The Book of Enoch (1 Enoch, Charles translation) · 107 of 141 · tr. R.H. Charles
Chapter LXXXIV
CHAPTER LXXXIV. 1. And I lifted up my hands in righteousness and blessed the Holy and Great One, and spake with the breath of my mouth, and with the p. 113 tongue of flesh, which God has made for the children of the flesh of men, that they should speak therewith, and He gave them breath and a tongue and a mouth that they should speak therewith: 2. 'Blessed be Thou, O Lord, King, Great and mighty in Thy greatness, Lord of the whole creation of the heaven, King of kings and God of the whole world. And Thy power and kingship and greatness abide for ever and ever, And throughout all generations Thy dominion; And all the heavens are Thy throne for ever, And the whole earth Thy footstool for ever and ever. 3. For Thou hast made and Thou rulest all things, And nothing is too hard for Thee, Wisdom departs not from the place of Thy throne , Nor turns away from Thy presence. And Thou knowest and seest and hearest everything, And there is nothing hidden from Thee [ for Thou seest everything ] . 4. And now the angels of Thy heavens are guilty of trespass, And upon the flesh of men abideth Thy wrath until the great day of judgement. 5. And now, O God and Lord and Great King, I implore and beseech Thee to fulfil my prayer, To leave me a posterity on earth, And not destroy all the flesh of man, And make the earth without inhabitant, So that there should be an eternal destruction. 6. And now, my Lord, destroy from the earth the flesh which has aroused Thy wrath, But the flesh of righteousness and uprightness establish as a plant of the eternal seed, And hide not Thy face from the prayer of Thy servant, O Lord.'
Themes
◆Anthropomorphismtheology
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
The text attributes human-like features to God, such as a face, footstool, and the capacity to hear and see.
All passages →◆Covenanttheology
A binding agreement or relationship between the divine and a people or individual, establishing mutual obligations.
Enoch pleads for a posterity to remain on earth as an 'eternal seed,' reflecting the covenantal theme of preserving a righteous remnant.
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.
The passage affirms that God made and rules all things, with nothing hidden from Him, indicating active cosmic ordering.
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 text explicitly mentions the 'great day of judgement' and the distinction between destruction and eternal seed.
All passages →◆Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
God is depicted as actively hearing, seeing, ruling, and responding to prayer rather than as an abstract principle.
All passages →◆Sacred Namestheology
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
Enoch invokes specific divine titles such as 'Lord, King, Great and mighty' in his blessing and petition.
All passages →◇Prayerpraxis
Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.
[auto] The entire passage is structured as a direct address and petition to God, with Enoch imploring and beseeching the Lord.
All passages →◇Watchers Descentcosmology
The 1 Enoch narrative in which a class of originally-good angelic beings (the Watchers) descends, mates with women, and teaches forbidden arts — the substrate that Gnostic archons inherits and inverts: archons are born malevolent, the Watchers fall through transgression.
[auto] The passage explicitly references the guilt of the angels of heaven regarding trespass, which is the core narrative of the Watchers' fall in 1 Enoch.
All passages →Related passages · 20 parallels
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 1, Section 1i
“1 .
as “God of Gods” and “Lord of Lords”, 108 108 Ps.
cxxxvi.
2, 3 .
and “Holy of Holies,” 109 109 Isa.
vi.
3 .
as “Eternal,” 110 110 Deut.
xxxiii.
27 .
as “Existent” 111 111 Ex.
iii.
14 .
and as “Creator of Ages,” 112 112 Gen.…”
Both passages attribute multiple divine names and qualities to God, emphasizing His transcendence, immanence, and role as the creator and sustainer of all things. They share a similar theological perspective on the nature of the divine.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 7 (part 3)
“2.) "The inner man stood in heaven; his essences were the Paradise; his body was indestructible.
He knew the language of God and the angels, and the language of nature, as may be seen by Adam giving names to all creatures, to each accordin…”
Both passages describe a state of divine connection and power in the primordial human condition. They emphasize the unity of man with the divine and the natural world, as well as the authority and knowledge bestowed upon the first human.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 12 (part 9)
“8.) "When the earth received the blood of Christ she trembled and shook, for the wrath of God was now conquered in her, and there entered into her the living blood which had come from heaven out of the substantiality of God." ( Menschwerdun…”
Both passages discuss divine power and the relationship between the divine and human realms, with a focus on redemption and the establishment of divine rule. Passage A emphasizes the transformative power of Christ's resurrection and its impact on the world, while Passage B petitions God to establish righteousness and spare the righteous from destruction, both reflecting themes of divine intervention and the establishment of divine order.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 12 (part 3)
“This scent is that which distilleth from Horus, this scent is that which distilleth from Set, and it is that which stablisheth the hearts of the two Horus gods.[2] Thou purifiest thyself with the Heru-shesu;[*] thou art purified with natron…”
Both passages involve a ritual or prayer for purification and blessings, addressing divine entities for protection and sustenance. They share themes of divine intervention, purification, and the seeking of favor from higher powers, though they come from different cultural and religious contexts.
◆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 are hymns of praise to a divine being, emphasizing the divine's power, creation, and the speaker's desire for favor or protection. They share themes of divine majesty, creation, and the speaker's plea for divine intervention, though they come from different religious traditions.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 14 (part 6)
“(I) A HYMN OF PRAISE TO RA WHEN HE RISETH IN THE EASTERN PART OF HEAVEN.
Behold Osiris, Qenna the merchant, triumphant, who saith: (2) "Homage to thee, O thou who risest in Nu, and who at thy birth dost make the world bright with light; al…”
Both passages are hymns of praise to a divine being, emphasizing the creator's role in the world and the worshipper's adoration. They share themes of divine creation, sustenance, and the worshipper's plea for favor, reflecting a genuine conceptual parallel across 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 involve a plea to a divine being for protection and continuation of life. Passage A seeks the sweet breath of life and protection of the heart, while Passage B asks for the establishment of righteous flesh and the sparing of humanity from destruction.
◆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 involve a plea to divine beings for protection and righteousness. Passage A focuses on the heart's purity and the deceased's plea for it to remain with them in the underworld, while Passage B involves a plea to the Great King for mercy and the establishment of righteousness on earth. Both share themes of divine judgment and the importance of righteousness.
◆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 involve a plea to divine beings for protection and favor in the afterlife or judgment. They share themes of righteousness, divine judgment, and the importance of the heart or soul, 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 involve a plea to a divine being for protection, guidance, and the ability to return to or remain in the world of the living. They share themes of divine intervention, personal transformation, and the desire for eternal life or continuity.
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◆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 express a reverence for a divine being and a plea for divine favor. They share themes of divine power, creation, and the intercession of the individual with the divine, though they come from different cultural and religious contexts.
◆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 express a mystical connection to the divine and a sense of divine authority. They also share themes of creation, eternal existence, and the speaker's role as a righteous figure.
◆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 involve a supplicant addressing a deity for protection and favor, with themes of divine judgment, the fate of humanity, and the establishment of righteousness. They share a common structure of invocation, plea, and affirmation of divine power.
◆egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 36 (part 3)
“Text [CHAPTER CXXV.]: (1) THE CHAPTER OF ENTERING INTO THE HALL OF DOUBLE RIGHT AND TRUTH: A HYMN OF PRAISE TO OSIRIS, THE DWELLER IN AMENTET.
Osiris, the scribe Ani, triumphant, saith: (2) "I have come and I have drawn nigh to see thy bea…”
Both passages involve a supplicant addressing divine beings, seeking favor and acknowledging divine power and knowledge. They share themes of divine judgment, the supplicant's righteousness, and a desire for divine intervention, though they come from different cultural and religious contexts.
◆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 involve a dialogue with divine figures and emphasize moral purity and righteousness. The Egyptian Book of the Dead focuses on the deceased's declaration of innocence before the gods, while the passage from the Book of Enoch involves a plea for mercy and the establishment of righteousness. Both texts share a concern with divine judgment and the importance of moral conduct.
◆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 are hymns of praise and supplication to a divine being, emphasizing the deity's power, dominion, and eternal nature. They share themes of adoration, the deity's role in creation, and the plea for mercy or favor.
◆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 involve a plea to a divine figure for protection and purification. They share themes of divine intervention, the presence of a higher power, and the use of ritualistic language to invoke this power.
◆greek_mystery|Orphic Hymns|Hymn XIV. JUPITER
“XIV. TO JUPITER. The FUMIGATION from STORAX. O Jove much-honor'd, Jove supremely great, To thee our holy rites we consecrate, p. 140 Our pray'rs and expiations, king divine, For all things round thy head exalted shine. The earth is thine, a…”
Both passages address a supreme deity with attributes of kingship, creation, and dominion over the universe. They also include elements of prayer and supplication, seeking the deity's favor and intervention.
◆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 importance of divine law and righteousness, with the Orphic Hymn focusing on the cosmic order and the Enochian passage on divine judgment and the establishment of righteousness. They share a reverence for divine authority and the moral framework it provides.
◆greek_mystery|Orphic Hymns|Hymn LXXII. THE DÆMON, OR GENIUS
“LXXII. TO THE DÆMON, OR GENIUS. The FUMIGATION from FRANKINCENSE. THEE, mighty-ruling, Dæmon dread, I call, Mild Jove, life-giving, and the source of all: Great Jove, much-wand'ring, terrible and strong, To whom revenge and tortures dire be…”
Both passages are prayers to a divine entity, seeking favor and protection. They share themes of divine power, human supplication, and the desire for a blessed life, though they come from different mystical traditions.