What happened to Enoch? (Part II)

The brief and cryptic account of Enoch in the Bible has long fascinated both Jews and Christians, leaving them deeply curious about his life and, even more so, his mysterious fate. The Book of Genesis introduces Enoch with startling brevity, offering few details about who he was or why he was taken by God (Gen 5:21-24). This scarcity of information has only fueled centuries of speculation, inspiring a wealth of extra-biblical traditions that attempt to fill in the gaps.

Various ancient texts—written long after the Bible—present diverse and often elaborate accounts about Enoch’s role, his extraordinary departure from earth, and his lasting importance in the afterlife. These writings, emerging from different cultural and theological traditions, expand upon the biblical narrative in imaginative ways. However, since they were composed many centuries after the composition of the Book of Genesis (which itself was quite far removed from the original Enoch events), their claims remain speculative, adding layers of intrigue (not necessarily extra knowledge) to an already enigmatic figure.

Understanding Pseudepigrapha

Since this article explores sources that claim additional biblical knowledge about Enoch’s fate, it is essential to understand what these texts are and when they were likely written.

It’s time for us to introduce a key scholarly term—Pseudepigrapha (pronounced soo-deh-pig-ruh-fuh). Pseudepigrapha, an ancient literary genre, ascribes texts to well-known individuals, such as patriarchs, prophets, or apostles, who did not actually compose them.

Modern readers may perceive the term as fraud or forgery, yet this judgment is misguided. Ancient writers and audiences did not view authorship in the same way we do today. Attribution to a revered figure was often a way of honoring tradition, connecting new ideas to established authority, and situating a text within a particular theological lineage. Rather than deception, this practice was a form of reverence—a means of aligning new interpretations with the wisdom of the past.

Among the most famous examples of Pseudepigrapha are the Books of Enoch, which expand dramatically on the biblical figure’s story. Without understanding the cultural and literary conventions of ancient pseudepigraphy, modern readers might misinterpret these texts as claiming to be truly written by the biblical authors. Instead, they must be viewed as helpful theological commentaries by ancient believers that allow us a rare opportunity to peer into the window of these ancient communities’ theological struggles with the same Biblical texts as we struggle with today.

Understanding Targum and Midrash

While these concepts will feature less prominently in our article, they remain essential for understanding ancient Jewish biblical interpretation and still need to be mentioned to you at least in general so that you will know what they mean when they come up.

Targum refers to an ancient Aramaic translation and interpretive paraphrase of the Hebrew Bible. Emerging during the Second Temple period (c. 500 BCE–70 CE), Targumim (plural) were used in synagogues to help Aramaic-speaking Jews engage with the Hebrew Scripture better. Unlike strict translations, they often expand the text with explanations, theological insights, and other commentary, blending translation with interpretation. Even though “Targum” literally means “translation,” it is not a translation in the modern sense of the word. As one studies the biblical text itself in public conversation with other believers, it serves as an interpretive and interactive tool.

Midrash represents the rabbinic tradition of deep scriptural exploration, characterized by going beyond the plain meaning of the text. It comes in two primary forms, one of which, Midrash Aggadah, is particularly relevant. It explores narrative, moral, and theological teachings through creative interpretation. Developed between 200 and 1000 CE, midrashim seek to resolve ambiguities, fill narrative gaps, and extract timeless lessons from Scripture. This dynamic Jewish interpretive method keeps the biblical text alive, allowing each generation to engage with its wisdom in new ways, but it also runs a high risk of obscuring the biblical revelation itself with the wisdom of well-meaning but often misinformed and ideologically driven commentators.

Having defined the three above-mentioned concepts important for responsible interpretation of extra/para-biblical texts (Pseudepigrapha, Targum and Midrash), we can now survey some representative examples. Below, we have chosen to highlight several topics, among many.

Transformation into a heavenly being

There is an extensive set of Enoch-related references that have to do with his glorification from human to heavenly. Here are a few examples:

“And the Lord said to Michael, ‘Take Enoch and remove his earthly garments, and anoint him with my sweet ointment, and clothe him with the garments of my glory.’” (2 Enoch 22:8)

“And the Lord called me and said, ‘Enoch, sit to the left of me with Gabriel.’” (2 Enoch 24:1)

“And I looked at myself, and I was like one of the glorious ones, and there was no observable difference.” (2 Enoch 22:10)

In the heavenly realm, Enoch was transformed into an angelic being and given a high status within the heavenly hierarchy. Even though he was once a mere human, now there was no visible difference between him and other powerful heavenly beings (at least per “his” own testimony).

Enoch as Heavenly Secretary

Enoch-related references also have to do with his new role as a powerful heavenly secretary/scribe/mediator. Here are a few examples:

“And He said to me, ‘Enoch, you righteous scribe, go, declare to the Watchers of heaven who have left the high heaven…’” (1 Enoch 15:1)

“Enoch, scribe of righteousness, was sent to proclaim judgment to the Watchers.” (1 Enoch 12:4)

“Enoch was set in the Garden to write the judgments and to teach righteousness to the angels.” (Jubilees 10:17)

“Enoch, the scribe, was taken to the heavens to intercede for the Watchers.” (Book of Giants, Dead Sea Scrolls 4Q530)

The Enochic passages from 1 Enoch, Jubilees, and the Book of Giants portray Enoch as a righteous scribe and intercessor, tasked with delivering divine judgment to the Watchers—fallen angels who, according to 1 Enoch 6–11, abandoned their heavenly roles, mated with human women, and corrupted the earth, prompting the Flood. This tradition of a righteous figure proclaiming judgment to rebellious spiritual beings resonates with references in the New Testament epistles attributed to Peter, specifically 1 Peter 3:19–20 and 2 Peter 2:4–5, where Christ is described as preaching to “spirits in prison” and the judgment of angels is tied to the time of Noah. Both Enochic and Petrine texts draw on a shared theological framework rooted in Second Temple Jewish traditions about divine justice, the fall of angels, and the pre-Flood era. However, Peter reinterprets this framework through a Christological lens, emphasizing Christ’s divine authority, redemptive mission, and ultimate victory, in contrast to Enoch’s human, scribal, and intercessory role.

Enoch’s Transformation into Metatron

The most intriguing Enochian tradition, found in 3 Enoch, emerges from the 5th–6th century CE, much later than 1 Enoch and 2 Enoch (some time between 300 BCE and 200 CE). This text details Enoch’s glorification with striking (and unacceptable) theological implications for both Judaism and Christianity.

In 3 Enoch, Rabbi Ishmael journeys to heaven, where he encounters Metatron. Metatron appears to be the supreme angel (similar to the concept of the Angel of the Lord), often identified with Enoch, transformed into a celestial being. He serves as God’s scribe, recording human deeds and cosmic events, and acts as a divine intermediary. The etymology of his name is uncertain, and many theories have been put forth. However, it is most likely that the name Metatron, although spelled in Hebrew, originates from the Greek phrase meta thronos, which means “next to the throne.”

“Rabbi Ishmael said: The Holy One, blessed be He, took me and brought me up on high… and He showed me Metatron, His servant… and He said to me: ‘This is Enoch, the son of Jared… whom I took from them, whom I lifted up to serve before My Throne of Glory.’” (3 Enoch 4:1–10)

Metatron’s exalted status is further emphasized:

“The Holy One… appointed me (Metatron) as prince and ruler over all the princes of kingdoms… And He wrote with His finger, as with a pen of flame, upon the crown on my head the letters by which heaven and earth were created.” (3 Enoch 10:3–6)

“The Holy One… set His hand upon me and blessed me with 1,365,000 blessings. I was enlarged and increased in size until I matched the world in length and breadth. He made my throne like His throne and my glory like His glory… and He called me ‘The Lesser YHWH’ in the presence of His heavenly household.” (3 Enoch 6:1)

The title “Lesser YHWH” (יהוה קטן) for a glorified human in heaven poses significant theological challenges. For Christianity, this conflicts with the belief in Jesus as the eternal Word of God, equal with the Father in power and glory, who was re-glorified at resurrection and ascension, not a human elevated to divine status like in the case of Enoch. For Judaism, the existence of a second powerful being in heaven threatens its unapologetic monotheism.

A parallel narrative in the Babylonian Talmud (Hagigah 15a) from roughly the same period recounts four rabbis who visit paradise. Their encounter with Metatron leaves a profound impact: only one returns safely, one dies, one loses his mind, and Elisha ben Avuyah (called Aher, meaning “other,” after becoming a Jewish Christian/Christian Jew) reacts in a forbidden way:

“Aher saw Metatron sitting and writing the merits of Israel. He said: ‘It is taught that on high there is no sitting, no competition… Perhaps—God forbid!—there are two powers in heaven?!’” (Babylonian Talmud, Hagigah 15a)

The story reveals that, despite obeying God’s command, Metatron failed to stand when the rabbis approached, leading to their confusion. For this, he is reprimanded and lashed with forty fiery lashes by angelic figures, reinforcing that only one authority reigns in heaven.

Conclusion

The Enochian tradition, with its vibrant tapestry of Enoch’s ascent, celestial duties, and transformation into Metatron, invites us into the boundless imagination of ancient Jewish and early Christian minds. Woven from the threads of Pseudepigrapha, Targum, and Midrash, these texts are heartfelt attempts to unravel the enigma of Enoch’s brief mention in Genesis (5:21–24). As historical treasures, they shine light on the theological quests and creative spirit of ancient communities, yet their speculative nature and late origins (300 BCE–6th century CE) remind us they are not the unerring voice of divine truth.

The Enochian texts, often touted as “missing books of the Bible,” conflict significantly with New Testament teachings, underscoring why they were never canonized as God’s Word. Their speculative narratives diverge from what seems rather clear in the Scripture, particularly in their portrayal of divine judgment and authority. In the Enochian tradition, the flood is attributed to the “Sons of God” transgressing heavenly boundaries by marrying human women, contrasting sharply with the New Testament’s focus on human sin as the cause of divine judgment (Romans 5:12). Additionally, Enoch’s depiction as a Christ-like figure, preaching to imprisoned spirits, muddles the unique authority of Christ described in 1 Peter 3:19–20, fulfilling seemingly the same task. Most strikingly, Enoch’s elevation to Metatron, the “Lesser YHWH” (3 Enoch 6:1), clashes with the high Christology of the Gospel of John, which affirms that Christ is the second power in heaven, not Enoch (John 1:1, 14). These discrepancies highlight the theological divide between Enochian lore and the New Testament’s message, while at the same time confirming that both sources drank from the same rich well of ancient Judaism.