Genesis 5 is a list of men who lived, begot and died. Enoch gets the same formula with the last term replaced: he walked with God, and he was not, for God took him. Every other name in the chapter is closed off with the words and he died. The gap is small, and almost the whole later literature grows in it.
The Epistle to the Hebrews reads the clause as a translation without death. The Epistle of Jude quotes 1 Enoch by name, attributing the prophecy to Enoch the seventh from Adam, which is why the book's status mattered to early Christian writers. It remains canonical scripture in the Ethiopian Orthodox Tewahedo and Eritrean Orthodox churches, the only place where it survived complete, in Ge'ez, until the Aramaic fragments were recovered.
A separate Slavonic work, 2 Enoch, takes him through a graded series of heavens. The most far reaching development is in 3 Enoch, a Hebrew text of the palace mysticism tradition, where the man who was taken is transformed into Metatron, seated, robed, crowned, given seventy names and called the lesser divine name, and set as prince over the heavenly household.
Rabbinic tradition treats that elevation as dangerous. In a famous Talmudic passage a sage entering the heavenly realm sees Metatron seated and concludes there may be two powers in heaven, and Metatron is punished to establish that there are not. The trajectory is complete: four verses in a genealogy produce a book, a canon dispute and finally an angel the tradition has to discipline.