct tradition.
Apocalyptic Trend: A significant and dominant trend within the literature of the Second Temple period is described as apocalyptic. This orientation revolves around the anticipation of the end of days and the eventual final redemption of the people of Israel. It often frames this redemption in terms of a struggle against godless pagan nations perceived as threatening Israel.
Wisdom Tradition: Distinct from the apocalyptic trend, the source identifies a wisdom tradition also present in Second Temple Judaism. This tradition is noted as stemming from the religious cultures surrounding Israel, particularly from Egypt. It reached a peak in the idea of Logos as a divine emanation.
The Book of Daniel and the Son of Man: The enigmatic figure of the "Son of Man" in the biblical Book of Daniel is presented as a crucial point of origin for later binitarian speculations in Judaism. The book is understood to consist of parts written at different times, with its final editing occurring during the Maccabean period in the first half of the second century BCE. Chapters 7 through 12 contain Daniel's visions, with chapter 7 being key to the discussion of the Son of Man.
The Vision in Daniel 7: The source details the vision from Daniel 7:9ff. Daniel sees thrones set up in heaven and the "Ancient One / Ancient of Days," identified as God, taking his seat. This is set against the backdrop of a vision of four terrifying beasts representing earthly kingdoms. A court sits in judgment, and the beasts are judged. Following this, Daniel sees "one like the son of a man" (translated as "someone who looks like a human being") coming with clouds. This figure is presented to the Ancient One and is given everlasting dominion, glory, and kingship, which all peoples, nations, and languages are to serve.
Interpretation of the Vision (Peshar): The biblical author provides an interpretation (peshar) of the vision. The beasts are explained as four earthly kings or kingdoms. The "holy ones of the Most High" are said to receive and possess an everlasting kingdom. An additional horn on the fourth beast represents a wicked king (identified as Antiochus IV Epiphanes) who makes war against the holy ones, but his rule is limited and will be taken away, with the everlasting kingdom being given to "the people of the holy ones of the Most High."
Identity of the Figures (Ancient One, Son of Man, Holy Ones): The source explores the debate surrounding the identities of the Ancient One, the "one like a human being" (Son of Man), and the holy ones of the Most High. It notes similarities between the Ancient One and Son of Man and figures from the Canaanite Pantheon (El and Ba'al). Different scholarly interpretations are presented: Daniel Boyarin suggests the Ancient One is YHWH and the Son of Man is a second, subordinate, young divinity linked to Ba'al, forming a dual godhead. Michael Segal argues the Ancient One is El and the "one like a human being" is equated with YHWH as a second divine figure subordinate to El. Regarding the "holy ones of the Most High," interpretations vary between angels or the people of Israel, while Segal proposes "most high holy one" referring to YHWH, correlating with the "one like a human being" in the vision. The author of the source leans towards the idea that vision and interpretation operate on different levels (heaven and earth), where the heavenly granting of dominion to the Son of Man is reflected in the earthly transfer of the kingdom to the people Israel.
The Son of Man as an Angelic Figure (Archangel Michael): The author of the source puts forward the thesis that the "one like a human being" or Son of Man in Daniel 7 is likely a very high angelic figure distinct from God, specifically suggesting the archangel Michael. This interpretation creates a correspondence between the "people of the holy ones of the Most High" (understood as Israel being like an angelic community) and the "one like a human being" (Michael as Israel's guardian angel). The source points out that angels are described using terms like "man" or "human being" in later chapters of Daniel as support for this idea. While Ezekiel describes God as looking like a human being, the source argues this is not sufficient proof that the Son of Man in Daniel is God, noting that Ezekiel also uses similar language for an angel.
Daniel's Son of Man as Origin of Later Binitarianism: The source posits that this angelic figure, elevated to a godlike status, becomes the starting point for later concepts of binitarianism – the idea of two divine figures. These ideas subsequently developed in later Jewish tradition, potentially leading to figures like the messianic Son of Man in the Similitudes of the First Book of Enoch, Jesus in the New Testament, and Metatron in the Hekhalot literature. The source discusses scholarly views on whether Daniel originally implies two thrones or a fully developed binitarian idea, suggesting that while the text itself might not explicitly show two thrones or a second divine figure fully enthroned alongside God, it introduces concepts and possibilities that are later developed in these subsequent traditions. The author favors the view that Daniel introduces something new that goes beyond old myths and opens up possibilities explored in later developments.