The ubiquitous vocative expression ‮בן־אדם‬‎ (literally ‘son of man’) in the Book of Ezekiel seems to underscore the prophet’s status as a mere mortal. In contrast to the other ancient versions, Targum Jonathan to the Prophets interprets the word ‮אדם‬‎ as a proper noun, and renders the phrase accordingly as ‮בר אדם‬‎ ‘son of Adam’. This translation runs counter to the Targum’s conventional practice of rendering ‮בן־אדם‬‎ with ‮בר אנש(א)‬‎. In the absence of a satisfactory grammatical explanation for the divergent rendering, this article examines the possibility that the Targumist’s eschewal of ‮בר אנשא‬‎ was motivated by doctrinal concerns. On the strength of the findings it is argued that ‮בר אדם‬‎ was a clever and subtle alternative for ‮בר אנשא‬‎ because, depending on the context, the latter phrase could evoke associations with the Danielic Son of Man figure and the Son of Man Christology.

以西结书中无处不在的呼唤表达בן־אדם（字面意思是“人之子”）似乎在强调先知的身份是凡人。与其他古代版本相反，先知塔尔贡·乔纳森（TARGUUM Jonathan）将该先驱词解释为专有名词，并相应地将其表达为בראדם'Adam的儿子'。此翻译与Targum的使用בראנש（א）渲染בן־אדם的常规做法背道而驰。在没有令人满意的语法解释的情况下，本文研究了Targumist的בראא避开是受教义问题驱使的可能性。根据调查结果的优势，有人认为בראדם是בראנשא的聪明而精巧的替代方案，因为根据具体情况，