The Parables of Enoch (1 Enoch 37–71) speak about a Messianic figure identified as the “Son of Man,” “Chosen One,” “Righteous One,” and “Anointed One.” This figure will be a light to the nations, and in his name the righteous will receive salvation. He is also depicted as sitting on a throne of glory, judging the deeds of mankind, and receiving worship from all who dwell on the earth (1 Enoch 45:3–6; 48:3–7; 51:1–3).
Interestingly, in 1 Enoch 71:14, Enoch himself is identified as this figure. In this verse, the Head of Days, together with four archangels and innumerable other angels, greets Enoch with the words, “You are the Son of Man.”
Now, some argue that this passage does not identify Enoch as this figure. They point to a 1912 translation by R. H. Charles, which renders the verse differently. Charles translates the statement in the third person rather than the second person, reading, “This is the Son of Man.” If Charles’s rendering is correct, then Enoch is not being identified as the Son of Man but is instead being introduced to a separate figure.
The problem with Charles’s translation is that it does not reflect what the Ethiopic text actually says. The Geʽez reads አንተ ውእቱ ወልደ ብእሲ, which contains the second-person pronoun አንተ (“you”). Hence, “You are the Son of Man.” If the text intended to say, “This is the Son of Man,” we would expect a construction using ዝንቱ or the shorter form ዝ (“this”). Therefore, grammatically speaking, the Geʽez text identifies Enoch as the Son of Man.
Charles himself acknowledged that his translation of this verse does not reflect what the text says. In the footnotes to his translation, he noted that “this is” in 1 Enoch 71:14 is an emendation and that the “Text reads ‘Thou art.’” In other words, Charles did not deny that the Geʽez text identifies Enoch as the Son of Man. The issue is that Charles believed the text should not say what it says, so he emended the verse to reflect what he thought it ought to say rather than translating it correctly.