There can be no doubt that there exists no literary relationship between the so-called rabbinic books of Enoch (the term "rabbinic" is here employed in absence of a better name; as a matter of fact the "Rabbis" were opposed to this literature) and with pseudepigraphic literature bearing the same name. This is quite obvious to any one familiar with both literatures. Yet as has been pointed out in the preceding note many conceptions are common to both, as, for instance, Enoch's translation into an angel on his entrance into heaven. This, however, proves only that, despite the fact that the leaders of the Synagogue had no high respect for Enoch, the older esteem of Enoch was not only retained in popular circles, but it was even enlarged until it reached its highest pinnacle in the identification of Enoch with Metatron. The Babylonian Nebo, the heavenly scribe, gave Enoch to the Palestinian, Metatron to the Babylonian Jews, and nothing could be more natural than the final combination of Enoch-Metatron. It is quite probable that a number of other elements were added to this combination, as, for instance, Philonian speculations on the Logos, and possibly also Christological conceptions; it is thus extremely difficult to separate it in its original component parts. Between the "official" depreciation of Enoch and his apotheosis in popular-mystical literature, some of the rabbinic sources have retained a middle course, and basing their views on the literal interpretation of Gen 5.24, maintain that Enoch belonged to those few (various numbers are given: seven, nine, ten, thirteen) who entered paradise during their life-time.
The view however , that Enoch's abode is in paradise is old, and is frequently found in Christian legends. In Christian legends it is stated that Enoch and Elijah will also die before the end of time ( it is even said that the anti-Christ will kill them). Ginzberg, Legends of the Jews 5;61
If Elijah was John the Baptist and Jesus was Enoch, this prophecy has already been fulfilled.