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Son of Man Title in Book of Enoch

The title "Son of Man" appears frequently in the Book of Enoch, where it is used to describe a pre-existent, messianic figure who will execute judgment and establish a new order [9, 11, 14, 16]. This usage in Enoch is notable because the title is also a distinctive designation for Jesus in the New Testament, appearing forty-three times in reference to him [1].

In the Book of Enoch, the Son of Man is depicted as a figure of immense authority and glory. He is seen "sitting on the throne of his glory" and is assigned "the principal part of the judgment" [9]. This figure is responsible for the eradication of evil and the punishment of sinners, who "shall disappear and perish from the face of the earth" [9]. The Son of Man will also choose the "conditions and countless habitations" for the elect, and cause the "Elect One" to dwell among them, changing the face of heaven and blessing it forever [14]. He is also described as one "who will reveal all the treasures of that which is concealed" [16]. The introduction to the Book of Enoch highlights the striking parallels between these descriptions and New Testament concepts, such as "the Son of man sitting upon the throne of his glory," "the new heaven and the new earth," and "the everlasting fire prepared for the devil and his angels" [11].

Beyond the Book of Enoch, the title "Son of Man" has a broader biblical context. In the Old Testament, it generally denotes mankind, often emphasizing human weakness and frailty, as seen in passages like Job 25:6 and Psalm 8:4 [1]. It is also a title frequently given to the prophet Ezekiel, likely to remind him of his human limitations despite the extraordinary revelations he received [1, 10, 13, 15]. Matthew Henry suggests this title for Ezekiel serves as a "humble diminishing title," preventing him from being "lifted up with the abundance of the revelations" [13]. Similarly, Adam Clarke notes that the title was given to Ezekiel and Daniel to remind them of their "frailty" and to prevent them from being "exalted in their own minds" [15]. John Gill also interprets its use for Ezekiel as a reminder of his "original and decent, and of his meanness and unworthiness," teaching him humility [10]. The Jamieson, Fausset & Brown commentary suggests the phrase was taken from Chaldean usage during the prophets' sojourn there, implying the prophet's lowliness as "man 'lower than the angels,' though now admitted to the vision of angels and of God Himself" [17].

However, in specific Old Testament passages like Psalm 80:17 and Daniel 7:13, the title "Son of Man" takes on a messianic or distinctive application [1]. Daniel 7:13, in particular, describes "one like a son of man" coming with the clouds of heaven, approaching the Ancient of Days, and being given dominion, glory, and a kingdom that will not pass away. This passage is widely seen as a foundational text for the New Testament's use of the title for Jesus [12].

In the New Testament, the title "Son of Man" is almost exclusively used by Jesus to refer to himself [1, 12]. This usage emphasizes his true humanity, indicating that he possessed "a true body (Heb. 2:14; Luke 24:39) and a rational soul. He was perfect man" [1]. The Tyndale House commentary on Revelation 1:13 notes that "Son of Man" is a title Jesus used for himself, citing passages such as Matthew 8:20, Mark 2:28, and John 1:51 [12]. The description of Christ in Revelation 1:13 as "the Son of Man" wearing a long robe and gold sash gives him an "authoritative appearance," with the robe symbolizing "purity and holiness" [12].

The name "Enoch" itself, also spelled "Henoch," means the same [3]. The biblical lineage in Luke 3:38 traces humanity back to "the son of Enos, the son of Seth, the son of Adam, the son of God" [5]. Enos, the son of Seth, is noted in Genesis 4:26 as the time when "men first made use of the name of the Lord in worship" [8]. Easton's Bible Dictionary suggests this could mean either that men began to call themselves by the name of the Lord to distinguish themselves from idolaters, or that they began to call upon the Lord in a public and earnest way, indicating a spiritual revival [4]. Other names in biblical tradition also incorporate the concept of "son," such as Benaiah and Binea, both meaning "son of the Lord" [2, 6], and Berodach-baladan, meaning "the son of death" [7].

The Book of Enoch's extensive development of the "Son of Man" as a pre-existent, divine-human figure of judgment and salvation provides a significant backdrop for understanding the New Testament's application of this title to Jesus. While the Old Testament uses the term to denote human frailty and, in some instances, a messianic figure, the Book of Enoch elaborates on the eschatological and judicial functions of this figure, presenting a detailed theological framework that resonates with later Christian thought [9, 11, 14, 16].

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Son of man — (1.) Denotes mankind generally, with special reference to their weakness and frailty (Job 25:6; Ps. 8:4; 144:3; 146:3; Isa. 51:12, etc.). (2.) It is a title frequently given to the prophet Ezekiel, probably to remind him of his human weakness. (3.) In the New Testament it is used forty-three times as a distinctive title of the Saviour. In the Old Testament it is used only in Ps. 80:17 and Dan. 7:13 with this application. It denotes the true humanity of our Lord. He had a true body (Heb. 2:14; Luke 24:39) and a rational soul. He was perfect man.”
  2. Hitchcock's Bible Names “Hitchcock's Bible Names: Benaiah — son of the Lord”
  3. Hitchcock's Bible Names “Hitchcock's Bible Names: Henoch — same as Enoch”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Enos — Man the son of Seth, and grandson of Adam (Gen. 5:6-11; Luke 3:38). He lived nine hundred and five years. In his time "men began to call upon the name of the Lord" (Gen. 4:26), meaning either (1) then began men to call themselves by the name of the Lord (marg.) i.e., to distinguish themselves thereby from idolaters; or (2) then men in some public and earnest way began to call upon the Lord, indicating a time of spiritual revival.”
  5. Luke “the son of Enos, the son of Seth, the son of Adam, the son of God. -- Luke 3:38”
  6. Hitchcock's Bible Names “Hitchcock's Bible Names: Binea — son of the Lord”
  7. Hitchcock's Bible Names “Hitchcock's Bible Names: Berodach-baladan — the son of death”
  8. Genesis “Genesis 4:26 (BBE) — And Seth had a son, and he gave him the name of Enosh: at this time men first made use of the name of the Lord in worship.”
  9. Introduction “1 Enoch (Book of Enoch), Introduction, section 74: sat upon the throne of his glory; and the principal part of the judgment was assigned to him, the Son of man. Sinners shall disappear and perish from the face of the earth, while those who seduced them shall be bound with chains for ever. 40. According to their ranks of corruption shall they be imprisoned, and all their works shall disappear from the face of the earth; nor thenceforward shall there be any to corrupt; for the Son of man has been seen, sitting on the throne of his glory. 41. Everything wicked shall disappear, and depart from bef”
  10. Ezekiel (Baptist/Reformed) “John Gill on Ezekiel 40:4: And the man said unto me, Son of man,.... The glorious and illustrious Person before described, who appeared in a human form, spoke to the prophet, calling him "the Son of man", a title often bestowed upon him in this prophecy; and here used to put him in mind of his original and decent, and of his meanness and unworthiness; thereby teaching him humility, which is necessary in order to receive instruction, and learn the knowledge of divine things: and also he might use this free and familiar way of speaking, both to express his philanthropy or good will to men, and t”
  11. Introduction “1 Enoch (Book of Enoch), Introduction, section 21: Testament. Biblical analysts may question obscure traces of evangelical diction in apostolic Fathers; but what candid and impartial inquirer can doubt the Enochian origin of the “Son of man sitting upon the throne of his glory”—the “new heaven” and the “new earth;” the “many habitations” of the elect, and “the everlasting fire prepared for the devil and his angels”? We have merely collated some of the most striking instances of parallel passages in the Book of Enoch and in the New Testament. Our readers can supplement our labours through their”
  12. Revelation (Protestant academic) “Tyndale House on Revelation 1:13: 1:13 the Son of Man (or a son of man.): Son of Man is a title Jesus used for himself (see Dan 7:13; Matt 8:20; 9:6; 16:13; Mark 2:28; 9:9; 14:41; John 1:51; 3:13; 5:27). • The long robe and gold sash give Christ an authoritative appearance (see Rev 19:13-16; Dan 10:5). The robe was a priestly garment symbolizing purity and holiness.”
  13. Ezekiel (Nonconformist/Puritan) “Matthew Henry on Ezekiel 2:1: The title here given to Ezekiel, as often afterwards, is very observable. God, when he speaks to him, calls him, Son of man (Eze 2:1, Eze 2:3), Son of Adam, Son of the earth. Daniel is once called so (Dan 8:17) and but once; the compellation is used to no other of the prophets but to Ezekiel all along. We may take it, 1. As a humble diminishing title. Lest Ezekiel should be lifted up with the abundance of the revelations, he is put in mind of this, that sill he is a son of man, a mean, weak, mortal creature. Among other things made known to him, it was necessary h”
  14. Introduction “1 Enoch (Book of Enoch), Introduction, section 53: spirits, and who are thus reserved for the day of punishment and of affliction. 3. In that day shall the Elect One sit upon a throne of glory; and shall choose their conditions and countless habitations (while their spirits within them shall be strengthened, when they behold my Elect One), _shall choose them_ for those who have fled for protection to my holy and glorious name. 4. In that day I will cause my Elect One to dwell in the midst of them; will change _the face of_ heaven; will bless it, and illuminate it for ever. 5. I will also chang”
  15. Ezekiel (Methodist/Wesleyan) “Adam Clarke on Ezekiel 2:3: Son of man - This appellative, so often mentioned in this book, seems to have been given first to this prophet; afterwards to Daniel; and after that to the Man Christ Jesus. Perhaps it was given to the two former to remind them of their frailty, and that they should not be exalted in their own minds by the extraordinary revelations granted to them; and that they should feel themselves of the same nature with those to whom they were sent; and, from the common principle of humanity, deeply interest themselves in the welfare of their unhappy countrymen. To the latter i”
  16. Introduction “1 Enoch (Book of Enoch), Introduction, section 15: a man in Christ ... caught up to the third heaven, ... whether in the body or out of the body I cannot tell: God knoweth. How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.” Rev. xix. 1. “I heard a great voice of much people in heaven, saying, Alleluia, salvation, and glory, and honour, and power, unto the Lord our God.” En. xlvi. 2. “This is the Son of man ... who will reveal all the treasures of that which is concealed.” Col. ii. 3. “In whom are hid all the treasures of wisdom and”
  17. Ezekiel (Presbyterian) “Jamieson, Fausset & Brown on Ezekiel 2 (introduction): EZEKIEL'S COMMISSION. (Eze 2:1-10) Son of man--often applied to Ezekiel; once only to Daniel (Dan 8:17), and not to any other prophet. The phrase was no doubt taken from Chaldean usage during the sojourn of Daniel and Ezekiel in Chaldea. But the spirit who sanctioned the words of the prophet implied by it the lowliness and frailty of the prophet as man "lower than the angels," though now admitted to the vision of angels and of God Himself, "lest he should be exalted through the abundance of the revelations" (Co2 12:7). He is appropriately”
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