The Book of Enoch (1 Enoch, Charles translation) · 82 of 141 · tr. R.H. Charles
Chapter LXII
LXII. Judgement of the Kings and the Mighty: Blessedness of the Righteous . CHAPTER LXII. 1. And thus the Lord commanded the kings and the mighty and the exalted, and those who dwell on the earth, and said: 'Open your eyes and lift up your horns if ye are able to recognize the Elect One.' 2. And the Lord of Spirits seated him on the throne of His glory, And the spirit of righteousness was poured out upon him, And the word of his mouth slays all the sinners, And all the unrighteous are destroyed from before his face. 3. And there shall stand up in that day all the kings and the mighty, And the exalted and those who hold the earth, And they shall see and recognize How he sits on the throne of his glory, And righteousness is judged before him, And no lying word is spoken before him. 4. Then shall pain come upon them as on a woman in travail, [ And she has pain in bringing forth ] When her child enters the mouth of the womb, And she has pain in bringing forth. 5. And one portion of them shall look on the other, And they shall be terrified, And they shall be downcast of countenance, And pain shall seize them, When they see that Son of Man Sitting on the throne of his glory. p. 82 6. And the kings and the mighty and all who possess the earth shall bless and glorify and extol him who rules over all, who was hidden. 7. For from the beginning the Son of Man was hidden, And the Most High preserved him in the presence of His might, And revealed him to the elect. 8. And the congregation of the elect and holy shall be sown, And all the elect shall stand before him on that day. 9. And all the kings and the mighty and the exalted and those who rule the earth Shall fall down before him on their faces, And worship and set their hope upon that Son of Man, And petition him and supplicate for mercy at his hands. 10. Nevertheless that Lord of Spirits will so press them That they shall hastily go forth from His presence, And their faces shall be filled with shame, And the darkness grow deeper on their faces. 11. And He will deliver them to the angels for punishment, To execute vengeance on them because they have oppressed His children and His elect 12. And they shall be a spectacle for the righteous and for His elect: They shall rejoice over them, Because the wrath of the Lord of Spirits resteth upon them, And His sword is drunk with their blood. 13. And the righteous and elect shall be saved on that day, And they shall never thenceforward see the face of the sinners and unrighteous. p. 83 14. And the Lord of Spirits will abide over them, And with that Son of Man shall they eat And lie down and rise up for ever and ever. 15. And the righteous and elect shall have risen from the earth, And ceased to be of downcast countenance. And they shall have been clothed with garments of glory, 16. And these shall be the garments of life from the Lord of Spirits: And your garments shall not grow old, Nor your glory pass away before the Lord of Spirits.
Themes
◆Divine Hiddennesstheology
The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.
The Son of Man is described as having been 'hidden' from the beginning and preserved in the presence of the Most High before being revealed.
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 distinguishes a predestined 'congregation of the elect and holy' who stand before the Son of Man, contrasted with the condemned kings.
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.
[auto] The passage is explicitly titled 'Judgement of the Kings and the Mighty' and details the final sentencing of the wicked and salvation of the righteous.
All passages →Related passages · 87 parallels · 1 contrast
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 5 (part 6)
“Many are the shouts of joy that rise to thee at the Uak[*] festival, and cries of delight ascend to thee from the (9) whole world with one voice.
Thou art the chief and prince of thy brethren, thou art the prince of the company of the gods…”
Both passages describe a divine figure who is exalted, judges the unrighteous, and brings about a new order. The passages share themes of divine justice, the triumph of the righteous, and the establishment of a new era, reflecting a genuine conceptual parallel across different mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 14)
“When Pepi standeth upon the north of heaven with Ra, he becometh lord of the universe like unto the king of the gods."[2] To the deceased Horus gives his own ka ,[3] and also drives away the ka's of the enemies of the deceased from him, and…”
Both passages describe a scene of divine judgment where the righteous are exalted and the unrighteous are punished. They also depict the righteous taking on a divine or angelic status and being in the presence of the divine.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 17)
“Unas is in heaven, Unas is in heaven, in the form of air, in the form of air; he perisheth not, neither doth anything which is in him perish.[4] He is firmly stablished in heaven, and he taketh his pure seat in the bows of the bark of Ra.…”
Both passages describe a righteous individual who ascends to a divine realm and is exalted among the divine beings. They share themes of divine judgment, the blessedness of the righteous, and the interaction with divine entities.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 18)
“It reapeth the wheat, it cutteth the barley, and it giveth it unto thee.
Now, therefore, O Pepi, he that hath given unto thee life and all power and eternity and the power of speech and thy body is Ra.
Thou hast endued thyself with the fo…”
Both passages describe a divine judgment scene where the righteous are exalted and the unrighteous are punished. They share themes of divine authority, the elevation of the righteous, and the consumption or destruction of the unrighteous, though they come from different mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 6 (part 20)
“The mighty ones in heaven shoot out fire under the caldrons which are heaped up with the haunches of the firstborn; and he that maketh those who live (514) in heaven to revolve round Unas hath shot into the caldrons the haunches of their wo…”
Both passages describe a divine or exalted figure who judges and consumes the essence of others to gain power, knowledge, or eternal life. The themes of divine judgment, consumption of the divine or powerful, and the attainment of eternal life are shared between the two traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 8 (part 8)
“His name is gracious, and the love of him is sweet; and at the dawn all people make supplication unto him through his mighty power and terrible strength, and every god lieth in fear of him.
He is the young bull that destroyeth the wicked,…”
Both passages describe a divine figure who is exalted, hidden, and powerful, and who judges the righteous and the unrighteous. They share themes of divine sovereignty, judgment, and the reverence of the divine by all beings.
◆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 judgment scene where the righteous are rewarded and the unrighteous are punished. They also share the theme of the deceased or righteous being in the presence of divine beings and partaking in divine blessings.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 14 (part 5)
“(1) A HYMN OF PRAISE TO RA WHEN HE RISETH IN THE EASTERN PART OF HEAVEN.
Behold Osiris, Qenna the merchant, (2) who saith: "Homage to thee, in thy rising thou Tmu in thy crowns of beauty.
Thou risest, thou risest, thou Ra shinest, (3) tho…”
Both passages describe a divine figure who is exalted and praised, with a focus on judgment and the fate of the righteous. They share themes of divine glory, the downfall of enemies, and the blessedness of the faithful, though they come from different religious traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 17 (part 1)
“PLATE IV.
Vignette: Ani, found just, is led into the presence of Osiris.
On the left the hawk-headed god Horus, the son of Isis, wearing the double crown of the North and the South, takes Ani by the hand and leads him forward towards "Osi…”
Both passages describe a scene of judgment where the righteous are presented before a divine figure (Osiris in Passage A and the Son of Man in Passage B). The themes of divine justice, the exaltation of the righteous, and the punishment of the unrighteous are shared across both traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 18 (part 7)
“I am Thoth, who have made (12) Osiris victorious over his enemies on the day of weighing of words in the (13) great House of the mighty Ancient One in Annu.[4] I am Tetteti,[5] the son of Tetteti; I was (14) conceived in Tattu, I was born i…”
Both passages describe a divine judgment scene where a divine figure (Osiris in Passage A and the Son of Man in Passage B) is victorious over enemies or sinners. They share themes of divine justice, the role of a divine intermediary, and the ultimate triumph of the righteous.
78 more
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 18 (part 11)
“He shall (5) enter into the Fields of Aaru in peace, to learn the bidding of him who dwelleth in Tattu; (6) there shall wheat and barley be given unto him; there shall he flourish as he did upon (7) earth; and he shall do whatsoever pleaset…”
Both passages describe a final judgment where the righteous are rewarded and the unrighteous are punished. They also share themes of divine glory, eternal life, and the transformation of the righteous into a glorified state.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 19 (part 8)
“, who are these gods?] Mestha, Hapi[1] Tuamautef, and Qebhsennuf.
(83) "Homage to you, O ye lords of right and truth, and ye holy ones who [stand] behind Osiris, who utterly do away with (84) sins and crime, and [ye] who are in the followi…”
Both passages describe a divine judgment scene where the righteous are vindicated and the unrighteous are punished. They share themes of divine justice, the exaltation of the righteous, and the downfall of the wicked, though they come from different mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 20 (part 1)
“PLATES XI.
AND XII.
Vignette I.
: Ani and his wife Thuthu approaching the first Arit,[3] the cornice of which is ornamented with ### i.e.
, emblems of power, life, and stability.
At the entrance sit three gods, the first having the hea…”
Both passages describe a judgment scene where the deceased or righteous are brought before a divine figure. They share themes of purification, adoration, and the triumph of the righteous over the unrighteous, though they come from different mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 20 (part 9)
“Grant ye that he may be with you for all time." (1) The adoration of Osiris, lord of Re-stau, and of the great company of the gods who are in the netherworld beside Osiris, the scribe Ani, who saith: (2) "Homage to thee, O ruler of Amenta,…”
Both passages describe a judgment scene where the righteous are rewarded and the unrighteous are punished. They share the theme of divine justice and the ultimate triumph of the righteous, though they come from different mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 21 (part 1)
“PLATE XIII.
Vignettes (Upper register): A pylon, or gateway, surmounted by the feathers of Maat and uræi wearing disks.
(Lower register): A pylon, surmounted by Anubis and an utchat .
Text [CHAPTER XVIII.]: [" (1) Hail Thoth, who madest…”
Both passages describe a divine judgment scene where the righteous are vindicated and the unrighteous are punished. They share a common theme of divine intervention and the triumph of the righteous, though they come from different mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 21 (part 2)
“Vignette: The gods Horus, Isis, Mestha and Hapi.
Text: (1) The great divine rulers who are in Pe and Tep are Horus, Isis, Mestha, and Hapi.
Now setting up the columns (2) of Horus [signifieth] the command given by Set unto his followers:…”
Both passages describe a divine judgment scene where the righteous are vindicated and the unrighteous are punished. They share a common theme of divine justice and the triumph of the righteous, though they come from different mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 22 (part 1)
“PLATE XIV.
§F.
Vignette: The gods Osiris, Isis, and Ap-uat, and the TET.
Text [CHAPTER XVIII.]: (1) The great godlike rulers who are in Abtu are Osiris, Isis, and Ap-uat.
"Hail, Thoth, who madest Osiris victorious (2) over his enemies,…”
Both passages describe a divine judgment scene where the righteous are vindicated and the unrighteous are condemned. They share themes of divine victory, the role of divine figures in judgment, and the ultimate fate of the righteous and unrighteous.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 22 (part 2)
“"Hail, Thoth, who madest Osiris victorious (3) over his enemies, make thou the Osiris Ani (triumphant before Osiris) victorious over his enemies in the presence of the great godlike rulers who are in (4) Re-stau, on the night when Anubis la…”
Both passages describe a divine judgment scene where the righteous are vindicated and the unrighteous are punished. They share themes of divine victory, the exaltation of the righteous, and the defeat of enemies, though they come from different religious traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 23 (part 4)
“May the Shenit ,[2] who make men to stand fast, not cause my name to stink."[3] Vignette: Ani holding his soul in the form of a human-headed bird.
Text: [CHAPTER LXI.] (I) CHAPTER OF NOT LETTING THE SOUL OF A MAN BE TAKEN AWAY FROM HIM IN…”
Both passages describe a judgment scene where the righteous are vindicated and the unrighteous are punished. They share themes of divine justice, the role of a divine figure in judgment, and the ultimate fate of the righteous and unrighteous, though they come from different mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 23 (part 6)
“Text [CHAPTER LVI.]: CHAPTER OF SNIFFING THE AIR UPON EARTH.
[He saith]: "(2) Hail, Tmu, grant thou unto me the sweet breath which is in thy two nostrils.
I embrace the mighty throne which is in Unnu,[4] and I watch and guard the Egg of t…”
Both passages describe a scene of judgment and the exaltation of the righteous. In Passage A, the deceased Ani seeks to be justified and protected in the afterlife, while in Passage B, the righteous are blessed and the unrighteous are judged by the Son of Man. Both texts emphasize the divine recognition and vindication of the righteous.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 24 (part 1)
“PLATE XVI.
Vignette: Ani standing, with both hands raised in prayer, before four gods who are seated on a pedestal in the form of Maat; before him is his heart set upon a pedestal.
Text [CHAPTER XXVII.]: (I) THE CHAPTER OF NOT LETTING THE…”
Both passages deal with the concept of judgment and the fate of the soul or individual in the afterlife. They share a theme of divine evaluation and the consequences of one's actions, though they come from different religious traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 24 (part 2)
“May naught rise up (3) against me in judgment in the presence of the lord of the trial; let it not be said concerning me and of that which I have done.
'He hath done deeds against that which is right and true'; may naught be against me in…”
Both passages describe a judgment scene where the righteous are vindicated and the unrighteous are punished. They share themes of divine justice, the fate of the soul, and the intervention of a divine figure in the afterlife.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 25 (part 1)
“PLATE XVII.
Vignette: Ani standing in adoration before three gods, each of whom holds a sceptre in his left hand, and the symbol of life in his right.
[1.
Adding thest ftu , from the papyrus of Nebseni.
2.
Var.
### axemu .
this word…”
Both passages describe a judgment scene where the righteous are vindicated and the unrighteous are punished. They share a common theme of divine justice and the triumph of the righteous, though they come from different mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 26 (part 2)
“(1) THE CHAPTER OF COMING FORTH BY DAY, AND OF LIVING AFTER DEATH.
Saith Osiris Ani: "Hail, Only One, shining from the Moon!
(2) Hail, Only One, shining from the Moon!
Grant that this Osiris Ani may come forth among the multitudes which…”
Both passages describe a righteous individual who is vindicated and exalted in the presence of divine beings, overcoming adversity and achieving a state of glory and eternal life. The themes of judgment, righteousness, and divine favor are central to both texts.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 28 (part 1)
“PLATE XX.
Vignette: Osiris and Isis in a sepulchral shrine.
Text [CHAPTER XV.]: (I) A HYMN OF PRAISE To RA WHEN HE RISETH IN THE EASTERN PART OF THE HEAVEN.
They who are in (2) his train rejoice, and lo!
Osiris Ani in triumph saith "Hai…”
Both passages describe a divine figure who is exalted and praised, with a focus on judgment and the fate of the righteous. The passages share themes of divine glory, the veneration of the divine, and the ultimate reward for the faithful, though they come from different religious traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 28 (part 2)
“May Ani (21) advance, even as thou dost advance; may he never cease [to go forward], even as thy majesty ceaseth not [to go forward], even though it be for a moment; for with strides dost thou (22) in one little moment pass over the spaces…”
Both passages describe a divine judgment scene where the righteous are rewarded and the unrighteous are punished. They share a common theme of divine justice and the exaltation of the righteous, though they come from different mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 29 (part 1)
“PLATE XXI.
"Thou dost place thy disk in the west, and my two hands are [raised] in adoration [of thee] when thou settest (30) as a living being.
Behold, thou art the maker of eternity, and thou art adored [when] thou settest in the heaven…”
Both passages describe a divine judgment scene where the righteous are vindicated and the unrighteous are punished. They also share themes of adoration, divine glory, and the ultimate triumph of the righteous, though they come from different mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 29 (part 2)
“Text [CHAPTER CXXXIII.]: (1) TO BE SAID ON THE DAY OF THE MONTH.[2] (2) Osiris Ani, the scribe, triumphant in peace, triumphant, saith: "Ra riseth (2) in his horizon, and the company of his gods follow after the god when he appeareth from h…”
Both passages describe a divine judgment scene where the righteous are exalted and the unrighteous are condemned. They share themes of divine glory, the triumph of the righteous, and the ultimate victory of the divine figure over evil.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 30 (part 1)
“PLATE XXII.
"Osiris Ani, triumphant, hath not revealed what he hath seen,(17) he hath not, he hath not told again what he hath heard in the house which is hidden.
Hail, there are shouts of joy to Osiris Ani, triumphant, (18) for he is a g…”
Both passages describe a divine figure who is exalted and triumphant, and who judges or destroys the unrighteous. They also emphasize the blessedness and protection of the righteous or elect, highlighting themes of divine justice and the ultimate victory of the righteous.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 30 (part 2)
“They saw (13) the urertu crown stablished upon his head, and they fell down upon their faces.
Behold, O ye shining ones, ye men (14) and gods, ye damned ones, when ye behold Osiris Ani, triumphant like unto Horus and adored (15) by reason…”
Both passages describe a scene of divine judgment where the righteous are exalted and the unrighteous are condemned. They share themes of divine authority, the triumph of the righteous, and the humiliation of the wicked, though they come from different mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 32 (part 2)
“May I enter into the presence of Ra daily to hear his words, and may I sit down among the (8) mighty gods of Nut.
May a homestead be made ready for me, and may offerings of food and drink be put before me therein.
May I eat therein; (9) m…”
Both passages describe a divine judgment scene where the righteous are exalted and the unrighteous are punished. They share themes of transformation, divine favor, and the ultimate triumph of the righteous, though they come from different mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 33 (part 1)
“PLATE XXVI.
underworld fear me, and they (17) fight for me [in their habitations].
I, in very truth I am a shining one and a dweller in light, who hath been created and who hath come into being (18) from the body of the god.
I am one of…”
Both passages describe a divine figure who is exalted and glorified, and who is recognized and feared by other divine beings. They also emphasize the righteousness and the special status of the protagonist in the afterlife or divine realm.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 33 (part 2)
“I shall behold sacred things which are hidden, there shall be done unto me holy (37) hidden rites, I shall see what is there; my words shall make full the majesty of Shu, and they shall drive away evil hap.
(38) I, even I, am Horus who dwe…”
Both passages describe a divine judgment scene where the righteous are vindicated and the unrighteous are punished. They also feature a central divine figure (Horus/Osiris in Passage A, the Son of Man in Passage B) who plays a crucial role in the judgment.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 34 (part 1)
“PLATE XXVII.
life.
O, I have made them to know the plans of the gods which Horus hath devised (55) at the bidding of his father Osiris.
Hail, lord, thou most terrible and mighty soul!
Let me come, even me, (56) let me lift myself up!
I…”
Both passages describe a scene of divine judgment where the righteous are vindicated and the unrighteous are punished. They also share themes of divine authority, the exaltation of the righteous, and the intervention of a divine figure (Osiris/Horus in Passage A and the Son of Man in Passage B).
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 34 (part 2)
“I have come, having done away all the evil which dwelleth in your hearts against me, I have made an end of all the sin which I committed (10) against you; I have brought unto you that which is good, I have made to come unto you that which i…”
Both passages describe a divine figure who is exalted and judged by others, with themes of righteousness, transformation, and divine recognition. The passages share a conceptual parallel in their depiction of a transcendent being who is honored and revered, though they come from different mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 34 (part 3)
“The four regions of Ra are the limits of the earth.
I come forth; my tongue (10) is like unto the tongue of Ptah, my throat is even as that of Hathor, and I tell forth the words of my father Tmu with my lips.
He it is who constrained (11)…”
Both passages describe a divine figure who is exalted and judged, with themes of righteousness, power, and eternal life. The passages share a conceptual parallel in their depiction of a divine being who is venerated and holds ultimate authority.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 34 (part 4)
“I am the lord of millions of years.
I make my nest in the limits of heaven.
I descend unto the earth of Seb (14).
I do away with my faults.
I behold my father, the lord of Mash; and his body breatheth in Annu.
I am provided with what I…”
Both passages describe a divine or exalted figure who is recognized and honored, and who brings about judgment and righteousness. The passages share themes of transformation, divine recognition, and the ultimate triumph of the righteous, though they come from different mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 36 (part 1)
“PLATES XXIX.
AND XXX.
Vignette (PLATE XXIX.): Ani and his wife standing with hands raised in adoration before the god Thoth, who has ankh , "life," upon his knees, and is seated on a pylon-shaped throne.
Text [CHAPTER CLXXV.]: (1) THE CH…”
Both passages describe a divine judgment scene where the righteous are vindicated and the unrighteous are punished. They also share themes of divine decree, the intervention of a divine figure (Thoth in Passage A and the Son of Man in Passage B), and the ultimate triumph of the righteous.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 36 (part 4)
“Verily, Sut spake unto me (17) the things which concern himself, and I said, I Let the thought of the trial of the balance by thee be even within our hearts.'" The majesty of the god Anubis saith: (18) "Dost thou know the name of this door…”
Both passages describe a judgment scene where the righteous are vindicated and the unrighteous are punished. They share themes of divine justice, the revelation of hidden truths, and the ultimate triumph of the righteous.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 36 (part 5)
“(16) I have not added unto nor have I minished the offerings which are due.
I have not stolen from the orchards; nor have I trampled down the fields.
I have not added to the weight of the balance; (17) nor have I made light the weight in…”
Both passages describe a judgment scene where the righteous are vindicated and the unrighteous are punished. They share a common theme of moral accountability and divine justice, though they come from different mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 37 (part 1)
“PLATES XXXI.
AND XXXII.
Vignettes: The Hall of Double Right and Truth, wherein Ani has to address severally the forty-two gods, who are seated in a row in the middle of the, hall.
At each end is a door that on the right is called "Neb-Ma…”
Both passages describe a judgment scene where the righteous are vindicated and the unrighteous are condemned. They share the theme of moral accountability and divine justice, though they come from different mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 37 (part 2)
“In the Nebseni Papyrus a dog-headed ape and a balance are represented on each side of the seated deity, and at each end of the roof; and each uræus wears a disk and horns.] (11) "Hall, Qerer, who comest forth from Amentet, I have not commit…”
Both passages describe a judgment scene where the righteous are vindicated and the unrighteous are punished. They share a common theme of moral accountability and divine justice, though they come from different mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 38 (part 1)
“PLATE XXXII.
(34) "Hail, Tmu in thine hour, who comest forth from Tattu, I have never cursed the king." (35) "Hail, thou who workest with thy will, who comest forth from Tebu, I have never fouled the water." (36) "Hail, thou bearer of the…”
Both passages describe a judgment scene where the righteous are vindicated and the unrighteous are condemned. They share a common theme of moral accountability and divine justice, though they come from different religious traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 38 (part 3)
“.
.
.
.
.
.
I have not behaved myself with arrogance (?).
(40) Hail, Neheb-kau, who comest forth from thy city, I have not been overweeningly proud.
(40) Hail, Tcheser-tep, who comest forth from thy hiding place, I have never magnif…”
Both passages describe a judgment scene where the righteous are vindicated and the unrighteous are punished. They share themes of moral accountability, divine justice, and the exaltation of the righteous, though they come from different mystical traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 38 (part 5)
“'Thou (40) knowest us, pass thou by us.' 'Thou shalt not tread upon me,' saith the floor of the hall, I unless thou tell my name.' 'I am silent, I am pure.' 'I know not (41) [the names of] thy two feet with which thou wouldst walk upon me;…”
Both passages describe a divine judgment scene where the righteous are vindicated and the unrighteous are punished. They share themes of divine recognition, the purity of the righteous, and the ultimate triumph of the divine order.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 39)
“"(1) Hail to thee, Osiris, lord of eternity, king of the gods, thou who hast many names, thou disposer of created things, thou who hast hidden forms in the temples, thou sacred one, thou KA who dwellest in Tattu, thou mighty (2) one in Sekh…”
Both passages describe a divine figure who is exalted, judged, and worshipped. They share themes of divine majesty, judgment, and the reverence of the divine by all creation, though they come from different religious traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 40)
“Thou art the heir of Seb and the sovereign of all the earth; [* This festival took place on the 17th and 18th days of the month Thoth; see Brugsch, Kalendarische Inschriften, p.
235.] {footnote page liii} Seb hath seen thy glorious power,…”
Both passages describe a divine figure who is exalted and judged by other divine beings, and who brings light and righteousness to the world. They also share themes of divine power, protection, and the ultimate triumph of the righteous.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 55)
“When Pepi standeth upon the north of heaven with Ra, he becometh lord of the universe like unto the king of the gods."[2] To the deceased Horus gives his own ka ,[3] and also drives away the ka's of the enemies of the deceased from him, and…”
Both passages describe a divine judgment scene where the righteous are exalted and the unrighteous are punished. They also share the theme of the righteous taking on divine qualities and being in the presence of the divine.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 106)
“Come, O Thoth, and take them unto Osiris, bring all the evil words which have been spoken and place them in the hollow of thy hand;[2] thou shalt not escape therefrom, thou shalt not escape therefrom.
Whosoever marcheth, marcheth with his…”
Both passages describe a divine judgment scene where the righteous are vindicated and the unrighteous are punished. They share themes of divine justice, the role of a divine figure in judgment, and the ultimate reward or purification of the righteous.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 43 (part 107)
“Thou art stablished among the gods thy brethren, thy head is purified for thee with natron, thy bones are washed clean with water, and thou thyself art made perfect with all that belongeth unto thee.
O Osiris, I have given unto thee the Ey…”
Both passages describe a divine judgment scene where the deceased or righteous are vindicated and elevated. They share themes of purification, divine favor, and the transformation of the individual, though they come from different religious traditions.
◆egyptian|The Egyptian Heaven and Hell|Chapter 4 (part 9)
“Entrance to the Boat of Millions of Years was likewise obtained by the knowledge of magical words and formulae, and of the secret names of the great gods, but the food on which lived the beatified souls who succeeded in securing a place in…”
Both passages describe a divine judgment where the righteous are rewarded and the unrighteous are punished. They also share the theme of the righteous being in the presence of a divine being, though the specific deities and contexts differ.
◆egyptian|The Egyptian Heaven and Hell|Chapter 5 (part 7)
“May I gain dominion over the great and mighty word which is in my body in this my place, and by it I shall have memory and not forget." The pools and places in Sekhet-hetepet which the deceased mentions as having a desire to visit are UNEN-…”
Both passages describe a judgment scene where the righteous are rewarded and the unrighteous are punished. They also share the theme of the afterlife and the role of divine figures in determining the fate of the deceased.
◆egyptian|The Egyptian Heaven and Hell|Chapter 9 (part 2)
“29), various animal- and bird-headed gods, goddesses both with and without uraei on their heads, the "Crook" ( mest ) of Osiris, the serpent-protector of Osiris, and so on.
The gods on the right of AFU-RA are they who give him "the seasons…”
Both passages describe a divine judgment scene where a supreme deity (AFU-RA in Passage A and the Son of Man in Passage B) plays a central role in the afterlife. They also highlight the interaction between divine beings and the righteous, emphasizing the power of the divine word and the fate of the unrighteous.
◆egyptian|The Egyptian Heaven and Hell|Chapter 10 (part 1)
“SECOND DIVISION OF THE TUAT.
II.
THE KINGDOM OF KHENTI-AMENTI-OSIRIS ACCORDING TO THE BOOK OF GATES.
To advance into this Division the Boat of AFU-RA must first pass through the Gate which is guarded by the huge serpent SAA-SET, and this…”
Both passages describe a divine judgment scene where the righteous and the unrighteous are separated and judged according to their deeds. The passages share themes of divine justice, reward for the righteous, and punishment for the unrighteous, reflecting a genuine conceptual parallel across different mystical traditions.
◆egyptian|The Egyptian Heaven and Hell|Chapter 12 (part 2)
“The text which refers to this remarkable scene tells us that AFU-RA addresses the eight gods who support the "Boat of the Earth," and declares that he who is in it is "holy," and in reply the being or beings ENNURKHA-TA (?) say, "Praised be…”
Both passages describe a divine judgment scene where the righteous are blessed and the unrighteous are punished. They share the theme of divine intervention and the transformation of the righteous, though they come from different mystical traditions.
◆egyptian|The Egyptian Heaven and Hell|Chapter 14 (part 2)
“The gods who stand on the other side of the corridor through which AFU-RA passes are all invoked by him, and they all are assumed to help him on his way, not because they are in duty bound to do so, but because he acknowledged their power b…”
Both passages describe a divine judgment scene where the righteous and the unrighteous are separated and punished or rewarded. They share the theme of divine justice and the fate of souls, though they come from different mystical traditions.
◆egyptian|The Egyptian Heaven and Hell|Chapter 15 (part 2)
“Immediately before the shrine is the Flame-goddess NESERT.
Before and behind the shrine are twelve gods, at the head of the first company being HERU-UR, or "Horus the Aged." HERU-UR addresses the god in the shrine by the names "Osiris" and…”
Both passages describe a divine judgment scene where the righteous are rewarded and the wicked are punished. They share the theme of divine justice and the fate of souls, though they come from different mystical traditions.
◆egyptian|The Egyptian Heaven and Hell|Chapter 16 (part 2)
“The first company of gods are, as we learn from the text, engaged in praising AFU-RA, and they have been rewarded with the exalted office which they hold in Ament because they praised RA at sunrise and sunset when they lived upon earth, and…”
Both passages describe a divine judgment scene where the righteous are rewarded and the unrighteous are punished. They share the theme of moral evaluation and the allocation of rewards or punishments in the afterlife, reflecting a common mystical concept across different traditions.
◆egyptian|The Egyptian Heaven and Hell|Chapter 29 (part 2)
“The mummified form in which the dead Sun-god travelled through the Tuat is now useless, and we see it cast aside and lying against the wall which divides the Tuat from this world; that there shall be no doubt about this it is described by t…”
Both passages describe a divine judgment scene where the righteous are rewarded and the unrighteous are punished. They share themes of divine glory, the exaltation of the righteous, and the downfall of the wicked, reflecting a conceptual parallel in their mystical traditions.
◆gnosticism|Pistis Sophia|Document FIRSTj
“And the Adamas the great Tyrant with all the Tyrants who become in all the Aeons began to war without cause against the light and they knew not [24 ] with whom they are warring, because that they were not seeing anyone except the light whic…”
Both passages describe a divine figure who intervenes to limit the power of malevolent forces and brings about a judgment or transformation. The passages share themes of divine intervention, the limitation of evil powers, and the ultimate triumph of righteousness.
◆gnosticism|Pistis Sophia|Document FIRSTn
“And he is wont to put in motion the task-master who is over them, and cause them to be turned in their orbit quickly; and he is wont to take away their power which is in them, with the breath of their mouth, and with the tears of their eyes…”
Both passages describe a cosmic judgment and the purification of souls or the righteous, involving divine figures (Melkhisedek and the Son of Man) who play central roles in the process. They share themes of divine intervention, the fate of souls, and the ultimate triumph of the righteous.
◆gnosticism|Pistis Sophia|Document FIRSTz
“But it happened while Jesus is saying these words unto his disciples saying to them, This is the fourth repentance which said the Pistis Sophia.
Now therefore he who understandeth, let him understand.
It happened therefore, Jesus having s…”
Both passages describe a divine figure (Jesus in Passage A and the Son of Man in Passage B) who judges and delivers the righteous, and both emphasize the contrast between the fate of the righteous and the unrighteous. The themes of divine intervention, repentance, and the ultimate triumph of the righteous are shared across these mystical traditions.
◆gnosticism|Pistis Sophia|Document SECONDg
“And I, the First Mystery, I stood upon it, and I took away all the powers which (are) in it, and I destroyed all its matter, that seed from it should not rise up from this hour.
But these while the First Mystery is saying unto the disciple…”
Both passages describe a divine figure who provides protection and salvation to the righteous, emphasizing themes of divine intervention, judgment, and the ultimate triumph of the faithful. The passages share a mystical and eschatological tone, highlighting the role of a divine being in delivering and glorifying the righteous.
◆gnosticism|Pistis Sophia|Document SECONDn
“That is the word which said the Pistis Sophia, And thou struckest the serpent, he of the seven heads through my hands.
And thou settest me up upon his matter, thou destroyedst him that his seed should not rise up from this hour.
And the w…”
Both passages describe a divine figure who brings about redemption and judgment. The Pistis Sophia passage focuses on the redemption and empowerment of Pistis Sophia by a divine power, while the second passage describes the judgment of the unrighteous and the blessedness of the righteous by the Son of Man. Both share themes of divine intervention, redemption, and the ultimate triumph of light over darkness.
◆gnosticism|Pistis Sophia|Document SECONDw
“Those who sit in the darkness with the shadow of the death, those who are bound in a poverty with the iron; because he exasperated the word of God, they irritated the counsel of him who is exalted: their heart was humbled in their tribulati…”
Both passages describe a divine figure who delivers and redeems the righteous from their tribulations, emphasizing the contrast between the fate of the righteous and the unrighteous. They share themes of divine intervention, judgment, and the exaltation of the elect.
◆gnosticism|Pistis Sophia|Document SECOND|
“Ieou indeed he is the Overseer of the Light who came forth first from the pure light of the first Tree.
The Guard also of the Veil of those of (the) Right (hand) who came forth out of the second Tree.
And the two Chief Captains came forth…”
Both passages describe a final judgment and the establishment of a divine order. They share themes of righteousness, the fate of the unrighteous, and the exaltation of the elect, though they come from different mystical traditions.
◆gnosticism|Pistis Sophia|Document SECOND
“He is a man being upon the World, but he excelleth all the Gods, and he will be exalted over them all.
He is a man being upon the World, but he excelleth all the luminaries (phoster), and he will be exalted over them all.
He is a man bein…”
Both passages describe a divine or exalted figure who will be elevated above all others and will reign in a kingdom. They share themes of judgment, righteousness, and the ultimate victory of the chosen one, reflecting a conceptual parallel in their mystical traditions.
◆gnosticism|Pistis Sophia|Document SECOND
“Now therefore not only ye will reign with me, but every man who will receive the Mystery of the Ineffable, they will become ruling with me in my kingdom, and I am them, and they are I: but my throne will become more excellent than they, bec…”
Both passages describe a scene of judgment and the exaltation of the righteous, with a focus on the role of the divine figure (the Saviour in Passage A and the Son of Man in Passage B) and the ultimate reward for those who have received divine mysteries or are righteous. The themes of unity with the divine and the inheritance of a heavenly kingdom are also present in both.
◆gnosticism|Pistis Sophia|Document SECOND
“And each will remain in his Place in the Light of my kingdom.
And each will be the authority unto the array which is below him; but [217 ] he will not be the authority to go unto the array which is above him, but he is going to remain in t…”
Both passages describe a final judgment where the righteous are elevated and the unrighteous are punished. They share a vision of a hierarchical afterlife where the enlightened or righteous individuals ascend to higher realms and are honored, while the unrighteous face consequences.
◆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 structure of rewards in the afterlife based on spiritual attainment and the reception of mystical knowledge or mysteries. They emphasize the distribution of individuals according to their glory and the ultimate reign with a divine figure.
◆gnosticism|Pistis Sophia|Document SECOND
“This is the answer of the words after which ye seek.
Now therefore also, Andreas, yet art thou being in unbelief and with ignorance?
But whenever ye should come out of the body and go unto the Height, and arrive at the Place of the Rulers…”
Both passages describe a scene of judgment where the righteous are exalted and the unrighteous are shamed. They share a common theme of divine justice and the ultimate triumph of the righteous, though they come from different mystical traditions.
◆gnosticism|Pistis Sophia|Document THIRDb
“Say unto them, Renounce the listening that ye may be worthy of the mysteries of the Light (Schm.
supplies this), and be delivered from the judgments of the face of a dog.
Say unto them, Renounce litigiousness, and be worthy of the mysteri…”
Both passages emphasize the importance of righteousness and the judgment of the unrighteous. They share a theme of deliverance and the ultimate reward for the righteous, though they come from different mystical traditions.
◆gnosticism|Pistis Sophia|Document THIRDc
“Say unto them, Renounce the villainies, and be worthy of the mysteries of the Light, and be delivered from all the [237 ] demons of Ialtabaoth with all his punishments.
Say unto them, Renounce the senselessness, and be worthy of the myster…”
Both passages describe a final judgment where the righteous are rewarded and the wicked are punished. They emphasize moral conduct and the ultimate deliverance of the righteous to a state of glory and light.
◆gnosticism|Pistis Sophia|Document FOURTHi
“Stood (up) Jesus in front of the Oblation: he put the disciples behind him, all being wrapped in garment of linen, with the ticket of the name of the Father of the Treasury of the Light in their hands.
He cried out thus, saying, Hear me, m…”
Both passages describe a divine judgment scene where the righteous are vindicated and the unrighteous are condemned. They share themes of divine intervention, the exaltation of the righteous, and the punishment of the wicked, reflecting a genuine conceptual parallel.
◆gnosticism|Pistis Sophia|Document FOURTHj
“This is the baptism of the First Oblation which guideth in unto the Place of the truth, and in [335 ] unto the Place of the Light.
After these (things) also said they his disciples, Rabbei reveal to us the mystery of the Light of thy Fathe…”
Both passages describe a divine figure who holds ultimate authority and judgment, and the transformation or salvation of the righteous. They share themes of divine revelation, the power of sacred names or words, and the ultimate destiny of the soul or the righteous.
◆greek_mystery|Orphic Hymns|Hymn LXIII. LAW A HYMN
“LXIII. TO LAW A HYMN. THE holy king of Gods and men I call, Celestial Law, the righteous seal of all; The seal which stamps whate'er the earth contains, Nature's firm basis, and the liquid plains: Stable, and starry, of harmonious frame, 5…”
Both passages emphasize the concept of divine law and righteousness, with a focus on the judgment and reward of the righteous and the punishment of the unrighteous. They share a vision of cosmic order and justice, though they come from different mystical traditions.
◆greek_mystery|Orphic Hymns|Hymn LXIX. THE FURIES
“LXIX. TO THE FURIES. The FUMIGATION from AROMATICS. HEAR me, illustrious Furies, mighty nam'd, Terrific pow'rs, for prudent counsel fam'd; Holy and pure, from Jove terrestrial born And Proserpine, whom lovely locks adorn: Whose piercing sig…”
Both passages describe divine beings who judge and punish the unrighteous. The Furies in the Orphic Hymns and the Son of Man in the second passage both serve as agents of divine justice, meting out punishment to those who have committed wrongdoing.
◆mandaean|Gnostic John the Baptizer — Portents at John's Birth|Section 4
“Yahyā proclaims in the nights, Yōhānā on the Night's
evenings. 4
YAHYĀ proclaims in the nights and says: "Through my Father's discourses
I give light and through the praise of the Man, my creator, I have freed my
soul from the world and fr…”
Both passages describe a righteous figure who is exalted and judged by higher beings. They share themes of righteousness, divine judgment, and the ascension of the righteous, though they come from different mystical traditions.
◆mandaean|Gnostic John the Baptizer — Portents at John's Birth|Section 7
“YAHYĀ proclaims and speaks: "Ye nobles, who lie there, ye ladies, who
will not awaken,—ye who lie there, what will you do on the Day of the
Judgment? When the soul strips off the body, on Judgment-Day what will you
do? O thou distracted, ju…”
Both passages discuss the Day of Judgment and the fate of the righteous and the unrighteous. They share themes of divine judgment, the revelation of hidden truths, and the ultimate victory of the righteous, reflecting a genuine conceptual parallel.
◆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 exalted figure who brings about transformation and judgment. They share themes of invulnerability, divine protection, and the triumph of righteousness over wickedness, reflecting a conceptual parallel in their mystical traditions.
◆mandaean|Gnostic John the Baptizer — Some Typical Extracts|Section 12
“Life is exalted and is victorious, and victorious is the
Man who has come hither.
The next piece I have selected, treats of the source of all glory and
enlightenment, called the Treasury of Life, that in which all spiritual powers
and bles…”
Both passages discuss themes of divine glory, enlightenment, and the judgment of the righteous and the wicked. They share a conceptual parallel in their focus on the exaltation of the divine and the ultimate fate of humanity, though they come from different mystical traditions.
◆mandaean|Gnostic John the Baptizer — Some Typical Extracts|Section 13
“The Treasury am I, Life's Treasury. A crown I became for Life's Gnosis.
He bestowed on me the rulership over the treasures and the shekīnahs which
are there [yonder].
The Treasury am I, Life's Treasury. Of the light-worlds was I the
enligh…”
Both passages describe a divine figure who is exalted and serves as a guide or judge for the righteous. They emphasize the separation of the righteous from the unrighteous and the ultimate reward for those who follow the divine path.
◆mandaean|Gnostic John the Baptizer — Some Typical Extracts|Section 17
“My sons! See that you are not hinters and that your eyes make no
suggestions [ sc . to women]. For the hinters and wink-givers will be
assigned to the guard-stations. To the guard-stations will they be assigned
and be judged with stern just…”
Both passages discuss themes of judgment, righteousness, and the fate of the wicked. They emphasize the importance of moral behavior and the ultimate triumph of the righteous, though they come from different mystical traditions.
◆mesopotamian|Enuma Elish: The Epic of Creation|1d
“rejoice and be glad; The neck of Tiamat shalt thou swiftly trample under foot.
...
rejoice and be glad; The neck of Tiamat shalt thou swiftly trample under foot.
0 my son, who knoweth all wisdom, Pacify Tiamat with thy pure incantation.…”
Both passages describe a divine figure who is destined to conquer a chaotic force (Tiamat in Passage A and sinners/unrighteous in Passage B) and establish order. They also emphasize the exaltation and preeminence of this figure, who is to judge and rule over others.
◆mesopotamian|Enuma Elish: The Epic of Creation|1e
“Be thou exalted, thou my chosen spouse, May they magnify thy name over all of them ...
the Anunnaki." She hath given him the Tablets of Destiny, on his breast she laid them, saying: Thy command shall not be without avail, and the word of t…”
Both passages describe a divine figure who is exalted and given authority over other beings, and who will judge or conquer an enemy. The themes of divine selection, authority, and the subjugation of opponents are shared across both texts.
◆mesopotamian|Enuma Elish: The Epic of Creation|1k
“May he hold the Beginning and the Future, may they pay homage unto him, Saying, "He who forced his way through the midst of Tiamat without resting, Let his name be Nibiru, 'the Seizer of the Midst'!
For the stars of heaven he upheld the pa…”
Both passages describe a divine figure who is exalted and judged by other divine beings, and who ultimately brings justice and order. The passages share themes of divine authority, judgment, and the establishment of righteousness, though they come from different religious traditions.
◆western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|Introductiong
“He trusts in God rather than Roman policy for the salvation of the unity idea; he respects the old age of the Church, but he has no fear that she will die; he knows that her apparent death will be a transfiguration and a glorious assumption…”
Both passages describe a divine figure who is persecuted, killed, and then triumphs over his enemies, rising to a position of ultimate authority. This reflects the mytheme of the dying-and-rising figure, a common motif in mystical traditions.
◆taoism|Tao Te Ching|Chapter 66CONTRASTS
“That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams, is their skill in being lower than they;--it is thus that they are the kings of them all. So it is that the sage (ruler), wishing to be a…”
Both passages discuss leadership and exaltation, but they present opposite views. The Tao Te Ching advocates humility and service as the path to leadership, while the Book of Enoch describes a powerful, righteous ruler who judges and punishes the unrighteous.