The Book of Enoch

The Book of Enoch or First Enoch despite its popularity was not included in the Tanakh (the Hebrew Bible), which consisted of the law, the prophets, and the writings. It was also absent from the Septuagint, which is the Greek translation of the Hebrew “Torah”, the first five books of the Bible that we know as Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.

This was due to the simple fact that it was not composed until 300-100 BC in the second temple period. By then all the other books of the Hebrew Bible were completed.

Whle traditionally ascribed to Enoch, the great-grandfather of Noah, it was not known to be written by Enoch. The most definitive proof lies in the language and script of the oldest surviving fragments. The Book of Enoch was originally composed in Aramaic (specifically a dialect known as Standard Literary Aramaic) and possibly some Hebrew sections.  The oldest physical fragments, discovered among the Dead Sea Scrolls at Qumran (specifically manuscript 4Q201), are paleographically dated to approximately 200–150 BCE. Since a copy exists from this period, the original composition must be earlier, but linguistic analysis of the Aramaic dialect places it firmly in the Late Persian or Early Hellenistic period (4th to 3rd century BCE).

The Jewish leadership, particularly the Pharisees who shaped Rabbinic Judaism after the destruction of the Second Temple in 70 CE, excluded the Book of Enoch from the Hebrew Bible (Tanakh) for several critical reasons:

First, that the Book of Enoch, was theologically Incompatibile. Its teachings on fallen angels (the Watchers) as the primary source of evil conflicted with the emerging Judaistic concept that evil originated from human choice. Thereby, making it unsuitable for the doctrine of the Rabbis.

Next, the Book of Enoch contains no references to core Mosaic covenant practices such as Sabbath observance, circumcision, or the Torah commandments. Yet why would it? According to the Masoretic Text, Moses lived 1,746 years after Enoch. According to the Septuagint (the ancient Greek translation of the Hebrew Bible) Moses was born approximately 2,146 years after Enoch. Either way, there was no Mosaic covenant before it was given to Moses at Mt. Sinai. Therefore, it stands to reason that Enoch would not have written about such things. However, this was another strike against Enoch’s inclusion into a canon based on the covenant relationship between God and Israel.

3. Pseudepigraphal Nature and Late Dating Jewish authorities recognized that the book was not actually written by the biblical Enoch (the grandfather of Noah) but was a composite work written between the 3rd century BCE and 1st century CE—long after the prophetic period had ended.  While parts were found among the Dead Sea Scrolls (indicating use by the Essenes at Qumran), the broader Jewish community did not accept it as divinely inspired scripture. 

4. Political and Sectarian Associations The book was particularly associated with apocalyptic sects like the Essenes, whose revolutionary fervor contributed to the Zealot revolt and the catastrophic destruction of the Temple in 70 CE. After this disaster, Rabbinic leaders deliberately suppressed apocalyptic literature that stirred nationalistic messianic expectations, favoring texts that promoted survival through study and observance rather than eschatological revolution. 

5. Christological Prophecies According to the early Church Father Tertullian (c.  200 CE), Jewish leaders rejected Enoch specifically because it contained prophecies pertaining to Christ, particularly the “Son of Man” figure in the Book of Parables section.  While this claim is debated, the messianic imagery in Enoch may have become problematic after the rise of Christianity, which adopted such language.

  This is centuries after the Torah was finalized (c. 6th–5th century BCE).



Widespread Circulation The discovery of multiple Aramaic fragments of the Book of Enoch among the Dead Sea Scrolls at Qumran confirms that the text was popular and considered significant literature during the first century. The sheer number of copies suggests it was treated with high regard, possibly even as authoritative scripture, by specific sects like the Essenes.

though scholars date its composition to roughly 300–100 BC. It is not part of the standard biblical canon for most Jewish and Christian groups, but it is considered canonical scripture by the Ethiopian Orthodox Tewahedo Church and the Eritrean Orthodox Tewahedo Church. 

The text is a composite work containing five major sections that expand on biblical narratives, most notably providing detailed accounts of the Fallen Watchers (angels who mated with human women to produce the Nephilim giants) and the moral necessity of the Great Flood.  It also introduces significant theological concepts that influenced early Christianity, including resurrection, a final judgment, a heavenly kingdom, and the figure of a Messiah or “Son of Man.” 

(the Second Temple period, c. 516 BC – 70 AD), the Book of Enoch was widely read and highly influential among many Jewish groups, but it was not part of the fixed Hebrew canon (the Tanakh).

Relationship to Jesus and the Apostles There is no evidence that Jesus or the apostles explicitly quoted the Book of Enoch as Scripture. 
 While the Epistle of Jude (verses 14–15) directly quotes a prophecy from Enoch, scholars generally view this as an illustrative reference to a known tradition—similar to how Paul quoted Greek poets—rather than an endorsement of the entire book as divinely inspired. 
 Some themes in Jesus’ teaching (such as the “Son of Man” and final judgment) parallel Enochic literature, indicating it was part of the broader cultural and theological milieu, but it held no official place in the biblical canon of the time.

The text is a composite work containing five major sections that expand on biblical narratives, most notably providing detailed accounts of the Fallen Watchers (angels who mated with human women to produce the Nephilim giants) and the moral necessity of the Great Flood. 
 It also introduces significant theological concepts that influenced early Christianity, including resurrection, a final judgment, a heavenly kingdom, and the figure of a Messiah or “Son of Man.”

While the Epistle of Jude in the New Testament quotes directly from the Book of Enoch, and early Church Fathers like Tertullian and Clement of Alexandria regarded it as scripture, it was eventually excluded from most canons. 
 Fragments of the text were discovered among the Dead Sea Scrolls at Qumran, confirming its existence and popularity during the Second Temple period, and it is preserved in its entirety primarily in the ancient Ge’ez language

The Book of Enoch was not removed from the canon in a single event but gradually fell out of favor between the 4th and 5th centuries AD.

The Council of Laodicea (c. 363–364 AD) This council is often cited as the first major formal step in excluding the book. It established a list of accepted canonical books for reading in church and explicitly omitted apocryphal texts like Enoch, which were not part of the recognized Hebrew canon.

Influence of Church Fathers (Late 4th Century) Prominent theologians played a crucial role in solidifying its non-canonical status. Figures such as Athanasius, Origen, and Jerome dismissed the text as apocryphal. 
 Augustine of Hippo (c. 400 AD) delivered a significant blow to its status; while he acknowledged the Epistle of Jude quoted Enoch, he argued that the book lacked a verified chain of transmission from the time of the Flood, rendering it unfit for canonical authority. 

Formal Ratification (397 AD) The Third Council of Carthage ratified the biblical canon in 397 AD, formally excluding the Book of Enoch. 
 By the 5th century, the text was mostly excluded from Christian biblical canons across the Roman Empire, surviving as scripture only within the Ethiopian Orthodox Tewahedo Church and the Eritrean Orthodox Tewahedo Church. 

While the Epistle of Jude in the New Testament quotes directly from the Book of Enoch, and early Church Fathers like Tertullian and Clement of Alexandria regarded it as scripture, it was eventually excluded from most canons.  Fragments of the text were discovered among the Dead Sea Scrolls at Qumran, confirming its existence and popularity during the Second Temple period, and it is preserved in its entirety primarily in the ancient Ge’ez language. 

what timeframe was the book of enoch removed from cannonFinished

The Book of Enoch was not removed from the canon in a single event but gradually fell out of favor between the 4th and 5th centuries AD. 

The Council of Laodicea (c.  363–364 AD) This council is often cited as the first major formal step in excluding the book. It established a list of accepted canonical books for reading in church and explicitly omitted apocryphal texts like Enoch, which were not part of the recognized Hebrew canon. 

Influence of Church Fathers (Late 4th Century) Prominent theologians played a crucial role in solidifying its non-canonical status. Figures such as Athanasius, Origen, and Jerome dismissed the text as apocryphal.  Augustine of Hippo (c. 400 AD) delivered a significant blow to its status; while he acknowledged the Epistle of Jude quoted Enoch, he argued that the book lacked a verified chain of transmission from the time of the Flood, rendering it unfit for canonical authority. 

Formal Ratification (397 AD) The Third Council of Carthage ratified the biblical canon in 397 AD, formally excluding the Book of Enoch.  By the 5th century, the text was mostly excluded from Christian biblical canons across the Roman Empire, surviving as scripture only within the Ethiopian Orthodox Tewahedo Church and the Eritrean Orthodox Tewahedo Church.

In Jesus’ day (the Second Temple period, c. 516 BC – 70 AD), the Book of Enoch was widely read and highly influential among many Jewish groups, but it was not part of the fixed Hebrew canon (the Tanakh).

Michael Heiser, an Old Testament scholar frequently utilized the Epic of Gilgamesh to explain the Ancient Near Eastern (ANE) context of the Bible. He argued that

His work, including books like The Unseen Realm and Demons, and podcasts like the Naked Bible Podcast, consistently highlighted that understanding Gilgamesh helps clarify the biblical worldview’s unique claims about spiritual hierarchy, divine judgment, and human mortality. Heiser pointed out that Gilgamesh’s journey from seeking immortality to accepting his human role parallels the biblical call to find contentment in God’s design rather than pagan notions of divine power.

While Michael Heiser left us way too soon, there are a number of places to consider his research. A google search will uncover a lot. and his book entitled The Unseen Realm is highly recommended. Here are a couple of “official” sources that are listed below for your convenience. Enjoy!