Which passages in 1 Enoch most directly contradict or extend New Testament teachings on angels and judgment?

1. The Watchers (1 Enoch 6–8): a sprawling extension of Genesis 6 that amplifies angelic transgression

The narrative in 1 Enoch 6–8 turns the brief Genesis 6 allusion to "sons of God" and Nephilim into a detailed myth of angelic descent, sexual mixing with human women, and corrupt transmission of forbidden knowledge—material that elaborates but goes beyond the sparse canonical account and provides the background for later Christian references to angelic sin ^{[4] [1] [5]}.

2. 1 Enoch 10:4–6 and Jude/2 Peter: shared imagery, not wholesale agreement

Passages that describe angels imprisoned in darkness awaiting judgment (notably 1 Enoch 10:4–6) are echoed in Jude and 2 Peter’s warnings about angels kept in chains for judgment, which suggests the New Testament appropriated Enochic motifs while adapting them to its own theological economy rather than adopting 1 Enoch as authoritative Scripture ^{[2] [5] [6]}.

3. 1 Enoch 1:9 and Jude 1:14–15: a direct allusion that extends eschatological rhetoric

Jude’s citation or allusion to "Enoch" who prophesied that the Lord comes "with ten thousands of his holy ones" shows how early Christianity weaponized an Enochic image of cosmic judgment to reinforce Christ‑centered eschatology; scholars debate whether Jude elevates Enoch or simply repurposes memorable language from popular tradition ^{[3] [7] [8]}.

4. The Son of Man in the Parables (chs. 37–71): anticipations and tensions with Jesus‑centered Christology

Chapters 37–71 (the Book of Parables) present a preexistent, enthroned "Son of Man" figure who judges and inaugurates a righteous kingdom—material that resonates powerfully with New Testament Christology but also contains internal tensions (for example, chapters 70–71 portray complexities in identity and roles) and may represent a parallel development rather than a single seamless precursor to New Testament usage ^{[3] [5] [9]}.

5. Specific points of contradiction or theological friction: Azazel, angelic offices, and cosmology

Certain Enochic details clash with mainstream New Testament or later orthodox readings: Enoch names Azazel as a prime corrupter and offers elaborate genealogies and celestial roles for angels (including contested assignments for Gabriel and Michael in later chapters), and its cosmological and "sacred science" elements have been judged by critics to contradict clearer canonical formulations—claims advanced in polemical treatments and apologetic critiques ^{[10] [9] [11]}.

6. How to weigh extension versus contradiction: reception, adaptation, and canon‑shaping dynamics

The New Testament demonstrates selective reception—borrowing Enochic imagery where it bolsters apostolic argument (Jude; echoes in 2 Peter) but rejecting or ignoring Enochic excesses when they conflicted with apostolic theology; theological disputes about angelology, the source of evil, and the precise mechanics of judgment help explain why 1 Enoch influenced early Christian imagination without being canonized universally ^{[4] [7] [5]}.

Conclusion and limits of the evidence

The passages that most directly interact with New Testament teachings are 1 Enoch 6–8 (Watchers), 10:4–6 (imprisonment), 1:9 (the "ten thousands" motif cited by Jude), and the Parables (chs. 37–71) with their Son of Man material; these extend New Testament themes by supplying narrative detail and apocalyptic imagery but also introduce names, cosmologies, and emphases that early Christians sometimes adopted and sometimes rejected—scholars continue to debate which elements represent shared cultural background and which represent competing doctrinal claims, and the sources here reflect that scholarly diversity rather than a single verdict ^{[1] [2] [3] [5]}.