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 (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy). This was due to the simple fact that

The Book of Enoch (or 1 Enoch) is an ancient Jewish apocalyptic text, traditionally ascribed to Enoch, the great-grandfather of Noah, 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).

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.

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!