What do you think?
Rate this book
1 Enoch: A Contextual Study Guide of Scripture
This study guide of 1 Enoch includes color-coded themes and literary points of context for quick learning. Supporting Scriptures are also cross-referenced for deeper study. This method helps families of all ages gain a richer understanding of the valuable history and prophecies contained in this eye-opening book.
353 pages, Paperback
Published April 18, 2022
2 people want to read
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 3 of 3 reviews
January 27, 2023
Sean Griffin’s study guide wrongly teaches that the Jewish fable of “1 Enoch” is scripture. It omits textual and translational variants, as well as scriptural cross-references, that further discredit the book. One issue underlying his acceptance of this work is that Griffin, like many others, does not believe in the preservation of God’s words, causing him and his audience to "not endure sound doctrine" and "turn away their ears from the truth" (2 Tim. 4:3-4) to "Jewish fables" (Titus 1:14) like "1 Enoch." Readers should be aware of some terminal deficiencies in his study guide:
Phanuel usurps the Messiah's role over eternal life —
In 40:9, Phanuel the angel is “set over the repentance unto hope of those who inherit eternal life,” but Yeshua (Jesus) is the one mediator between God and men (1 Tim. 2:5) through whom one is granted eternal life (Rom. 6:23). Also, 40:7 says that “the satans” (as opposed to the scripturally accurate “the Satan,” singular) are forbidden to accuse those on earth, contrary to Job 1:6-12; 2:1-7.
"1 Enoch" endorses human sacrifices —
In 47:4, we read that “the blood of the righteous” is “required” as an offering to God. Nowhere do we find this concept in Scripture. Sean cites Revelation 6:9-11 and Deuteronomy 32:43 (p. 49, without commentary), which only say that God will avenge the saints. Scripture teaches that Yeshua’s sacrifice is sufficient in the heavenly realm (Heb. 10; 1 Pet. 3:18), but Sean teaches the heretical idea that animals are sacrificed in heaven, attacking the work of Messiah.
Enoch’s ascension to heaven —
The books of “1 Enoch” and Jubilees (4:16-25)—which Sean likewise wrongfully promotes—teach that Enoch ascends to heaven, but Scripture says: “no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven” (Jn. 3:13). Prophets like Ezekiel and Daniel experience heaven through visions, but never literally ascend there (in body or spirit) like Enoch supposedly does. “1 Enoch” itself, though, seems to distinguish between visions and dreams (1:2; 14:8, 18; 19:3; 37:1; 39:4; 52:1; 83:1-4; 85:1-2; etc.), versus Enoch’s literal relocating to different places, like we see in chapters 17-36:
“And from there I went to another place…” (22:1; 23:1); “And I went from thence to the middle of the earth…” (26:1); “And from there I went towards the east, into the midst of the mountain range of the desert…” (28:1); etc.
Sean does not cover this issue in his study guide. Now, consider Enoch’s ascension to the “heaven of heavens.” This is not just a reference to the visible sky (also called the heavens); Scripture uses this phrase to refer to the highest dwelling place of God (Deut. 10:14; 1 Ki. 8:27; etc.):
“1 Enoch” 71:1, 5
1 And it came to pass after this that my spirit was translated, and it ascended into the heavens.
5 And he translated my spirit into the heaven of heavens, and I saw there as it were a structure built of crystals, and between those crystals were tongues of living fire.
This is the same location where Enoch appears to be blasphemously called the “Son of Man” (71:14), a Messianic title, according to most translations. Sean uses the R. H. Charles translation for this study guide, which many scholars consider to be an inferior, and sometimes deceptive, translation, since Charles may have altered the wording in 71:14. Sean does not even mention different translations of this important text, which is sloppy/lazy at best, and dishonest at worst. For more information on this subject, readers can consider David Wilber’s article, “Who is the Son of Man in 1 Enoch 71:14?”
After being shown the heavens, Enoch is taken to his house on earth, where he tells Methuselah about his experience (82:1-20), further demonstrating that the text speaks of a literal ascension to heaven:
“1 Enoch” 81:5-6
5 And those seven holy ones brought me and placed me on the earth before the door of my house…
Other chapters show that Enoch is physically relocated to the heavens and beholds many things:
“1 Enoch” 39:3, 6, 10
3 And in those days a whirlwind carried me off from the earth and set me down at the end of the heavens.
6 And in that place, mine eyes saw the Elect One of righteousness and of faith,
10 For a long time, my eyes regarded that place
“1 Enoch” 40:1, 8
1 And after that I saw thousands of thousands and ten thousand times ten thousand, I saw a multitude beyond number and reckoning, who stood before the Lord of Spirits.
8 After that I asked the angel of peace who went with me, who showed me everything that is hidden…
“1 Enoch” 46:1
1 And there I saw One who had a head of days, and His head was white like wool, and with Him was another being whose countenance had the appearance of a man, and his face was full of graciousness, like one of the holy angels
“1 Enoch” 48:1
1 And in that place I saw the fountain of righteousness which was inexhaustible.
By not discussing this subject in his study guide, Sean has done a great disservice to readers.
Enoch interacts with Noah, who isn’t even born yet —
In chapter 65, Enoch personally interacts with Noah and tells him about the flood (contrary to Genesis 6:13, where God informs him). Noah is not even born during Enoch’s life (Gen. 5), but Sean falsely claims that he lived in the garden of Eden “for 300 years with the angels” (p. 164). Methuselah finds Enoch at the “ends of the earth” to seek counsel regarding Noah (Ch. 106-107). Genesis 5:24, however, says that the days of Enoch are 365 years (not 365 years + 300 more), and Hebrews says that he “was not found” after that (Heb. 11:5).
Confused roles of Michael and Gabriel —
In Scripture, Gabriel brings messages to the saints (Dan. 8:16; 9:21; Lk. 1:19; 1:26), whereas Michael, known as the chief prince and archangel, fights in the spiritual realm (Dan. 10:13; Jude 1:9; Rev. 12:7). But in “1 Enoch,” Gabriel is the one “set over all the powers” (40:9). Sean completely misses this truth in his “context explained” and “supporting scriptures” sections.
Tubal-Cain and craftsmanship —
After men multiply on the earth (“1 En.” 6:1; Gen. 6:1), 7:1 claims that Azazel taught men how to work metals and make weapons. The Torah says that Tubal-Cain is the “instructor of every craftsman in bronze and iron” (Gen. 4:22, NKJV), before men multiply on the earth (Gen. 6:1).
Ascribe all sin to Azazel —
“1 Enoch” 10:8 views the whole earth as corrupted through the works of Azazel the angel, declaring: “to him, ascribe all sin.” Azazel is not the Satan, because the latter roams the earth (1 Pet. 5:8), and Azazel is said to be chained up (“1 En.” 10:4-6). Later, in 98:4, we read: “…even so sin has not been sent upon the earth, but man of himself has created it,” appearing to contradict 10:8. Scripture says that sin entered into the world “by one man,” Adam (Rom. 5:12).
The false calendar of “1 Enoch” —
The false calendar of “1 Enoch” disproves the book, since God is a God of truth (Deut. 32:4) who does not lie (Num. 23:19), and this calendar is based on falsehoods. Chapters 71-79 describe a 364-day/year solar calendar, with eight months containing 30 days, and four months having 31 days. Like another non-scriptural book, Jubilees (2:8-10), “1 Enoch” teaches that the sun is for months. These calendar “laws” are said to be “with regard to all the years of the world and unto eternity, till the new creation is accomplished which endures till eternity” (72:1). Scripture, however, teaches that the moon is for months, in these places (and others):
Exodus 2:2 says that Moses’s mother hides him for three “yerachim” (moons). Hebrews 11:23, referencing this passage, says that Moses was hid “three months” (trimenon), using the Greek word specific to months.
1 Kings 6:38 says that the moon Bul is the eighth month, and 1 Kings 8:2 says that the moon Ethanim is the seventh month, thereby directly linking the moon with the months.
Genesis 7-8 shows that the flood waters prevailed on the earth 150 days (7:24; 8:3), from the 17th day of the second month-17th day of the seventh month. Assuming that there are 30 or 31 days per month, as “1 Enoch” says, the second month would look like this:
17…18…19…20…21…22…23…24…25…26…27…28…29…30 = 14 days
For months 3-6, we would have a full 30 days/month x 4 months = 120 days. For month 7, we would include all 17 days = 17 days
If we add 14 + 120 + 17, we get 151 days, and even more (152-153 days) if is there are any 31-day months. It is impossible to get 150 days using this calendar. Both start dates are included in the count. The only way to reach 150 days is if the moon determines the months.
The second month looks like this:
17…18…19…20…21…22…23…24…25…26…27…28…29…(30?) = 13 or 14 days
Months 3-6 give us 29 or 30 days each, and month 7 gives us 17 days.
We can calculate a total of 150 days, as Scripture says, in a few different ways:
14+30+30+29+30+17 = 150 days
13+30+30+30+30+17 = 150 days
14+30+29+30+30+17 = 150 days
In other words, the 2nd-7th months in Genesis 7-8 could look like one of the following:
30-30-30-29-30
29-30-30-30-30
30-30-29-30-30
The scriptural calendar uses the lunar cycle for months, since only it contains months that are either 29 or 30 days for five straight months, as in Genesis 7-8. Calendars that use the sun for months with 30 days/month, like those in the books of “1 Enoch” and Jubilees, then, are immediately and conclusively proven false. Sean references the flood account (p. 57) and new moon (p. 103), but does not take note of this discrepancy, or the other scriptures which oppose this calendar.
Conclusion —
Sean’s study guide is fatally deficient and deserving of a one-star rating. He promotes the Jewish fable of “1 Enoch” as scripture, but fails to cross-reference many scriptures which refute this book. He also does not include certain textual and translational variants that would do the same. For a book that is called a “study guide,” these are glaring omissions.
The only way to know which books make up Scripture is to believe what it says about its own words being preserved (Deut. 6:4-9; 29:9, 14-15, 29; 31:9-13; 33:1-4; Psa. 78:1-8; 12:6-7; Pro. 22:20-21; Is. 59:20-21; Matt. 5:18; 24:35; Rom. 3:2; 2 Tim. 3:14-17; etc.). Scripture promises its own preservation, allowing believers to receive its 66 books today. Empiricism and rationalism cannot demonstrate what Scripture is; rather, God’s word testifies to itself, internally and historically. Acceptance of this truth, through faith, anchors believers to the scriptures and prevents them from "giving heed to Jewish fables" (Titus 1:14) like "1 Enoch."
Phanuel usurps the Messiah's role over eternal life —
In 40:9, Phanuel the angel is “set over the repentance unto hope of those who inherit eternal life,” but Yeshua (Jesus) is the one mediator between God and men (1 Tim. 2:5) through whom one is granted eternal life (Rom. 6:23). Also, 40:7 says that “the satans” (as opposed to the scripturally accurate “the Satan,” singular) are forbidden to accuse those on earth, contrary to Job 1:6-12; 2:1-7.
"1 Enoch" endorses human sacrifices —
In 47:4, we read that “the blood of the righteous” is “required” as an offering to God. Nowhere do we find this concept in Scripture. Sean cites Revelation 6:9-11 and Deuteronomy 32:43 (p. 49, without commentary), which only say that God will avenge the saints. Scripture teaches that Yeshua’s sacrifice is sufficient in the heavenly realm (Heb. 10; 1 Pet. 3:18), but Sean teaches the heretical idea that animals are sacrificed in heaven, attacking the work of Messiah.
Enoch’s ascension to heaven —
The books of “1 Enoch” and Jubilees (4:16-25)—which Sean likewise wrongfully promotes—teach that Enoch ascends to heaven, but Scripture says: “no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven” (Jn. 3:13). Prophets like Ezekiel and Daniel experience heaven through visions, but never literally ascend there (in body or spirit) like Enoch supposedly does. “1 Enoch” itself, though, seems to distinguish between visions and dreams (1:2; 14:8, 18; 19:3; 37:1; 39:4; 52:1; 83:1-4; 85:1-2; etc.), versus Enoch’s literal relocating to different places, like we see in chapters 17-36:
“And from there I went to another place…” (22:1; 23:1); “And I went from thence to the middle of the earth…” (26:1); “And from there I went towards the east, into the midst of the mountain range of the desert…” (28:1); etc.
Sean does not cover this issue in his study guide. Now, consider Enoch’s ascension to the “heaven of heavens.” This is not just a reference to the visible sky (also called the heavens); Scripture uses this phrase to refer to the highest dwelling place of God (Deut. 10:14; 1 Ki. 8:27; etc.):
“1 Enoch” 71:1, 5
1 And it came to pass after this that my spirit was translated, and it ascended into the heavens.
5 And he translated my spirit into the heaven of heavens, and I saw there as it were a structure built of crystals, and between those crystals were tongues of living fire.
This is the same location where Enoch appears to be blasphemously called the “Son of Man” (71:14), a Messianic title, according to most translations. Sean uses the R. H. Charles translation for this study guide, which many scholars consider to be an inferior, and sometimes deceptive, translation, since Charles may have altered the wording in 71:14. Sean does not even mention different translations of this important text, which is sloppy/lazy at best, and dishonest at worst. For more information on this subject, readers can consider David Wilber’s article, “Who is the Son of Man in 1 Enoch 71:14?”
After being shown the heavens, Enoch is taken to his house on earth, where he tells Methuselah about his experience (82:1-20), further demonstrating that the text speaks of a literal ascension to heaven:
“1 Enoch” 81:5-6
5 And those seven holy ones brought me and placed me on the earth before the door of my house…
Other chapters show that Enoch is physically relocated to the heavens and beholds many things:
“1 Enoch” 39:3, 6, 10
3 And in those days a whirlwind carried me off from the earth and set me down at the end of the heavens.
6 And in that place, mine eyes saw the Elect One of righteousness and of faith,
10 For a long time, my eyes regarded that place
“1 Enoch” 40:1, 8
1 And after that I saw thousands of thousands and ten thousand times ten thousand, I saw a multitude beyond number and reckoning, who stood before the Lord of Spirits.
8 After that I asked the angel of peace who went with me, who showed me everything that is hidden…
“1 Enoch” 46:1
1 And there I saw One who had a head of days, and His head was white like wool, and with Him was another being whose countenance had the appearance of a man, and his face was full of graciousness, like one of the holy angels
“1 Enoch” 48:1
1 And in that place I saw the fountain of righteousness which was inexhaustible.
By not discussing this subject in his study guide, Sean has done a great disservice to readers.
Enoch interacts with Noah, who isn’t even born yet —
In chapter 65, Enoch personally interacts with Noah and tells him about the flood (contrary to Genesis 6:13, where God informs him). Noah is not even born during Enoch’s life (Gen. 5), but Sean falsely claims that he lived in the garden of Eden “for 300 years with the angels” (p. 164). Methuselah finds Enoch at the “ends of the earth” to seek counsel regarding Noah (Ch. 106-107). Genesis 5:24, however, says that the days of Enoch are 365 years (not 365 years + 300 more), and Hebrews says that he “was not found” after that (Heb. 11:5).
Confused roles of Michael and Gabriel —
In Scripture, Gabriel brings messages to the saints (Dan. 8:16; 9:21; Lk. 1:19; 1:26), whereas Michael, known as the chief prince and archangel, fights in the spiritual realm (Dan. 10:13; Jude 1:9; Rev. 12:7). But in “1 Enoch,” Gabriel is the one “set over all the powers” (40:9). Sean completely misses this truth in his “context explained” and “supporting scriptures” sections.
Tubal-Cain and craftsmanship —
After men multiply on the earth (“1 En.” 6:1; Gen. 6:1), 7:1 claims that Azazel taught men how to work metals and make weapons. The Torah says that Tubal-Cain is the “instructor of every craftsman in bronze and iron” (Gen. 4:22, NKJV), before men multiply on the earth (Gen. 6:1).
Ascribe all sin to Azazel —
“1 Enoch” 10:8 views the whole earth as corrupted through the works of Azazel the angel, declaring: “to him, ascribe all sin.” Azazel is not the Satan, because the latter roams the earth (1 Pet. 5:8), and Azazel is said to be chained up (“1 En.” 10:4-6). Later, in 98:4, we read: “…even so sin has not been sent upon the earth, but man of himself has created it,” appearing to contradict 10:8. Scripture says that sin entered into the world “by one man,” Adam (Rom. 5:12).
The false calendar of “1 Enoch” —
The false calendar of “1 Enoch” disproves the book, since God is a God of truth (Deut. 32:4) who does not lie (Num. 23:19), and this calendar is based on falsehoods. Chapters 71-79 describe a 364-day/year solar calendar, with eight months containing 30 days, and four months having 31 days. Like another non-scriptural book, Jubilees (2:8-10), “1 Enoch” teaches that the sun is for months. These calendar “laws” are said to be “with regard to all the years of the world and unto eternity, till the new creation is accomplished which endures till eternity” (72:1). Scripture, however, teaches that the moon is for months, in these places (and others):
Exodus 2:2 says that Moses’s mother hides him for three “yerachim” (moons). Hebrews 11:23, referencing this passage, says that Moses was hid “three months” (trimenon), using the Greek word specific to months.
1 Kings 6:38 says that the moon Bul is the eighth month, and 1 Kings 8:2 says that the moon Ethanim is the seventh month, thereby directly linking the moon with the months.
Genesis 7-8 shows that the flood waters prevailed on the earth 150 days (7:24; 8:3), from the 17th day of the second month-17th day of the seventh month. Assuming that there are 30 or 31 days per month, as “1 Enoch” says, the second month would look like this:
17…18…19…20…21…22…23…24…25…26…27…28…29…30 = 14 days
For months 3-6, we would have a full 30 days/month x 4 months = 120 days. For month 7, we would include all 17 days = 17 days
If we add 14 + 120 + 17, we get 151 days, and even more (152-153 days) if is there are any 31-day months. It is impossible to get 150 days using this calendar. Both start dates are included in the count. The only way to reach 150 days is if the moon determines the months.
The second month looks like this:
17…18…19…20…21…22…23…24…25…26…27…28…29…(30?) = 13 or 14 days
Months 3-6 give us 29 or 30 days each, and month 7 gives us 17 days.
We can calculate a total of 150 days, as Scripture says, in a few different ways:
14+30+30+29+30+17 = 150 days
13+30+30+30+30+17 = 150 days
14+30+29+30+30+17 = 150 days
In other words, the 2nd-7th months in Genesis 7-8 could look like one of the following:
30-30-30-29-30
29-30-30-30-30
30-30-29-30-30
The scriptural calendar uses the lunar cycle for months, since only it contains months that are either 29 or 30 days for five straight months, as in Genesis 7-8. Calendars that use the sun for months with 30 days/month, like those in the books of “1 Enoch” and Jubilees, then, are immediately and conclusively proven false. Sean references the flood account (p. 57) and new moon (p. 103), but does not take note of this discrepancy, or the other scriptures which oppose this calendar.
Conclusion —
Sean’s study guide is fatally deficient and deserving of a one-star rating. He promotes the Jewish fable of “1 Enoch” as scripture, but fails to cross-reference many scriptures which refute this book. He also does not include certain textual and translational variants that would do the same. For a book that is called a “study guide,” these are glaring omissions.
The only way to know which books make up Scripture is to believe what it says about its own words being preserved (Deut. 6:4-9; 29:9, 14-15, 29; 31:9-13; 33:1-4; Psa. 78:1-8; 12:6-7; Pro. 22:20-21; Is. 59:20-21; Matt. 5:18; 24:35; Rom. 3:2; 2 Tim. 3:14-17; etc.). Scripture promises its own preservation, allowing believers to receive its 66 books today. Empiricism and rationalism cannot demonstrate what Scripture is; rather, God’s word testifies to itself, internally and historically. Acceptance of this truth, through faith, anchors believers to the scriptures and prevents them from "giving heed to Jewish fables" (Titus 1:14) like "1 Enoch."
September 30, 2025
I appreciate all the work that the editors of this volume put into making it a study guide. So for that reason, I give it three stars. But, it’s not scripture. I
June 2, 2024
A very organized presentation of Enoch that has hermeneutical guides built in. Each chapter has explanations of the context that are color-coded to refer to Messiah, Torah, covenants, and other topics. Each chapter also has a 10 point hermeneutical indices on context to help the reader think about:
-the definition of words
-when the statement was written
-reading the passage in context of the whole book
-who the author is or who is speaking
-figures of speech
-translator insertions
-use of word in other chapters
-who is the audience
-use of term in other books
-the way the passage fits into the gospel of the kingdom
An interesting presentation with helpful guides.
-the definition of words
-when the statement was written
-reading the passage in context of the whole book
-who the author is or who is speaking
-figures of speech
-translator insertions
-use of word in other chapters
-who is the audience
-use of term in other books
-the way the passage fits into the gospel of the kingdom
An interesting presentation with helpful guides.
Displaying 1 - 3 of 3 reviews