Source: Peter Schäfer, “Two Gods in Heaven: Jewish Concepts of God in Antiquity”, Princeton University Press.
The Son of Man–Enoch in the Similitudes.wav
This podcast examines the Son of Man concept in the Similitudes section of the Ethiopic Book of Enoch, a text dating from around the first century BCE to the first century CE that draws heavily on imagery from the Book of Daniel. The Similitudes portray the Son of Man as a pre-existent divine figure chosen by God to be a righteous judge and redeemer, even suggesting he is to be worshipped, blurring the lines between him and God. However, later chapters introduce a surprising twist, identifying this heavenly Son of Man with the human patriarch Enoch, who is transformed into a divine being, offering a unique Jewish perspective on a human becoming divine that may have influenced early Christian ideas.
The Son of Man as a Messianic Redeemer Figure: The Similitudes, part of the Ethiopic Book of Enoch, prominently feature a concept originating from the book of Daniel: the Son of Man. This figure is presented as a messianic redeemer, also referred to as "the chosen one." The dating of the Similitudes is generally placed by scholars around the turn of the first century BCE to the first century CE. This period is significant for the development of messianic expectations, and the Similitudes' portrayal of the Son of Man adds a unique dimension to this literature.
Connection to Daniel 7: There is an unmistakable connection between the Son of Man figure in the Similitudes and the vision described in Daniel chapter 7. In Daniel, there is a vision featuring an "Ancient of Days" (also called the "Head of Days" in Enoch) and "one like a human being" or "Son of Man." The Similitudes explicitly reference these figures, with Enoch seeing "one who had a head of days, and his head was like white wool" and "with him was another, whose face was like the appearance of a man." Enoch's initial query is specifically about the identity, origin, and purpose of this Son of Man figure who is in the presence of the Head of Days.
Pre-existence Before Creation: One of the most significant and remarkable statements in the Similitudes is the assertion about the Son of Man's existence prior to the creation of the world. The text states that in the presence of the Lord of Spirits and before the Head of Days, the name of the Son of Man was named even before the sun, constellations, and stars were created. This suggests that the Son of Man was either created before God created the world or that his identity and role were predetermined and established in the divine presence from eternity. This concept bears a resemblance to the personification of wisdom in other ancient texts, where wisdom is depicted as being with God before creation. The Son of Man is presented as being with God in heaven before any earthly creation, in a state described as virtually godlike.
Potential for Worship or Veneration: The text raises the possibility that human beings might fall down and worship the Son of Man. Specifically, it states that "All who dwell on the earth will fall down and worship before him, and they will glorify and bless and sing hymns to the name of the Lord of Spirits." The phrasing in some translations, including the English one presented, suggests that the act of falling down and worshipping is directed towards the Son of Man. While some translations and interpretations attempt to separate the worship from the Son of Man, reserving it only for the Lord of Spirits (God), the source argues that the more direct reading suggests worship is indeed directed towards the Son of Man in the first part of the verse, just as glorifying, blessing, and singing hymns are directed towards God in the second part. Although the original text's ambiguity is acknowledged, the source suggests the bolder interpretation is more likely the intended thrust, or that the ambiguity was perhaps deliberate to hint at the Son of Man's high status in a concealed manner.
Role as Eschatological Judge: A key function assigned to the Son of Man in the Similitudes is that of the eschatological judge at the Last Judgment. The Lord of Spirits seats the Son of Man upon the "throne of glory," pouring the spirit of righteousness upon him. From this position, the Son of Man's word will slay all sinners, and all the unrighteous will perish from his presence. This judgment extends even to the most powerful earthly figures, including kings, the mighty, the exalted, and those who possess the land. When these rulers see the Son of Man seated on his throne of glory, they are terrified and cast down their faces.
Possession of Divine Attributes: The role of the Son of Man as the enthroned eschatological judge who carries out judgment places attributes upon him that are traditionally reserved for God alone. Being seated on the throne of glory and exercising universal judgment are actions typically associated with the divine. The source notes that this portrayal "borders on a theophany," suggesting an appearance or revelation of God, or at least a figure possessing qualities extraordinarily close to God. The statement that the word of the Son of Man "will go forth and will prevail in the presence of the Lord of Spirits" is seen by the source as a potential, somewhat half-hearted attempt to slightly limit this divine portrayal and remind readers not to equate the Son of Man fully with God, despite the strong parallels drawn by the author.
The Hidden and Revealed Son of Man: The Similitudes present the Son of Man as a figure who was initially "hidden" by the most High (God) in the presence of His might from the beginning. He is preserved in this state until he is revealed to the chosen. This revelation coincides with him assuming his function as judge, not only for the chosen but for all humanity. This contrasts his pre-existent, hidden state with his ultimate public role of authority and judgment.
Sudden Identification with Enoch in Chapters 70-71: A dramatic shift occurs in the final two chapters of the Similitudes (chapters 70-71). The main part of the Similitudes depicts Enoch as an earthly visionary who receives visions of the heavenly, divine Son of Man, treating them as distinct entities. However, chapters 70-71 suddenly combine these two figures. The human Enoch, known for being taken away by God according to Genesis, is described as being lifted up to God, seeing heavenly secrets and God's throne.
The Apotheosis and Transformation of Enoch: Chapters 70-71 describe Enoch's ascent to heaven and a process of apotheosis, meaning he is elevated to become godlike. Upon seeing the Head of Days and the highest angels, Enoch falls on his face, his earthly body melts, and his spirit is transformed, becoming like a pure spirit, comparable to the angels. Following this transformation, the angel Michael approaches the transformed Enoch and declares, "You [Enoch] are that Son of Man who was born for righteousness...". This proclamation explicitly identifies the transformed human Enoch with the divine Son of Man figure described in the earlier parables. This transformation is presented as leading to Enoch exercising righteous dominion and bringing eternal peace for Israel.
Comparison to Early Christology: The figure of the Son of Man-Enoch in the Similitudes is recognized as being part of the broader Jewish religious context from which early Christianity emerged. Scholars have noted parallels, particularly the idea of a human being who is elevated to become godlike (apotheosis), which is seen as a predecessor to the New Testament message of a man who became God and ascended to heaven. However, the source also points out a significant difference and limitation of the parallel: while the Similitudes present a human becoming godlike, they lack the core Christian concept of God becoming human and coming down to earth (incarnation). The Son of Man in the main part of the Similitudes appears looking like a human but is not depicted as an incarnation on earth. Therefore, while the Similitudes help understand aspects of early Christology, they are not seen by the source as containing "all the elements of Christology."