The Book of Enoch (1 Enoch, Charles translation) · 58 of 141 · tr. R.H. Charles
Chapter XXXIX
XXXIX. The Abode of the Righteous and of the Elect One: the Praises of the Blessed . CHAPTER XXXIX. 1. [ And it †shall come to pass in those days that elect and holy children †will descend from the high heaven, and their seed †will become one with the children of men. 2. And in those days Enoch received books of zeal and wrath, and books of disquiet and expulsion. ] And mercy shall not be accorded to them, saith the Lord of Spirits. 3. And in those days a whirlwind carried me off from the earth, And set me down at the end of the heavens. p. 58 4. And there I saw another vision, the dwelling-places of the holy, And the resting-places of the righteous. 5. Here mine eyes saw their dwellings with His righteous angels, And their resting-places with the holy. And they petitioned and interceded and prayed for the children of men, And righteousness flowed before them as water, And mercy like dew upon the earth: Thus it is amongst them for ever and ever. 6 a . And in that place mine eyes saw the Elect One of righteousness and of faith, 7 a . And I saw his dwelling-place under the wings of the Lord of Spirits. 6 b . And righteousness shall prevail in his days, And the righteous and elect shall be without number before Him for ever and ever. 7 b . And all the righteous and elect before Him shall be †strong† as fiery lights, And their mouth shall be full of blessing, And their lips extol the name of the Lord of Spirits, And righteousness before Him shall never fail, [ And uprightness shall never fail before Him. ] 8. There I wished to dwell, And my spirit longed for that dwelling-place: And there heretofore hath been my portion, For so has it been established concerning me before the Lord of Spirits. 9. In those days I praised and extolled the name of the Lord of Spirits with blessings and praises, because He hath destined me for blessing and glory according to the good pleasure of the Lord of Spirits. 10. For a long time my eyes regarded that place, and I blessed Him and praised Him, saying: 'Blessed is He, and may He be blessed from the beginning and p. 59 for evermore. 11. And before Him there is no ceasing. He knows before the world was created what is for ever and what will be from generation unto generation. 12. Those who sleep not bless Thee: they stand before Thy glory and bless, praise, and extol, saying: "Holy, holy, holy, is the Lord of Spirits: He filleth the earth with spirits."' 13. And here my eyes saw all those who sleep not: they stand before Him and bless and say: 'Blessed be Thou, and blessed be the name of the Lord for ever and ever.' 14. And my face was changed; for I could no longer behold.
Themes
◆Anthropomorphismtheology
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
Divine imagery includes the Lord having 'wings' and Enoch's physical face changing due to the vision.
All passages →◆Apophatic Theologytheology
Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.
Enoch notes he could no longer behold the glory, indicating the divine transcends human perception.
All passages →◆Body As Obstacleanthropology
The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.
Enoch's physical face changes and he cannot behold the vision, suggesting bodily limitations in encountering the divine.
All passages →◆Divine Lighttheology
The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.
The righteous are described as 'strong as fiery lights' and dwell in the glory of the Lord of Spirits.
All passages →◆Divine Providencetheology
Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.
Enoch states he was 'destined for blessing and glory' and his portion was established before the Lord.
All passages →◆Eschatological Judgmentsoteriology
Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration.
The passage references a future time ('in those days') where mercy is withheld from some and righteousness prevails.
All passages →◆Gnosis Direct Knowledgesoteriology
Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.
Enoch receives visionary knowledge of the divine realm and future events through direct revelation.
All passages →◆Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
The Lord of Spirits is depicted as an active agent who knows, destines, and receives praise.
All passages →◆Love Of Neighbourethics
Active compassionate care for others as a central spiritual obligation or expression of divine love.
The holy angels are described as interceding and praying for the children of men.
All passages →◆Pneumatic Electsoteriology
A spiritual elite who possess the divine spark and are predestined for salvation, contrasted with psychic (faithful) and hylic (material) persons.
The text explicitly distinguishes the 'Elect One' and the 'righteous and elect' who are destined for blessing and glory.
All passages →◆Prayerpraxis
Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.
Angels are described as petitioning and interceding for humanity, while Enoch offers blessings and praises.
All passages →◆Return To Sourcesoteriology
The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.
Enoch expresses a longing to dwell in the heavenly place, considering it his established portion.
All passages →◆Sacred Namestheology
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
The text emphasizes extolling and blessing the 'name of the Lord of Spirits' repeatedly.
All passages →◇Spiritual Ascentpraxis
A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.
[auto] The passage centrally describes Enoch being carried by a whirlwind from earth to the end of the heavens to witness divine visions.
All passages →Related passages · 17 parallels
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 10, Section 1a
“CHAPTER X Concerning ” Omnipotent ,” ” Ancient of Days “; and also concerning ” Eternity “ and ” Time .” 1.
Now ‘tis time that our Discourse should celebrate God (Whose Names are many) as “Omnipotent” and “Ancient of Days.” The former titl…”
Both passages describe a divine being who is eternal and all-powerful, and they both emphasize the blessedness and righteousness associated with this divine figure. The passages share a mystical vision of the divine and the interplay between the divine and the righteous.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 9 (part 4)
“The souls of the dead could also be commended to the care of the gods above by the gods of Annu, and thus we find it said in the pyramid of Unas: "O gods of the west, O gods of the east, O gods of the south, O gods of the north, ye four [or…”
Both passages describe a vision of the afterlife where the righteous or deceased are in the presence of divine beings, enjoying a blessed existence. They share the theme of divine judgment and the reward of the righteous, though they come from different mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 81)
“The souls of the dead could also be commended to the care of the gods above by the gods of Annu, and thus we find it said in the pyramid of Unas: "O gods of the west, O gods of the east, O gods of the south, O gods of the north, ye four [or…”
Both passages describe a vision of the afterlife where the righteous or deceased are in the presence of divine beings, receiving blessings and living in a state of beatitude. They share the theme of divine judgment and the reward of the righteous, though they come from different mystical traditions.
◆egyptian|The Egyptian Heaven and Hell|Chapter 9 (part 3)
“The texts giving these facts are most important, for they prove that in early times the abode of the blessed was believed to be in URNES, and that the making of offerings to the dead was inculcated as a meritorious act, and that it was beli…”
Both passages describe a heavenly abode for the righteous or blessed, emphasizing the exclusive nature of these realms and the merit of those who dwell there. They also highlight the intercessory role of the inhabitants and the eternal blessings associated with these divine places.
◆egyptian|The Egyptian Heaven and Hell|Chapter 25 (part 3)
“Considered from this point of view, the Four Tuats only contain Ten Divisions, or Hours, which corresponded roughly with the Ten GATES of the Kingdom of Osiris, as set forth in many copies of the p.
180 [paragraph continues] Theban Recensi…”
Both passages describe a divine judgment and the fate of souls, with the righteous being rewarded and the wicked being punished. They share the theme of an afterlife divided between the blessed and the condemned, though they come from different mystical traditions.
◆egyptian|The Egyptian Heaven and Hell|Chapter 28 (part 2)
“191 they invoke the Spirits of the East, and join with them in singing hymns to the god, and in praising him after he has appeared in the sky.
At the head of the whole .
company stands a god with the head of a crocodile (vol.
ii., pp.
2…”
Both passages describe a heavenly realm where the righteous or blessed beings praise and extol the divine. They share a common theme of divine worship and the blessed state of the righteous, though they come from different mystical traditions.
◆gnosticism|Pistis Sophia|Document FIRSTc
“And all the Angels with their Archangels and with all the Powers of the Height were all hymning unto the inner part of the inner parts.
So that all the earth heard their voices, not ceasing even unto the nine of the morrow.
But the discip…”
Both passages describe a visionary experience involving divine light and the presence of celestial beings. They share themes of divine revelation, the transformation of the visionary, and the interaction between the divine and human realms.
◆gnosticism|Pistis Sophia|Document FIRSTp
“But I shortened the periods with the times because of the perfect number of the souls, which will receive mysteries, namely the chosen (ones): and if I did not shorten their times, there is not any material soul (which) will be saved.
But…”
Both passages describe a visionary experience involving divine beings and the righteous. They share themes of divine revelation, the interplay between the divine and human realms, and the ultimate triumph of righteousness, though they are rooted in different mystical traditions.
◆gnosticism|Pistis Sophia|Document SECOND{
“And the Saviour of the emanations of the fourth Voice of the Treasury of the Light [177 ] will become in the Place of the souls of those who receive the Fourth Mystery of the First Mystery in the Inheritances of the Light.
And the fifth […”
Both passages describe a hierarchical structure of divine beings and the righteous, emphasizing their roles and dwellings in the realm of the divine. They share a common theme of spiritual elevation and the interplay between divine entities and the righteous.
◆gnosticism|Pistis Sophia|Document SECOND
“And ye, my disciples, with every one who will receive the mysteries of the Ineffable will remain with me on my right (hand) and on my left reigning with me in my kingdom.
And those also who receive the three mysteries of the five mysteries…”
Both passages describe a hierarchical afterlife where the righteous or those who receive mystical knowledge are rewarded with elevated status and dwelling places in the presence of the divine. They share the theme of spiritual elevation and the distribution of blessings based on mystical attainment or righteousness.
7 more
◆gnosticism|Pistis Sophia|Document THIRDd
“Say unto them, Do love of God and receive the mysteries of the Light, and go unto the Height unto the kingdom of the Light.
Say unto them, Be righteous and receive the mysteries, and go unto the Height unto the kingdom of the Light.
Say u…”
Both passages describe the ultimate reward for the righteous and the role of divine mysteries or blessings in achieving salvation. They emphasize the concept of righteousness leading to a divine abode and the intercession of divine beings.
◆gnosticism|Pistis Sophia|Document FIFTHf
“Otherwise we did sin, we also, our Lord and our Light....
( Seven lines vacant ) [355 ] the righteous (one).
They came out (by) three (and) three unto the four regions of the heaven, they preached the evangel of the Kingdom in all the wor…”
Both passages describe the righteous and elect individuals who are involved in spreading the divine message and interceding for humanity. They share a common theme of divine blessing and the establishment of righteousness, though they come from different mystical traditions.
◆hermeticism|Corpus Hermeticum 13: The Discourse of Hermes to Tat|Section 1c
“Gnosis of God hath come to us, and when this comes, my son, Not-knowing is cast out.
Gnosis of Joy hath come to us, and on its coming, son, Sorrow will flee away to them who give it room.
The Power that follows Joy do I invoke, thy Self-c…”
Both passages describe a transformative spiritual journey leading to a state of divine connection and enlightenment. They emphasize the purification of the soul, the departure from worldly afflictions, and the attainment of a higher, divine state, though within different theological frameworks.
◆mandaean|Gnostic John the Baptizer — Portents at John's Birth|Section 8
“[What follows is presumably the beginning of the Letter.]
Gnosis of Life 8 who is far from the height [writes]:
"I have come unto thee, O Soul, whom Life has sent into this world. In
robes of the Eight 9 went I into the world. I went in t…”
Both passages describe a divine or elect figure who is invulnerable and brings about transformation or righteousness. They share themes of divine protection, the role of the chosen one, and the ultimate victory of life or righteousness.
◆mandaean|Gnostic John the Baptizer — The Story of the Breach with Judaism|Section 1
“p. 62
MIRYAI IS EXPELLED FROM JEWRY (§ 34).
In the Name of Great Life, may hallowed Light be glorified.
MIRYAI am I, of the Kings of Babel 1 a daughter, a daughter
of Jerasalem's mighty rulers. They have given me birth; the priests broug…”
Both passages describe a protagonist who experiences a spiritual awakening and faces opposition from traditional religious authorities. They share themes of divine revelation, rejection of conventional religious practices, and a sense of being chosen for a higher purpose.
◆western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|4. The Conjuration Of The Fourc
“Prayer of the Undines Dread King of the Sea, Who hast the keys of the floodgates of heaven and dost confine the waters of the underworld in the caverns of earth; King of the deluge and the floods of springtime; Thou Who dost unseal the sour…”
Both passages share a conceptual parallel in their reverence for divine beings and the aspiration for immortality and righteousness. They both invoke divine entities and express a desire for connection with the divine, reflecting a shared mystical insight across different traditions.
◆zoroastrianism|Avesta (Gathas)|Ahunavaiti Gatha, Yasna XXXIII, Section 1b
“of the One like You 1 , or the words of praises offered with Righteousness.
And give Ye as Your offering 2 (of grace to me) the abiding gifts of Your Immortality and Welfare!
9.
And let (one like those 3 ), O Mazda!
bear on to Thee the…”
Both passages emphasize the concept of divine benevolence and the intercession of righteous individuals. They share themes of praise, blessings, and the interaction between the divine and the righteous, though they come from different mystical traditions.