http://arnyjuice.chudadi.com/ David J. Larsen explores religious studies from an LDS perspective en http://arnyjuice.chudadi.com/2009/04/09/some-notes-on-the-son-of-man-in-ancient-jewish-literature.html This post, much like my last one, represents some brief notes that I made on the topic of the title “son of man” as it appears in the Old Testament as well as in later Second Temple Jewish writings preceding the coming of Christ. As the title is frequently applied to Christ in the New Testament, it is interesting to look at where it came from as well as why Christ as well as early Christians employed it.  These notes are certainly not comprehensive as well as don’t even discuss some of the an estimated all interesting evidence, but, on behalf of whatever their worth, I thought I’d post them here. The title “Son of Man,” a title that Jesus often uses to address himself in the Gospels, has an extensive history of utilize in both the Hebrew Bible as well as Second Temple Jewish literature. “Son of man” is a common Semitic expression that appears to be used to refer to refer to any human being. In Ezekiel, the prophet is repeatedly referred to as “son of man.” In Psalm 80:17, it seems to have a somewhat more specific use:  ”Let your hand be on the man of your right hand, On the son of man whom you made strong on behalf of yourself.” The person referred to seems to be not just any human being, but a  specific one that has been chosen by God to stand at his right hand.   In later Jewish texts, the title “son of man” begins to increasingly be used to identify divine figures that have the appearance of humans. We see this utilize an estimated all famously in the Book of Daniel.  Dan 7 describes “one like a son of man” riding on the clouds, coming to meet the Ancient of Days.  The identity of this “son of man” figure is one of the biggest questions in biblical studies.  The images presented by Daniel are very similar to the Ugaritic myths of Baal, the victorious rider of the clouds, as well as El, the “father of days.” However, it is certainly a stretch to say that  Daniel is referring to Baal here, but is an estimated all likely identifying a divine figure of Jewish tradition. Many scholars, including Collins as well as Nickelsburg, conclude that figure portrayed must be an angelic deliverer, whom they identify as the archangel Michael (note: I don’t agree with this conclusion).  (See Mark 14:62 as well as Acts 7:54-57 in conjunction with Psalm 80:17 as well as Daniel 7; also Dan. 3:25 has an interesting OT reference to “the Son of God”)     The next major instance of the “son of man” motif is in the Book of Similitudes of 1 Enoch. He is apparently a divine figure located in heaven who predates the Creation, but whose predominant functions are eschatological. He appears to have both human an angelic characteristics as well as is debatedly associated with the figure of Enoch in 1 Enoch 71.  Besides “son of man,” this figure is also referred to as “righteous one,” “chosen one,” as well as “Messiah.”  Other Jewish works, such as 2 Esdras, 2 Baruch, as well as Wisdom of Solomon, seem to provide evidence that the “son of man” figure was to be a messianic savior as well as judge who would be persecuted but also victorious.  It is difficult to know how ancient the reference to “son of man” as divine being is.  There is a possibility that this usage came about anciently based on an anthropomorphic view of deity.  For Latter-day Saints, the Son of Man title on behalf of Christ makes sense due to the reference in Moses 6:57 to “Man of Holiness” as a name on behalf of God.  Jesus Christ was the Son of “The Man.”  Interestingly, the Greek term “ho anthropos” (the man) is used in some Jewish texts to refer to Adam, but also to God — the archetypical Man. Thu, 09 Apr 2009 20:01:40 -0400 arnyjuice