Should the Book of Enoch be included in the Bible?

Overview

The Book of Enoch, also known as 1 Enoch, is an ancient Jewish work traditionally attributed to Enoch, the great-grandfather of Noah. While it has enjoyed some historical respect and interest, its status has been long debated. Certain Christian groups, particularly in Ethiopia, have retained it within their broader scriptural tradition, yet most others, both ancient and modern, do not recognize it as canonical. The question of whether it should be included in the Bible touches on issues of manuscript evidence, historical acceptance, and theological consistency with the recognized Scriptures.

Historical Context

The Book of Enoch is believed by many scholars to have been composed in various stages between the third century BC and the first century BC. Fragments of the text were discovered among the Dead Sea Scrolls at Qumran, providing evidence of its circulation in the Judaism of the Second Temple period. These Qumran manuscripts, written in Aramaic, match substantial portions of the Ethiopic version found later. The most complete surviving version of Enoch is in Ethiopic (Ge’ez), discovered in the late 18th century by explorer James Bruce in Ethiopia.

Canonical and Apocryphal Status

From ancient times, Enoch was never part of the Hebrew canon used by the Jewish people. Early Christian leaders tested potential Scripture with criteria including apostolic authorship or endorsement, widespread usage in worship, and consistent teaching with the Hebrew Scripture and the apostolic writings. Although resembling other apocryphal and pseudepigraphal works, the Book of Enoch was not ultimately accepted in most lists that defined the Christian canon. The Council of Hippo (AD 393) and the Councils of Carthage (AD 397 and AD 419) recognized a collection of Old Testament books that did not include Enoch. This became the prevailing Christian position in both the Western and Eastern churches.

In contrast, the Ethiopian Orthodox Tewahedo Church has traditionally maintained a canon that includes 1 Enoch, though it is important to note that its recognition there did not extend broadly to other Christian traditions.

The Book of Enoch and the Dead Sea Scrolls

The discovery of 1 Enoch fragments at Qumran confirms that the text was held in esteem by at least one Jewish community before or around the time of Christ. Portions of 1 Enoch among the Dead Sea Scrolls reflect a central religious narrative about watchers (sometimes understood as fallen angels), the judgments of God, and revelations about heaven and earth. Scholars also note that the Book of Enoch offers interpretive angles on Genesis 6:1–4, where “the sons of God” (often tied to angelic beings) appear.

While these findings affirm Enoch’s historical and cultural value, they do not automatically confer canonicity or necessarily equate to acceptance by mainstream Jewish or Christian communities of the era.

Content and Theological Themes

The Book of Enoch is divided into sections such as the Book of the Watchers, the Book of Parables, the Astronomical Book, the Book of Dreams, and the Epistle of Enoch. Common theological themes include:

• Descriptions of angelic or “watcher” figures who fell from grace.

• Prophetic visions of cosmic judgment.

• Detailed astronomical observations.

• Exhortations for righteous living, often echoing biblical warnings against wickedness.

Although Enoch’s themes can overlap with Scripture—particularly on the subject of God’s judgment—the text also includes expansions on angelology, cosmology, and end-times scenarios that go beyond what is taught in the recognized biblical canon.

Reference in Jude

One of the most notable references to Enoch in recognized Scripture appears in Jude 1:14–15:

“Enoch, the seventh from Adam, also prophesied about them: ‘Behold, the Lord is coming with myriads of His holy ones to execute judgment on everyone…’”

This short quote parallels a portion of 1 Enoch (1 Enoch 1:9). The New Testament authors sometimes allude to other extrabiblical sources (for instance, Paul’s citation of pagan poets in Acts 17:28). Quoting a source for a point of truth or cultural clarity does not necessarily affirm that the entire source is divinely inspired Scripture. Thus, the inclusion of Enoch’s prophecy in Jude underscores its early influence but does not prescribe that the entire Book of Enoch must be canonized.

Early Church Perspectives

Some early Christian writers, such as Tertullian (c. AD 155–220), showed an interest in 1 Enoch. Tertullian himself considered its potential value, though he stopped short of definitively pronouncing it canonical. Other authorities, including Origen, occasionally cited it as a reference but did not elevate it to the status of Scripture.

By the time of the major Church Councils (e.g., Councils of Hippo and Carthage in the fourth century), the twenty-four books of the Hebrew Bible (which often align with today’s thirty-nine Old Testament books in Protestant Bibles, just enumerated differently) were recognized, and 1 Enoch was excluded. Most patristic evidence leans heavily on the fact that Judaism did not recognize Enoch in its canon. Because the early Church considered Jewish recognition of Old Testament texts significant, the Book of Enoch remained outside the boundary of widely accepted Scripture.

Manuscript Evidence

While the manuscript tradition of 1 Enoch is impressive in its geographical spread—from Aramaic fragments in Qumran to a Greek version and most completely in Ethiopic—it lacks continuous manuscript chains in Hebrew or Greek that mirrored the careful transmission given to canonical books. In contrast, the recognized books of the Old and New Testaments demonstrate a consistent and widespread tradition, rigorously preserved over centuries. These lines of evidence, alongside historical usage within worship services, bolster the reliability and acceptance of the recognized canon.

Arguments for Inclusion

1. Historical Value: Because fragments were discovered at Qumran, some argue the Book of Enoch was esteemed in early Judaism, suggesting it might hold unique relevancy.

2. Apostolic Quotation (Jude): The citation of a prophecy attributed to Enoch indicates early Christian awareness of its concepts.

3. Ethiopian Tradition: Proponents note that the Ethiopian Orthodox Tewahedo Church has honored 1 Enoch among its scriptural texts, preserving it consistently.

Arguments against Inclusion

1. Canonical Consistency: The Jewish people, keepers of the Old Testament Scriptures, never recognized 1 Enoch as part of their canon, and subsequently the early Church followed suit.

2. Pseudepigraphic Nature: Most scholars and early Christian leaders concluded Enoch the patriarch could not have authored the text that circulated centuries after his lifetime. Therefore, it does not meet the recognized standard of prophetic witness.

3. Council Decisions and Widespread Consensus: Historic councils that shaped the recognized biblical canon did not include Enoch, showing the broad agreement of early Christian communities.

4. Focus of New Testament Authors: While Jude alludes to an Enochic saying, it does not endorse the entire document any more than Paul endorses every line of pagan poetry he quotes in his writings.

Contemporary Relevance

Even though it is not deemed canonical, the Book of Enoch can be studied for cultural and historical insights into the thought world of Second Temple Judaism. It provides context for some New Testament references to cosmic judgment and angelic activity, as well as parallels to select themes in Genesis.

Still, it consistently sits outside of the recognized bounds of Scripture for the majority of Jewish and Christian traditions. Its study can amplify one’s understanding of biblical themes while remaining cautious about elevating its status to that of inspired Scripture.

Conclusion

Most churches throughout history and the global Christian community today do not accept the Book of Enoch as part of the biblical canon. While undeniably influential, especially in the era around the time of Christ, it lacks the widespread recognition and transmission that have characterized the books of the Old and New Testaments. The reference in Jude shows respect for a specific prophecy but does not elevate 1 Enoch as a whole to canonical status.

As such, the consistent understanding is that Enoch’s writings belong in the realm of valuable but non-canonical literature. This view aligns with the careful process by which the recognized books of the Bible were weighed, tested, and confirmed. Consequently, the majority conclusion is that the Book of Enoch should not be included in the Bible but may still serve as a historical and cultural resource for those wishing to study the context of ancient Jewish thought.