In the Similitudes, the heavenly being, who is to appear at the end of the age and be the instrument of God in judgment, is usually called the Elect One, Mine Elect One, the Son of Man, or that Son of Man. He is also called the Righteous One, and twice he is called Messiah or Anointed One (xlviii. 10; lii. 4). This latter title would seem to connect him with the expected king of David's line, who was the Anointed One or the Messiah. Lake and Jackson, however, would deny all connection. The heavenly Son of Man, they maintain, was never in pre-Christian Judaism identified with the expected king of David's line--that is, with the "Messiah" in the technical sense--so that it is a mistake to speak of "Messianic" passages in the Book of Enoch.[112] But after all, the heavenly figure of 1 Enoch is represented as fulfilling much the same functions as those which are attributed in the Psalms of Solomon, for example, to the Messiah. It would be difficult to conceive of the same writer as expecting two deliverers--one the Messiah of the Psalms of Solomon, and the other the Son of Man of 1 Enoch. On the whole, therefore, it is correct, despite the protest of Lake and Jackson, to speak of the passages in 1 Enoch as Messianic, and of the Son of Man as the "Messiah." In 4 Ezra xii. 32, moreover, the transcendent being, who is set forth under the figure of the lion, is distinctly identified with the Messiah "who shall spring from the seed of David." Of course, the late date of 4 Ezra may be insisted upon, and it may be maintained that the Davidic descent of the Messiah in 4 Ezra is a mere traditional detail, without organic connection with the rest of the picture. But it is significant that the writer did feel it necessary to retain the detail. His doing so proves at least that the heavenly being of the apocalypses was not always thought of as distinct from the promised king of David's line. All that can be granted to Lake and Jackson is that the future Deliverer was thought of in pre-Christian Judaism in widely diverse ways, and that there was often no effort to bring the different representations into harmony. But it is correct to speak of all the representations as "Messianic." For the coming Deliverer in all cases (despite the variety of the expectations) was intended to satisfy at least the same religious needs. [112] Lake and Jackson, _The Beginnings of Christianity_, Part I, vol. i, 1920, pp. 373f.