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By Daniel Olson

''A New studying of the Animal Apocalypse of one Enoch'' bargains a whole theological research of this second-century BCE allegory and makes use of this because the foundation for a brand new remark at the textual content, awarded in a clean translation

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38,” NTS 22 (1976), 483–486 (485); Olson, Enoch, A New Translation, 213. C. Torrey, “The Messiah Son of Ephraim,” JBL 66 (1947), 253–277 (267). E. Nickelsburg in Perspective: An Ongoing Dialogue of Learning (ed. J. J. 365–372 (367). 14 Assefa, “The Enigmatic End,” 559–560. , 560. 16 Ibid. 24 chapter one does not solve the problem. Why did the editor add such a small amount of material that considerable imagination is still needed to flesh the passage out into a coherent Antichrist narrative? Most of the other proposals are problematic as well.

2 So Ego, “Vergangenheit,” 186; and David R. Jackson, Enochic Judaism: Three Defining Paradigm Exemplars (JSPSS 49; New York: T & T Clark, 2004), 39. Jackson is more explicit in an unpublished 2007 seminar paper, “Jubilees and Enochic Judaism,” where he maintains that even though the submissive Gentiles of the eschatological age become white cattle in 90:38, “they are not counted among the elect” (p. 4), inasmuch as the sheep remain sheep. 3 So Reese, Die Geschichte, 42–43; Müller, Studien zur frühjüdischen Apocalyptik, 164–166; and Bedenbender, Der Gott der Welt, 208–211.

Approaches its conclusion, we learn that the Maccabean conflict taking place in the author’s day is expected to end with God’s intervention, ushering history into its eschatological phase (90:13–19). This is followed by judgment on all the wicked (vv. 20–27) and the creation of a New Jerusalem, in which all Israelites (sheep) are pure, healthy, and clear-eyed, while the remaining Gentiles (birds and beasts) are subservient to them, even though they too begin to assemble with the sheep in the “house” (vv.

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