The Book Of Enoch (2025) The Banned Book That Holds Humanitys True History

➡ The Book of Enoch, an ancient text once widely read, tells a different version of human history involving angels and forbidden knowledge. It consists of three different writings, each from a different period and region. Although it claims to be written by Enoch, a figure from the Book of Genesis, scholars believe it was written by several unknown authors over time. Despite being forgotten by most, it remains a part of the Ethiopian Orthodox Church’s official biblical canon.
➡ The Book of Enoch, an ancient text, was preserved in Ethiopia due to its early adoption of Christianity and isolation from Roman influence. The book was rediscovered in the 18th century by Scottish explorer James Bruce, who brought three manuscripts back to Europe. The text, which explains the origin of evil, tells of angels called Watchers who descended to Earth, mated with human women, and shared forbidden knowledge, leading to chaos. The book also mentions divine intervention to restore order, with archangels given specific tasks to bind and imprison the rebellious angels.
➡ The Book of Enoch, not included in the Bible, tells a story of divine rebellion and its consequences, suggesting that evil and suffering are not just due to human disobedience but also the actions of heavenly beings. It provides a backstory to the biblical flood and the origins of evil, and suggests that angels can be judged and confined. This book also parallels ancient myths from various cultures about divine beings interfering with human development. Some believe that the book records real events and that reports of giant skeletons found worldwide could be evidence of the Nephilim, the offspring of these divine beings and humans, mentioned in the book.
➡ The text discusses the Book of Enoch, which contains concepts similar to Christian theology, such as the Son of Man, who is both divine and human. It also talks about a solar calendar, the connection between humans and the cosmos, and the importance of living in harmony with nature. The text further explores the Book of Dreams, which uses animal symbolism to narrate human history and divine justice. Lastly, it raises questions about why the Book of Enoch, despite its clear messianic vision, is not included in the Jewish or Christian biblical canon.
➡ The Book of Enoch presents a unique perspective on history, suggesting it’s not random but a moral drama guided by divine beings. It offers ancient answers to deep questions about life, evil, and civilization. The book also includes predictions about human history, divided into symbolic weeks, hinting at events like the destruction of the Second Temple and the rise of oppressive leaders. It ends with a vision of a renewed world where justice reigns, suggesting we might be living in the shadow of this final era.
➡ The Book of Enoch, a religious text from ancient times, was not included in the official Bible due to various reasons. It was not written in Hebrew, its author lived before Moses, and it didn’t fit the legal and prophetic framework of the Jewish canon. Early Christian communities had different views on it, but as the church became more organized, it was left out for unity and clarity. The book’s content, including visions, angels, and apocalyptic warnings, was seen as too mystical and speculative, and its story of angels mating with humans was considered incorrect. The book also challenged religious authority by suggesting a direct connection between heaven and earth, bypassing organized religion.

Long before the Bible was finalized, there existed a book that told a different story. A story of angels, forbidden knowledge, and a world that was not the same. The Book of Enoch was once widely read by early communities. However, over time, it was banned and forgotten by most. But what if its removal was no accident? This ancient text speaks of celestial beings cast out of the heavens, of knowledge humanity was never meant to possess, and of a version of human history unlike anything we’ve been taught. In this documentary, we explore the banned Book of Enoch and why many say it holds humanity’s true history.

The Book of Enoch is one of the most unusual and debated texts from the ancient world. Though often spoken of as a single book, there are actually three different writings that carry this name. First Enoch, Second Enoch, and Third Enoch. Each of these works was written in a different period, in a different region, and reflects a unique religious and historical background. When people today refer to the Book of Enoch, they almost always mean the First Book of Enoch. It is the earliest, the longest, and by far the most well known of the three. The other two books, Second Enoch, also known as Slavonic Enoch, and Third Enoch, or Hebrew Enoch, were written centuries later.

They follow different theological traditions and are not direct sequels, though they share certain themes. Foreign Enoch is an ancient Jewish religious text. It is written in the voice of the biblical figure Enoch, a man briefly mentioned in the Book of Genesis. The work claims to present visions and knowledge revealed to Enoch before the Great Flood, offering insights into divine secrets that were hidden from most of humanity. The book is considered an example of apocalyptic literature, a genre that was common among Jewish writings from the third century BC to the first century AD. In this style of writing, a chosen individual receives secret knowledge from a divine source, often through visions, angelic guides, or journeys to heavenly places.

These writings were not meant to be casual stories. Instead, they aimed to reveal truths about the universe, about justice, and about the end of time. While the book presents itself as being written by Enoch himself, modern scholars agree that he was not the true author. In fact, one Enoch is what is known as a pseudepigraphal work. This term refers to writings that are falsely attributed to famous historical or religious figures. The word pseudepigrapha comes from the Greek pseudes, meaning false, and epigraphian, meaning to inscribe. In the ancient world, it was not uncommon for unknown writers to use the name of a respected figure to give their work more authority and spiritual weight.

So while the Book of Enoch claims to be autobiographical, it is better understood as a literary construction built around the character of Enoch. The real author or authors remain unknown. It is likely that several writers contributed to different parts of the text over time, each adding new ideas while keeping the same narrative voice. The age of the book adds to its importance. Scholars estimate that the oldest parts of 1 Enoch were written sometime between 300 and 200 BC during the time known as the Second Temple period in Jewish history. Other sections may have been added over the following century, with the most recent portions dating to around 100 B.C.

this places the book among the earliest examples of Jewish apocalyptic writing and shows that its themes were being developed long before the rise of Christianity. Originally, the text was most likely written in Aramaic or Hebrew, which were the main languages used by Jewish communities at that time. No complete Hebrew version has survived, but fragments written in Aramaic were found in later centuries. The complete version of one Enoch that exists today has survived in Jeez, the ancient liturgical language of Ethiopia. For this reason, it is often called the Ethiopic Book of Enoch. It became part of the Ethiopian Orthodox Church’s official biblical canon and is still considered sacred scripture by that community.

However, in most Jewish and Christian traditions, the book was never included in the official canon and is not recognized as part of the Bible. The full text of 1 Enoch is divided into five main sections, each with a specific focus and structure the Book of the Watchers, the Book of Parables, the Astronomical Book, the Book of Dream Visions, and the Epistle of Enoch. These divisions were likely written at different times by different authors, yet together they form a single narrative that claims to reveal what Enoch saw and and learned before the world was changed by the Flood.

The figure of Enoch appears only briefly in the Bible, yet his legacy has expanded far beyond the few verses that mention him. In the Book of Genesis, Enoch is listed among the early patriarchs, descendants of Adam through the line of Seth. He appears in Genesis 5, a chapter that traces the genealogy from Adam to Noah. Most figures in this chapter are described in a straightforward pattern. They lived a certain number of years, had children, and then died. But Enoch’s entry breaks this pattern. Genesis 5:24 offers a striking Enoch walked with God and was no more, for God took him.

This short verse has captured the imagination of readers for centuries. Unlike the others in the genealogy, Enoch’s life does not end with the phrase and he died. Instead, the text tells us that he was taken by God. Enoch is also noted for his lifespan. According to Genesis, he lived 365 years. While this is much shorter than the lifespans of other antediluvian patriarchs, the number itself may carry symbolic meaning, as it mirrors the number of days in a solar year. Some later traditions have interpreted this as a sign of Enoch’s connection to cosmic order or heavenly knowledge, though such ideas are not stated directly in the biblical text.

Enoch is identified as the great grandfather of Noah, making him an important link in the line that leads to the story of the Flood. His son Methuselah is said to have lived 969 years, which is the longest lifespan recorded in the Bible. Although the Bible offers only a few sentences about Enoch, they are enough to mark him as a special figure. He is one of only two people in the entire Hebrew Bible said to have been taken by God without dying. The other is the prophet Elijah, who, according to the second Book of Kings, was taken up to heaven in a whirlwind.

These rare events have led later writers to view both men as having unique access to the divine realm. Over time, Enoch’s role grew far beyond what the Book of Genesis describes. In later Jewish and Christian traditions, he came to be seen not only as a man who walked with God, but as a prophet, a visionary, and even a scribe of heaven. In the earliest years of Christianity, this text was cited directly in the New Testament. The Epistle of Jude, a short letter found near the end of the Christian Bible, includes a quotation that refers to Enoch by name.

In Jude 1, 1415, the author writes, Enoch the seventh from Adam prophesied about them, the Lord is coming with thousands upon thousands of his holy ones to judge everyone. This passage closely mirrors content found in the section of one Enoch known as the Book of the Watchers. It is one of the clearest examples of how the early Christian writers were familiar with this text and considered its message significant. This early use was not limited to Jude. Several early church fathers, including figures such as Justin Martyr, Irenaeus, Tertullian, and Origen, also referenced one Enoch in their writings.

Some of these references were positive, viewing the book as a source of insight into angelology, cosmology, and judgment. Others, however, expressed caution or disagreement with its ideas. Still, the fact that such figures discuss the book at all shows that one Enoch was a known and debated text in the first few centuries of the Christian era. Over time, however, the book’s status began to change. By the 4th and 5th centuries, mainstream Christianity started to move away from apocryphal writings that were not part of the developing biblical canon. Church leaders and councils worked to define the boundaries of scripture.

Books that were once influential but lacked widespread acceptance across all regions began to disappear from regular use. One Enoch was among them. By the time of figures like Cassian and later Byzantine theologians, the book was still mentioned but rarely read. It had faded from the main intellectual and liturgical life of the church. In the Jewish tradition, the book was similarly set aside, and rabbinic literature from the classical period is notably silent on the subject. There is some evidence to suggest that this silence may have been deliberate part of a broader effort to distance Jewish teachings from texts associated with earlier mystical or apocalyptic groups.

Despite this long period of absence in Europe and the near east, the Book of Enoch did not vanish completely. By the 15th century, rumors of the book’s survival began to reappear in Europe. Scholars and explorers who had contact with the Ethiopian church reported that a version of the Book of Enoch was still in use there. In the late 1400s, the Italian philosopher Giovanni Pico della Mirandola claimed to have acquired a copy of the book. Later, in the mid-1500s, the French scholar Guillaume Postel reported that Ethiopian clergy regarded the book as canonical. These scattered references sparked renewed curiosity among European theologians and humanists who had long been interested in uncovering lost or forgotten parts of ancient scripture.

Many have been intrigued by the fact that this ancient text survived only in Ethiopia, and often ask why. The answer lies in history. When Christianity began to grow across Europe and the Middle east, it quickly became shaped by the Roman Church and later by church councils that defined which books belonged in the Bible. But Ethiopia followed a different path. It adopted Christianity early, around the 4th century, but remained isolated from Roman and Byzantine influence. As a result, the Ethiopian church kept older traditions, scriptures, and customs that were later changed or abandoned elsewhere. This allowed it to preserve texts that disappeared in other parts of the world.

Still, no physical copy of the book was available in the West. The Book of Enoch remained more legend than document, known through secondary references, but not yet fully rediscovered. This changed dramatically in the 18th century thanks to the efforts of a Scottish explorer named James Bruce. In 1773, after spending several years traveling in Abyssinia, modern day Ethiopia, James Bruce returned to Europe with three complete manuscripts of one Enoch written in GS. One copy was given to the Bodleian Library at Oxford, another to the Royal Library of France, and the third Bruce kept in his personal collection.

The significance of this find was enormous. After more than a thousand years of obscurity, the full text of the Book of Enoch had been recovered. However, the impact of Bruce’s discovery was not immediate. The manuscripts he brought back remained largely untouched by scholars for several decades. It was not until the early 19th century that serious academic work on the book began in 1821. The first English translation of the Jeez text was published by Richard Lawrence, an orientalist and professor of Hebrew at Oxford. His translation was based on one of Bruce’s manuscripts housed in the Bodleian Library.

Though later revisions would improve upon his work. Lawrence’s translation opened the door for modern study of one Enoch and introduced the text to a wider audience in Europe. Throughout the 19th century, scholars across Europe produced additional translations and commentaries. German, Latin and French editions followed, each contributing to the growing interest in ancient apocalyptic literature. By the end of the century, one Enoch had taken its place among the key documents studied by those exploring the origins of biblical thought and early Christian theology. A second major development occurred in the mid 20th century with the discovery of the Dead sea Scrolls.

Between 1948 and 1956, archaeological teams uncovered thousands of ancient manuscripts in caves near Qumran along the western shore of the Dead Sea. Among These scrolls were 11 Aramaic fragments of one Enoch. These were not late copies or Christian era translations, but early versions of the text dating back to at least the second century bc. The discovery of these fragments was a turning point. It demonstrated that one Enoch was not a medieval forgery or isolated Ethiopian tradition, but a genuine part of ancient Jewish literature. The Aramaic texts confirmed that the book had deep roots in early Jewish apocalyptic thought and that it was likely composed and used by Jewish communities well before the rise of Christianity.

Scholars now had evidence that one Enoch was part of the broader cultural and religious world that shaped both the New Testament and the Dead Sea Scrolls. The first section of one Enoch, known as the Book of the Watchers, is perhaps the most well known and widely studied part of the entire work. Comprising chapters one through 36, it presents a dramatic and often unsettling narrative that attempts to explain the origin of evil in the world. According to this text, a group of 200 angels called the Watchers were sent to Earth to observe humanity. The term Watcher comes from the Aramaic word Erin, meaning those who are awake or those who watch.

These beings were not ordinary angels. They were appointed to act as guardians and overseers, sent to fulfill a divine mission to observe the human world, not to interfere with it. But in time, their role began to change. The Book of the Watchers tells that the Watchers became fascinated with the humans they were meant to observe. In particular, they developed desire for human women. Under the leadership of an angel named Samyaza, the Watchers made a collective decision to descend from heaven and take wives for themselves. This act marked the beginning of their Rebellion. They bound themselves together by oath and descended upon Mount Hermon, where they began their union with human women.

These forbidden relationships led to the birth of a new kind of being, the Nephilim. The Nephilim, according to the text, were giants. They were powerful, violent and destructive. Their presence brought chaos to the world. They consumed not only what humans could provide, but eventually turned against people themselves. Some versions of the story even suggest that the Nephilim began to devour animals, each other, and finally human beings. As violence spread, humanity cried out to the heavens and the cry was heard. But the sins of the Watchers did not end with the act of procreation. According to the Book of Enoch, their rebellion continued in a far more insidious form, through the transfer of knowledge that was never meant for human beings.

This marks one of the most controversial claims in the entire text, especially when viewed from a modern perspective. The book further suggests that the Watchers shared sacred and secret knowledge with humanity. Those were skills and sciences that were considered forbidden because they were either too powerful or too dangerous or too spiritually corrupting. These were not seen as normal or harmless sciences. The Book of Enoch describes them as forbidden arts and knowledge that were meant to be shared slowly and only by divine permission. Enoch. Instead, the Watchers gave this knowledge to humans too early and without guidance.

This act, according to the text, damaged the natural growth of human civilization. It caused confusion, pride and chaos. What looked like wisdom was actually corruption. The line between good and evil, between heaven and earth, became blurred. Even though to some, the idea that ancient humans received knowledge from the heavens may sound far fetched, there are artifacts so advanced for their time that modern science still struggles to explain them. These objects and out of place artifacts challenge our assumptions about what ancient civilizations were capable of and raise questions about where their knowledge truly came from. One striking example is the Antikythera mechanism discovered in a shipwreck off the coast of Greece in 1901.

At first, it appeared to be nothing more than a corroded chunk of bronze. But decades later, researchers realized it was an incredibly complex device. A form of ancient analog computer made over 2000 years ago, it could predict solar and lunar eclipses, track the positions of celestial bodies, and and even account for leap years using a system of precisely engineered gears. Nothing else like it would appear in the historical record for at least a thousand years. Its astronomical accuracy is so precise that scholars still debate how such technology could have existed in the ancient world. Some wonder if this knowledge aligns with what the Book of Enoch describes as celestial secrets.

Given too soon, another curious artifact is the so called Baghdad Battery, a series of clay jars found in Iraq and dated to roughly 200 BC. Each contains a copper cylinder and an iron rod, and when filled with an acidic liquid, the device can produce a small electric charge. While some argue they were used for simple electroplating, no conclusive evidence supports this. The fact that ancient people may have built a working electrical device long before the formal discovery of electricity is at least shocking. As many have pointed out, for some, this idea makes sense. In ancient times, people should not have known much about the stars, planets or complex calendars.

Yet somehow they did. One famous example is the alignment of the pyramids of Giza with the Orion constellation. This level of precision, using stars that would have required advanced astronomy, seems impossible for that time. Some researchers ask, where did this knowledge come from? Could it be that ancient people were taught by beings who were not entirely human? What followed, according to the Book of Enoch, was a dramatic act of divine intervention. Seeing the chaos unleashed on Earth, God responded by sending a group of powerful archangels to restore order. Each was given a specific task. Uriel was told to warn Noah of the coming flood.

Raphael was commanded to bind Azazel, the angel who had taught forbidden knowledge, and cast him into the desert, covering him with jagged rocks until the final judgment. Michael was sent to confront the remaining watchers, while Gabriel was assigned to destroy the Nephilim, the violent offspring of angels and humans. The rebellious angels who had led the descent were imprisoned deep beneath the Earth in a place called Tartarus. Tartarus is portrayed not as a vague concept, but as a real and terrifying location where rebellious spirits abound in chains and complete darkness. What’s especially interesting is that this name, Tartarus, is borrowed directly from Greek mythology.

In ancient Greek belief, Tartarus was the deepest part of the underworld, a place where defeated gods and monsters were imprisoned. Because of this, some scholars argue that the idea in Enoch was influenced by Greek thought. They see it as a blending of Jewish and Hellenistic beliefs. But regardless of its origin, many believe this concept may have contributed to the rejection of the Book of Enoch. In Judeo Christian theology, hell is often described in abstract terms, a state of separation from God rather than a physical location. Tartarus, however, suggests that even spiritual beings can be judged and physically confined.

This challenges the idea that angels are purely immaterial and beyond punishment, making it deeply controversial. As for the Nephilim, their destruction was absolute. Their corruption and bloodshed had polluted the Earth beyond repair. In response, God declared that the world would be cleansed by a great flood, a judgment that strongly parallels the biblical story of Noah. For many readers, this story fills in gaps left open by the traditional Genesis narrative. The mysterious verses in Genesis 6:1:4, which briefly mention the sons of God and the Nephilim, are given Fuller context in 1 Enoch. In doing so, the Book of the Watchers offers an explanation for the origins of evil.

In this version of history, evil is not simply the result of human disobedience. It is the product of a celestial rebellion, an event that introduced disorder into both heaven and earth. Also, it provides a backstory to the Flood and presents the idea that humanity’s suffering was the result of interference by higher beings, not merely human sin alone. Some scholars have pointed out the theological implications of this text. If taken seriously, it shifts the focus of moral failure away from humans and places it on the actions of heavenly beings. This interpretation may have been too controversial for later religious authorities, which could help explain why the book was not included in the canon.

There are also those who suggest that this portion of one Enoch represents a lost chapter of human history. To them, the story of the Watchers and their influence on early civilization is not only myth, but a symbolic reflection of a time when humanity experienced a sudden and mysterious rise in knowledge, so something that ancient societies often attributed to divine or celestial beings. But whether one sees it as theology, myth or allegory, the Book of the Watchers presents a compelling account of divine rebellion and its consequences. It offers a vision of the world in which heavenly and earthly realms are deeply connected, and in which human destiny is shaped not only by our own choices, but also by the decisions of those who watch from above.

If we think about it, similar ideas still exist today. Many people continue to believe in unseen forces that influence our lives, whether through fate, karma, or cosmic balance. The idea that actions ripple through time, that choices both human and divine, have lasting effects, remains part of how we explain the world. In this light, the ancient narrative of the Watchers may not be as distant from modern thinking as it’s seems. Also, the idea of divine beings descending from the heavens and interacting with humanity is not unique to the Book of Enoch. In fact, similar stories appear in cultures from all over the world, many of them entirely disconnected from one another by time and geography.

These ancient myths often speak of gods, celestial beings, or giants who came down to Earth and shaped the early course of human history. In ancient Sumerian mythology, the Anunnaki were powerful figures described as descending from the sky. Some versions suggest they played a direct role in shaping mankind or even interbreeding with humans. These stories come from Mesopotamia, one of the oldest civilizations, and show striking similarities to the Watchers of Enoch. Greek mythology also tells of divine human unions. The Titans and Gigantes were beings of immense power, many of them born from the interactions between gods and mortals.

Some were said to rebel against the gods and were punished in the underworld, parallels that echo the fate of the fallen Watchers. In Norse tradition, the Jurton were giant beings, often opposed to the gods of Asgard. While not always evil, they were seen as chaotic and untamed forces, similar in spirit to the Nephilim. These legends may differ in names and details, but they share a common structure. Beings from beyond the human world interfere in its development, often through forbidden unions or the transmission of secret knowledge. Some scholars see this as evidence of a shared memory or archetype.

Others believe it strengthens the idea that the Book of Enoch reflects something more than myth, that it records events remembered across cultures under different names. Adding to this perspective are reports of physical evidence claims that the remains of giants have been discovered in various parts of the world. These finds are sometimes dismissed or forgotten, but they continue to raise questions about the possibility that the stories of the Nephilim are grounded in reality. In 1819, at Lompoc Rancho in California, a group of soldiers reportedly unearthed a massive human skeleton. The remains were said to be over 12ft tall and surrounded by unusual artifacts.

Carved shells, stone tools and mysterious symbols. Most strikingly, the skeleton was described as having a double row of teeth. When local tribes began to attach spiritual meaning to the discovery, the remains were quickly reburied under the order of authorities. Though the story is difficult to verify, it has been repeated in much multiple sources over the years. Another striking report comes from West Hickory, Pennsylvania. In 1870, according to the Oil City Times, workers digging in the region known for oil exploration allegedly uncovered what they described as the remains of a giant. Beneath layers of earth, they reportedly found a rusted iron helmet and a massive sword measuring over nine feet in length.

But what followed was even more startling. The discovery of a skeleton estimated to be nearly 18ft tall. The report described the bones as bright white and well preserved, with teeth that were all intact. And unusually, all of them were said to be double. The remains were said to be found 12ft below a mound, which, if true, could suggest significant antiquity. One of the most compelling modern examples comes from South Africa. In Ampumalanga Province. Photographs surfaced from showing a large skeleton with exaggerated features, thick bones, a massive skull and what appeared to be a human like footprint pressed into solid rock.

The footprint itself measured over three feet in length. Though skeptics have claimed the images were altered or misinterpreted, eyewitnesses insist the discovery was real before it was quietly removed from view. In Peru, a viral video captured what looked like two giant figures standing still on a remote mountaintop. By comparing them to the surrounding landscape, observers estimated their height to be at least 12ft. No one has been able to explain how the figures reached the location or what exactly they were. Some viewers believe they are signs that giants may still exist today, perhaps hidden in remote caves, underground networks, or what some call the inner earth.

A more recent report came From Colorado in 2024, two hikers unknowingly photographed a massive figure clinging to a mountainside. When they reviewed the image later, the creature appeared to be over 20ft tall. While some think it was a rock formation or an illusion, others believe it may be part of a growing body of unexplained sightings tied to ancient beings. Although none of these accounts have been confirmed with certainty, many see them as possible evidence that some supports the story found in the Book of Enoch. To these people, the reports of giants and strange ancient skeletons suggest that Enoch may not have been describing pure myth.

Instead, they believe the book could be recalling real beings, creatures that once lived on earth but have since vanished or been hidden foreign. The second major section of one Enoch is known as the Book of parables, spanning chapters 37 to 71. Although the term parables may suggest short moral stories, the content here is different. These are not parables in the sense found in the teachings of Jesus, but rather apocalyptic visions and symbolic revelations about divine judgment. This portion of the text introduces one of the most compelling figures in all of ancient Jewish literature, a messianic being referred to as the Elect One, the Righteous One, and most notably, the Son of Man.

According to the narrative, Enoch receives these visions after being taken into the heavenly realms. From there, he is shown what will happen at the end of days, when justice will be served and a new age will begin. In these parables, the Son of Man is not simply a symbol of humanity. He appears as a divine being, pre existent and hidden with the Most High since before the world began. Only the righteous are allowed to see Him. He is the one chosen to bring justice to the earth, defeating corrupt rulers, overcoming dark spiritual forces, and restoring peace to the faithful.

Seated beside the Lord of Spirits, a title used for God throughout the text, he receives honor and worship from all who dwell on the earth. This vision closely mirrors what would later become foundational concepts in Christian theology. In particular, it draws striking parallels with passages found in the New Testament. In the Gospels, Jesus often refers to himself as the Son of Man. This self identification puzzled many at the time. But when compared to the language of one Enoch, it becomes clearer. The Son of Man in Enoch is both divine and human, pre existent, yet revealed in time.

A judge, a savior, and a bringer of wisdom. Chapter 48 of the book of Parables explicitly describes this messianic figure as the one in whom wisdom dwells, the one who brings light to the nations, and the one who will be worshipped by all peoples. His name is known before the sun and stars were made. He is, in Enoch’s vision, the very source of righteousness and hope. These descriptions echo later Christian writings, particularly in the Gospel of John, which speaks of the Word, the Logos being with God in the beginning and then coming into the world. In Enoch’s account, the elect one is not acting alone.

He is surrounded by angelic beings who serve specific roles. Michael, Raphael, Gabriel and Fanuel are each given distinct responsibilities. Their presence reinforces the structure of divine order. Order with the Son of Man at the center, seated on a throne of glory. The Book of Parables also speaks of a final judgment. In this vision, the Son of Man presides over the courtroom of heaven. Books are opened, the deeds of all people are revealed and judgment is rendered. The wicked, along with rebellious spiritual forces, are cast down. The righteous, however, are lifted up and given eternal life in peace and light.

This judgment affects not only humanity, but also the heavens and the earth, signaling a full renewal of creation. Importantly, this vision is not just focused on punishment. The Son of Man also offers a period of repentance before judgment comes. There is still time, Enoch is told, for even the worst of sinners to turn back. But once the final day arrives, the time for mercy ends. These themes have raised significant questions for scholars and theologians. Why does a pre Christian Jewish text so clearly describe a figure so similar to the Christian Messiah? Was Enoch seeing something that would later be fulfilled in Jesus of Nazareth? And if so, why is this book so explicit in its Messianic vision, not included in the Jewish or Christian biblical canon? Some believe the answer lies in its very clarity.

The Book of Parables does not hint or suggest. It declares that a divine Son of Man will appear, bring judgment and rule in glory. It speaks of worship, resurrection and cosmic renewal in ways that later Christian writings would develop more fully. For early followers of Jesus, these words would have confirmed their belief in his divine mission. But for others, this may have been too direct. Too closely aligned with emerging Christian theology to remain in accepted scripture. This has led some to suggest that the Book of Parables was removed or perhaps never accepted because it aligned too closely with with Christian claims about Christ.

Among the five major sections of the Book of Enoch, one stands out for its deep focus on the heavens. Known as the Astronomical Book, or the Book of Heavenly Luminaries, this part of the text describes the movement movement of the sun, the moon and the stars, and reveals something remarkable about the people who wrote it. At its core, this book presents a solar calendar made up of 364 days. The year is divided into four equal seasons, each with 91 days. Every season includes three months of 30 days, followed by an extra day to maintain balance. This created a perfect cycle, 52 weeks in a year, each week beginning on a Wednesday, the same day, according to Genesis, when God created the lights in the sky.

This calendar was different from the lunar system used by the Jerusalem priests, which followed the phases of the moon. The authors of Enoch’s calendar believed theirs was older, purer, divinely given by the angel Uriel himself. They saw it not just as a way to measure time, but as a sacred structure meant to align life on Earth with the order of the heavens. But what makes this even more intriguing is the level of knowledge behind it. The astronomical book describes how the sun travels through heavenly gates along the horizon, imaginary openings where it rises and sets throughout the year.

It speaks of shifts in day length, the moon’s phases and changes in the sky with surprising accuracy for such an ancient text. But how did people over 2000 years ago know so much about the skies? According to this text, their understanding came from the heavens themselves. But from a historical perspective, it suggests that early civilizations had ways of observing and interpreting the universe that we’ve only recently begun to rediscover. One of the central ideas in the astronomical book is that humans are not separate from the cosmos. We are part of it. Just like the sun, moon and stars follow patterns, so do we.

The ancient authors believed that the rhythms of nature were tied to our own physical and spiritual well being. And in many ways, modern science is beginning to agree. Take for example, circadian rhythms, the internal clocks in our bodies that follow a 24 hour cycle. These rhythms regulate our sleep, our hormones, and even our body temperature. The pineal gland, buried deep in our brain, activates in response to darkness. It releases melatonin, telling us when to sleep. This process is driven not by human invention, but by the rising and setting of the sun. Exactly the kind of connection between Life and light described in the Book of Enoch.

Thousands of years ago. The writers of Enoch may not have known the word melatonin, but they understood that time was sacred and that to live well meant living in harmony with the stars above. They weren’t trying to control nature, they were trying to follow it. This worldview is very different from our own. Today. We often see time as something to manage, manipulate or conquer. We build digital calendars, daylight saving and time zones. But the people behind the astronomical book believed time was a gift meant to guide us. Through Enoch’s visions, we see a civilization that built its life around celestial rhythms.

They woke, planted, harvested and celebrated according to the stars. This perspective also explains their rejection of astrology. In the astronomical book, Astrology, the attempt to predict human destiny from the stars, is considered dangerous. It is described as one of the forbidden teachings given by the fallen angels. While the stars had meaning, their purpose was to teach reverence, not to give humans power over fate. Following the astronomical book, the next section of 1 Enoch is known as the Book of Dreams. Comprised of two extended visions, this text provides not only spiritual insight, but also a sweeping allegorical account of human and Israelite history.

The second vision, often referred to as the Animal Apocalypse, stands as one of the most striking symbolic narratives in all of ancient literature. Composed sometime in the second century BC, Likely during or just after the Maccabean Revolt, this vision retells the story of the world from creation to a future messianic age. The narrative opens with a simple but powerful image, a white bull representing Adam, the first man. From him, more white animals are born, each symbolizing his righteous descendants. But this order is quickly disrupted. A red calf appears, representing Abel, followed by a black calf, Cain, whose act of violence introduces moral corruption into the world.

This symbolic use of color could continues throughout the vision. White for purity, red for blood and black for sin and spiritual decay. As the vision progresses, entire human generations and biblical events are rendered into animal form. Sheep come to represent the faithful of Israel. Rams are appointed as their leaders, while wolves, lions and bears symbolize foreign empires and invading armies. Angels are portrayed as humans overseeing the flocks, while the fallen ones, those who transgress their divine roles, appear as monstrous beasts devouring the sheep. What is remarkable about this vision is not just its content, but its method.

By telling the story of humanity through the lens of animals, the author or redactor of the Book of Dreams manages to universalize the narrative. Like George Orwell’s Animal Farm, written over two millennia later, this vision uses non human imagery to comment on deeply human issues, power, betrayal, divine justice, and collective destiny. It is not a simple fable. It is a theological history encoded in symbols meant to transcend time and culture. The animal apocalypse does not merely echo known history. It reframes it. Events such as the Egyptian bondage, the Exodus, the construction of Solomon’s temple, the exile to Babylon, and the eventual rise of the Maccabean movement are all portrayed through vivid and layered symbolism.

The sheep wander. They are hunted. They are misled by blind shepherds, an image that becomes a clear critique of corrupt leadership. 70 of these shepherds, likely representing angelic or national overseers, are eventually judged by God for failing their charge and are cast into a fiery abyss. Toward the end of the vision, a new white bull is born. Many interpret this as a reference to a messianic figure, a leader both feared and revered by all the creatures of the earth. The vision climaxes in the transformation of all the animals. They become white bulls once again, pure and restored, symbolizing a world renewed.

This new era is one of justice and peace, where divine order is finally restored. So the Book of Dreams also suggests that history is not random. It is guided, judged, and ultimately redeemed. Humanity’s suffering and corruption are the result of cosmic disruption and divine beings. This further challenges modern assumptions and about the origins of life and civilization. Evolutionary theory explains biological development. The Big Bang theory describes the emergence of physical time and matter. But for many, these frameworks do not fully answer deeper questions. Why are we here? Why is there evil? Why do civilizations rise and fall in patterns that seem moral rather than random? The Book of Dreams offers one ancient answer.

It suggests that human history is not just a sequence of events, but a moral drama written in the heavens. In this story, time has meaning. Symbols, matter, and divine oversight never entirely disappears. Even when the sheep are scattered and their shepherds fail, the Lord of the Sheep watches, remembers, and prepares a restoration. This view, part apocalyptic, part historical and part theological, reflects a worldview that is rare in modern times. It is a world where cosmic and earthly events mirror one another, where allegory is not just literature, but truth. In this light, the animal apocalypse is more than a poetic retelling of Israel’s past.

It is a map of human destiny. The final section of the Book of Enoch is called the Epistle of Enoch. Unlike earlier visions that speak in symbols and allegories, this part feels more personal and direct. It reads like a letter not just to Enoch’s son, Methuselah. Many scholars believe that Enoch was speaking across time, offering warnings and wisdom to those who would live long after his era, possibly even to us. This section includes teachings on good and evil, justice and punishment, and the final destiny of the world. It describes the path of righteousness as one filled with light, while the path of sin leads to darkness.

Enoch makes it clear that these two paths are not just personal choices. They shape the world itself. He urges his son and others to live with honesty, compassion, and humility. But perhaps the most intriguing part of this section is what scholars call the apocalypse of weeks. In this part, Enoch divides human history into ten symbolic weeks. Not literal seven day weeks, but periods of time or eras. The first seven weeks describe events that were already in the past when the book was written. They cover key moments in sacred history, the age of righteousness, the days of Noah, the time of Abraham, and the giving of the law to Moses.

What makes this so compelling is that several of these symbolic weeks seem to align with real events. For example, one of the later weeks speaks of a time when a house shall be burned with fire. Fire. Many believe this is a reference to the destruction of the Second Temple in Jerusalem in 70 A.D. another week describes the rise of sinful leaders who oppress the righteous, something that many connect with the persecution of early believers or even totalitarian regimes of more recent centuries. But the 10th and final week is different. It hasn’t fully happened yet, at least not according to many interpretations.

This week includes a series of powerful events. The exposure of corrupt systems, the fall of wicked rulers, the coming of final judgment, and the creation of a renewed earth where justice will reign. In the seventh part of this final week, Enoch says that a new heaven shall appear and that there will be weeks without number and a time of eternal peace. If this vision is accurate, then we are now living in the shadow of that final week. And if so, the future could bring both great turmoil and great hope. Some researchers believe that Enoch may have known more than just religious truth.

They argue that the accuracy of some predictions hints at something deeper, possibly knowledge passed down from even earlier times. There’s a theory that long before recorded history, advanced civilizations existed. Many believe these civilizations were wiped out in great disasters, leaving only traces behind. Could Enoch have been one of the last voices carrying their memory? Sites like Gobekli Tepe in modern day Turkey seem to support this idea. Built around 9,600 BC, long before the invention of writing or the wheel, this ancient site shows signs of advanced planning and complex spiritual life. Another example is the mysterious underwater ruins near Yonaguni, Japan.

Some researchers believe these may be remnants of lost cities. These Discoveries challenge the idea that history only began with ancient Egypt or Mesopotamia. What if there were people, perhaps thousands of years earlier, who understood the stars, built great monuments, and watched the skies for signs, just like Enoch did? Stories of lost civilizations like Atlantis may not just be myths. According to the Greek philosopher Plato, Atlantis was a powerful and advanced culture that fell into ruin due to pride and greed. Many now believe this may be a warning wrapped in allegory, a mirror of what could happen to us just as Atlantis vanished.

What if Enoch’s message is a final warning from a world already destroyed once? In one of his last messages, Enoch speaks about his son and the generations that would follow. He writes about a time when evil would rise, but also when truth would rise, would shine again. He talks of a future in which those who suffer for doing what is right will finally be rewarded. If this is true, then the Book of Enoch is not just ancient scripture or lost mythology. It might be a map of time itself, a map that shows where we came from and where we might be headed.

The Book of Enoch, as we have seen so far, presents a powerful and layered narrative that challenges conventional histories and invites us to reconsider humanity’s role in the cosmos. Yet many who explore the true history of humanity do not Forget the other two Enochian books. Like scattered pieces of a puzzle, 2 Enoch and 3 Enoch may help complete a picture that 1 Enoch alone cannot fully reveal. 2 Enoch, sometimes referred to as the Book of the Secrets of Enoch, survives only in old church slavonic manuscripts, suggesting it was likely preserved within Eastern Christian traditions. However, linguistic studies indicate that it may have originally been written in Greek and perhaps even earlier in Hebrew or Aramaic.

This places its origins in a complex historical space, possibly in the Jewish communities of Egypt or the wider Hellenistic world, sometime between the first century BC or and the first century AD in its pages, 2 Enoch offers an intimate account of Enoch’s journey through multiple levels of heaven after he is taken by God. These heavens are filled with mysteries, angelic realms, records of human deeds, and the fiery places of judgment. But one of the most remarkable elements in this book is the birth and exaltation of Melchizedek. Unlike in the Bible, where Melchizedek appears briefly and without background, 2 Enoch describes his birth as miraculous.

Born from a dead mother, raised by angels, and ultimately set apart as a priest who without human lineage, this narrative hints at divine interventions across generations and the existence of chosen individuals placed to preserve sacred knowledge. What to Enoch seems to suggest is that Enoch was not simply removed from the world as a Father Footnote in Genesis. Rather, his departure was a transition into a higher role, one that continued to influence the spiritual order of creation. In this way, the book fills in a narrative gap between the fall of humanity and its prophesied restoration. It implies that Enoch’s transformation was not the end of a story, but the beginning of a sacred responsibility.

Centuries later, another text would emerge, adding yet another layer to the mystery. 3 Enoch, written in Hebrew during the early medieval period, is a product of post temple Jewish mysticism, deeply connected to the esoteric tradition known as Merkabah mystical Gnosticism. This book explores divine chariots, heavenly palaces, and the complex ranks of angelic beings. Here, Enoch reappears, but as the archangel Metatron. In this elevated form, Enoch is portrayed as the highest of the angels, second only to God. He is given a throne, a new name, and access to the inner workings of heaven itself. In many ways, this portrayal completes the ark that began in Genesis.

A man who once walked with God is now part of the divine hierarchy, serving as a scribe of heaven and a conduit between divine will and human history. What makes 3 Enoch especially fascinating is how it reflects a worldview that sees the material and spiritual worlds as deeply intertwined. The authors of this text and those who preserved it did not see Enoch’s transformation as a profound truth about the destiny of humanity. To them, human beings were not at the top of evolution, as modern thought might suggest, but part of a long journey filled with cycles of rise, fall, judgment, and renewal.

These books also reflect a mindset that was far more attuned to cosmic realities than we tend to be today. Ancient civilizations believed that time itself moved in repeating patterns. Many believed history was not a straight line, but a spiral, a series of ages that began, declined, and ended, only to start again within that cycle. The fall of civilizations, perhaps even entire epochs like Atlantis, served as warnings to those who followed. If one Enoch shows us the problem, the corruption of creation and the fall of The Angels, then 2 and 3 Enoch offer glimpses of the solution.

They suggest that God’s plan has always included a remnant, a hidden thread of truth preserved through righteousness. Men like Enoch, Melchizedek, and perhaps others unknown to us. And through these texts, that thread stretches into our time. But when was the Book of Enoch removed from the Bible? And most importantly, why? Why? To answer this, we need to look at the slow and complex process by which religious authorities decided which books were official scripture and which were not. This didn’t happen overnight. It took centuries. In the Jewish tradition, the books that eventually became part of the Hebrew Bible or Old Testament, were collected and debated over a long period of time.

By the first century A.D. most Jewish communities had agreed on a core set of sacred texts. But the Book of Enoch was not one of them. Even though it was widely read and respected by some groups, especially those living near the Dead Sea, it was left out. One possible reason is that it wasn’t written in Hebrew like many other sacred texts, but likely in Aramaic. Another reason is that its author Enoch lived before the time of Moses, which made it harder to fit into the legal and prophetic framework that the Jewish canon was built on. In early Christianity, things were even more complicated.

Different Christian communities used different collections of scriptures. Some included the Book of Enoch. In fact, it was known and quoted by many early Christian writers. One clear example is the Epistle of Jude in the New Testament, which directly quotes a prophecy found in Enoch. This shows that some of the earliest Christians viewed it as an important and even inspired text. But over time, as the church grew and became more organized, leaders began to decide which books should be included in the official Bible. This was not just about spiritual truth. It was also about about unity. The church wanted to create one clear message that all Christians could follow.

This process came to a turning point. In the 4th and 5th centuries, church councils were held to finalize the biblical canon. The Council of Laodicea around 363 AD was one of the first to list which books were approved for public reading. Later, the Councils of Hippo in 393 AD and Carthage in 397 AD confirmed similar lists. In all of these councils, the Book of Enoch was not included. After this, the book began to disappear from mainstream Christianity. It was no longer read in churches, it was not copied by scribes. Eventually, in Europe and the Middle east, it faded into obscurity.

For over a thousand years, it was almost completely forgotten, mentioned only in passing by scholars and theologians who no longer had access to the full text. But for most of the world, its absence for so long only reinforced the idea that it was never truly meant to be part of the Bible. So why was it forbidden? Some explanations are based on historical and theories theological concerns. One reason is that the Book of Enoch is what scholars call a pseudepigraphal text. That means it was written under the name of someone famous, in this case Enoch, but not actually written by him.

This was a common practice in the ancient world, but for later church authorities, it raised questions about authenticity. If Enoch didn’t really write it, could it still be trusted? Another reason is the book’s content. One Enoch is filled with visions, angels and apocalyptic warnings. It describes the fall of heavenly beings, the corruption of humanity, and the coming of a final judgment. These themes were very different from the more structured theology that was forming in the early church. Some leaders may have seen the book as too mystical or too speculative. It didn’t fit the new, clearer message of salvation and doctrine they were trying to build.

One of the most debated parts of One Enoch is the story of the Watchers, angels who descended to Earth, took human wives, and created a race of giants called the Nephilim. This idea comes from a mysterious few verses in Genesis, but Enoch expands on it in great detail. In the early Church, many thinkers like Justin Martyr and Irenaeus accepted this story and used it to explain the origin of evil. But over time, this view changed. By the 5th century, powerful theologians like Augustine of Hippo began to argue that angels could not have physical bodies and therefore could not have children with humans.

He proposed a different interpretation, that the sons of God in Genesis were actually humans from the righteous line of Seth. This new reading became the dominant view in Christianity. As a result, the story told in Enoch was now seen as incorrect or even dangerous. Beyond these theological reasons, there is another idea. The Book of Enoch challenges the very structure of religious authority. In its pages, Enoch is not a priest, not a prophet from Israel, and not someone who follows temple rituals. He is an outsider and an antediluvian man who walks with God, receives visions, and is taken into heaven without dying.

He speaks with angels, sees the secrets of the universe, and returns to warn humanity. In later traditions, he even becomes the angel Metatron, second only to God. For some, this was too much. If Enoch could access divine knowledge without being part of any institution, what did that mean for priests, temples, or church councils? The book offered a direct connection between heaven and Earth, one that bypassed organized religion entirely. There’s also a theory that the Book of Enoch wasn’t removed because it was false, but because it was too close to something true. The book describes a version of human history that is older, darker, and more mysterious than the one we’re taught.

It tells of ancient beings who gave humanity forbidden knowledge. It speaks of cosmic prisons and judgment, not just for humans, but for angels. It suggests that evil began in the heavens and fell to the earth. For some, this explanation makes uncomfortable sense. It fills in gaps left open by the Bible. It answers questions that are still debated today. If the Book of Enoch had been accepted into the Bible, it would have changed the way we see everything from creation, to salvation, to the battle between good and evil. Perhaps that’s why it was excluded. Even today, the Book of Enoch remains one of the most mysterious texts ever written.

Dismissed, forgotten, and rediscovered, it speaks of a world far older and stranger than we are taught to imagine. To some, it is a myth. To others, it is a blueprint for the future. Whatever it may be, most historians agree that the Book of Enoch is a key to understanding the origins of religion and a truth that was never lost, only hidden. If this truth resonates with you and sparks questions or theories of your own, share them in the comments. And if you believe more people should discover the secrets of the Book of Enoch like the video, and help spread the word.

To go even deeper and experience the complete story, watch the full Book of Enoch movie next. Keep your minds open and until we meet again.
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