pseudepigraphal work (not included in any canon of scripture) whose only complete extant version is an Ethiopic translation of a previous Greek translation made in Palestine from the original Hebrew or Aramaic.

Enoch, the seventh patriarch in the book of Genesis, was the subject of abundant apocryphal literature, especially during the Hellenistic period of Judaism (3rd century BC to 3rd century AD). At first revered only for his piety, he was later believed to be the recipient of secret knowledge from God. This portrait of Enoch as visionary was influenced by the Babylonian tradition of the 7th antediluvian king, Enmenduranna, who was linked to the sun god and received divine revelations. The story of Enoch reflects many such features of the Babylonian myth.

I Enoch is a compilation of several separate works, most of which are apocalyptic. Its oldest portion is the “Apocalypse of Weeks,” written shortly before the Maccabean uprising of 167 BC against the Seleucids. Other sections, especially those dealing with astronomical and cosmological speculations, are difficult to date. Because of its views on messianism, celibacy, and the fate of the soul after death, parts of I Enoch may have originated with or been influenced by the Essene community of Jews at Qumrān. No fragments of the longest portion of the work (chapters 37–71), however, were found among the Qumrān writings. This has led scholars to theorize that this section was perhaps written in the 2nd century AD by a Jewish Christian who wished to imbue his own eschatological speculations with the authority of Enoch, and added his work to four older apocryphal Enoch writings.

I Enoch was at first accepted in the Christian Church but later excluded from the biblical canon. Its survival is due to the fascination of marginal and heretical Christian groups, such as the Manichaeans, with its syncretic blending of Iranian, Greek, Chaldean, and Egyptian elements.