The Book of Enoch (1 Enoch, Charles translation) · 139 of 141 · tr. R.H. Charles
Chapter CVIII
CVIII. AN APPENDIX TO THE BOOK OF ENOCH. CHAPTER CVIII. 1. Another book which Enoch wrote for his son Methuselah and for those who will come after him, and keep the law in the last days. 2. Ye who have done good shall wait for those days till an end is made of those who work evil; and an end of the might of the transgressors. 3. And wait ye indeed till sin has passed away, for their names shall be blotted out of the book of life and out of the holy books, and their seed shall be destroyed for ever, and their spirits shall be slain, and they shall cry and make lamentation in a place that is a chaotic wilderness, and in the fire shall they burn ; for there is no earth there. 4. And I saw there something like an invisible cloud; for by reason of its depth I could not look over, and I saw a flame of fire blazing brightly, and things like shining mountains circling and sweeping to and fro. 5. And I asked one of the holy angels who was with me and said unto him: 'What is this shining thing? for it is not a heaven but only the flame of a blazing fire, and the voice of weeping and crying and lamentation and strong pain.' 6. And he said unto me: 'This place which thou seest--here are cast the spirits of sinners and blasphemers, and of those who work wickedness, and of those who pervert everything that the Lord hath spoken through the mouth of the prophets--(even) the things that shall be. 7. For some of them are written and p. 154 inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed by God; and of those who have been put to shame by wicked men: 8. Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. 9. Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were found pure so that they should bless His name. 10. And all the blessings destined for them I have recounted in the books. And he hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame, yet they blessed Me. 11. And now I will summon the spirits of the good who belong to the generation of light, and I will transform those who were born in darkness, who in the flesh were not recompensed with such honour as their faithfulness deserved. 12. And I will bring forth in shining light those who have loved My holy name, and I will seat each on the throne of his honour. 13. And they shall be resplendent for times without number; for righteousness is the judgement of God; for to the faithful He will give faithfulness in the habitation of upright paths. 14. And they shall see those who were, born in darkness led into darkness, while the righteous shall be resplendent. 15. And the sinners shall cry aloud and see them resplendent, and they indeed will go where days and seasons are prescribed for them.'
Themes
◆Covenanttheology
A binding agreement or relationship between the divine and a people or individual, establishing mutual obligations.
The text addresses those who will 'keep the law' in the last days.
All passages →◆Divine Lighttheology
The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.
The righteous belong to the 'generation of light' and are brought forth in shining light to be resplendent.
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.
God actively tries the faithful, assigns recompense, and orders the fate of sinners and righteous.
All passages →◆Fasting And Prayerpraxis
Ascetic disciplines that prepare the body and mind for spiritual receptivity or purification.
The righteous are noted for afflicting their bodies and blessing God's name.
All passages →◆Frashokereticosmology
The final restoration/renovation of the cosmos.
The passage anticipates a time when sin has passed away and an end is made of evil.
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 an active agent who speaks, judges, transforms, and blesses.
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.
A distinction is made between the spirits of the good (generation of light) and those born in darkness.
All passages →◆Poverty Of Spiritanthropology
Eckhart's radical reading of Matthew 5:3 — the saint as one who wants nothing, knows nothing, and has nothing, having emptied even the will and the self with which to receive God; distinct from renunciation_of_wealth (material poverty).
The righteous regarded everything as a passing breath and loved neither gold nor silver.
All passages →◆Psychopomp Journeycosmology
Guided passage of the soul through afterlife realms.
An angel guides Enoch through a vision of the afterlife realms where spirits are cast.
All passages →◆Ritual Puritypraxis
The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.
The text emphasizes keeping the law and spirits being found pure as a condition for blessing.
All passages →◆Theosis Deificationsoteriology
The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.
God promises to transform the faithful and seat them on thrones of honor, elevating their state.
All passages →◇Cosmic Dualismtheology
Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.
[auto] The text structures reality around opposing forces: light versus darkness, good versus evil, and the righteous versus sinners.
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 centrally focuses on the final judgment where sinners are destroyed and the righteous are rewarded.
All passages →◇Renunciation Of Wealthethics
The spiritual danger of attachment to material possessions; wealth as a spiritual obstacle.
[auto] The righteous are explicitly praised for loving neither gold nor silver nor any good things of the world.
All passages →Related passages · 19 parallels
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 14 (part 5)
“"Man's own sins, his depravity and vices in rejecting God, are his hell-fire, which gnaws in him eternally.
His mockeries are now before his eyes, and he does not dare to let even one good thought enter into his soul; for the good is to hi…”
Both passages describe the fate of the wicked or sinful souls, emphasizing their eternal suffering and the inability to escape their torment. They also highlight the contrast between the righteous and the wicked, with the righteous being rewarded and the wicked facing eternal punishment.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 14 (part 7)
“This light moderates the action of the fiery will still active in them, the blessings of their good deeds surround them, the hope for still greater glorification is their life, and from the trouble and persecution which they have suffered t…”
Both passages describe the afterlife experiences of righteous souls, emphasizing their joy, the consequences of their deeds, and the contrast with the fate of sinners. They share a theme of divine justice and the eternal reward for those who have suffered for their faith.
◆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 deal with the themes of the afterlife, judgment, and the fate of the righteous and the wicked. They describe a journey through the underworld or a place of punishment, and the ultimate reward or punishment based on one's deeds in life.
◆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 journey to the divine realm and the fate of the righteous and the wicked. They share themes of divine judgment, the afterlife, and the exaltation of the faithful, though they come from different mystical traditions.
◆egyptian|The Egyptian Heaven and Hell|Chapter 2 (part 3)
“The texts in these Books state that the beatified live for ever in the kingdom of Osiris, and feed daily upon the heavenly wheat of righteousness that springs from the body of Osiris, which is eternal; he is righteousness itself, and they a…”
Both passages describe the fate of the righteous and the wicked in the afterlife, with the righteous being rewarded and the wicked being punished. They share similar themes of divine justice and the eternal consequences of one's actions, reflecting a conceptual parallel across different mystical traditions.
◆gnosticism|Gospel of Philip|Section 1d
“When the child is grown, however, then the father turns over all he possesses.
THE LOST Those who have gone astray are those born of the spirit.
And they are usually lost because of the spirit.
So from one single breath of spirit the fir…”
Both passages discuss themes of divine judgment, the fate of sinners, and the reward of the righteous. They also explore the nature of spiritual insight and the transformation of the soul, though within different theological frameworks.
◆gnosticism|Pistis Sophia|Document FIRST~
“And also let them trust unto him, if they should come unto the Place of the Height: because it (is) he who will see and redeem us, 38 and there is a great mystery [69 ] of deliverance in him: and he is he who will deliver all the powers out…”
Both passages discuss themes of redemption, judgment, and the fate of the righteous and the wicked. They share a mystical tone and emphasize the ultimate triumph of the righteous over the forces of darkness and evil.
◆gnosticism|Pistis Sophia|Document FIRST
“He clothed him(self) with the darkness as clothing, and it went into his belly as water, and it went into all 53 his powers as oil.
[96 ] Let him wrap him(self) up in the Chaos as in a garment, and (let) him bind him(self) with the darknes…”
Both passages describe the suffering and persecution of a righteous figure, with vivid imagery of darkness, chaos, and the contrast between the righteous and the wicked. They also share a theme of divine justice and the eventual vindication of the righteous.
◆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 emphasize the importance of moral conduct and the consequences of sin. They describe the fate of the wicked and the righteous, with the wicked facing punishment and the righteous being rewarded, though the specific details and contexts differ.
◆gnosticism|Pistis Sophia|Document THIRD
“Answered the Saviour, said he to Maria, If a sinner, he is being worthy of the Darkness which is outer, or otherwise indeed he did sin according to the punishment, the rest also of the punishments; and this (one) did not repent, or otherwis…”
Both passages discuss the fate of souls after death, focusing on the redemption and punishment of sinners. They share a common theme of divine judgment and the possibility of salvation through divine intervention, though they come from different mystical traditions.
9 more
◆gnosticism|Pistis Sophia|Document THIRD
“Because of this therefore of this kind, I brought the keys of the mysteries [313 ] unto the World, that I should unloose the sinners, these who will believe me, and who will hearken to me, that I should unloose them from the bonds with the…”
Both passages discuss the concept of redemption and purification for the righteous and the punishment of the wicked. They share a theme of divine judgment and the ultimate separation of the faithful from the sinful, though they come from different mystical traditions.
◆gnosticism|Pistis Sophia|Document FIFTHb
“This is the judgment of the man, (the) slanderer.
Said she, Mariham, Woe woe to the sinners.
Answered [347 ] also Salome, said she, My Lord, Jesus, a man, murderer having not done sin ever except killing, whenever he should come out of bo…”
Both passages describe the fate of sinners and the righteous after death, detailing their punishments and rewards in the afterlife. They share a conceptual parallel in their focus on divine judgment and the consequences of one's actions in the world.
◆gnosticism|Pistis Sophia|Document FIFTHc
“And whenever should the Sphere turn round, she is wont to give her to her Receivers, that they may cast her unto the Aeons of the Sphere, that the Ministers of the Sphere may take her unto water being below the Sphere, that it may become [3…”
Both passages describe the fate of souls after death based on their moral conduct during life, detailing punishments for the wicked and rewards for the righteous. They share a conceptual parallel in their focus on divine judgment and the consequences of one's actions.
◆gnosticism|Pistis Sophia|Document FIFTHe
“Then she is wont to take away that righteous soul and deliver her up to her Receivers and cast her unto the Aeons of the Sphere, that the Ministers of the Sphere may take her out unto water being underneath the Sphere, that it may become a…”
Both passages discuss the fate of souls after death, the consequences of sin, and the ultimate reward for the righteous. They share a common theme of divine judgment and the transformation of souls based on their actions in life.
◆hermeticism|Corpus Hermeticum 12: The Prayer|Section 1b
“But for the moment, [Tat,] let be the teaching as to vice and Fate, for we have spoken of these things in other [of our sermons]; but now our teaching (logos) is about the Mind: - what Mind can do, and how it is [so] different - in men bein…”
Both passages discuss the concept of fate and the role of the mind or spirit in determining one's destiny. They also explore the idea of suffering and the consequences of actions, with a focus on the distinction between the righteous and the wicked.
◆mandaean|Gnostic John the Baptizer — Portents at John's Birth|Section 2
“When Lilyukh heard this, he cast dust on his head. Naked, Lilyukh rose
from his bed and fetched the dream-book. He opens it and reads in it and
looks for what stands there written. He opens it and reads therein and
interprets the dreams in…”
Both passages deal with prophetic visions and divine judgments, highlighting the consequences for the righteous and the wicked. They share themes of divine intervention and the fate of individuals based on their actions, though they come from different mystical traditions.
◆mandaean|Gnostic John the Baptizer — Portents at John's Birth|Section 10
“"A blind man who writes a letter: a villain who has become virtuous. He
abandoned wantonness and abandoned theft and reached unto faith in almighty
Life.
"A desolate house who ascends again to the height: one of position who
has become hum…”
Both passages describe a transformation of individuals from a state of sin or darkness to one of righteousness and light. They also emphasize the ultimate judgment and reward or punishment based on one's actions and faith.
◆mandaean|Gnostic John the Baptizer — Some Typical Extracts|Section 11
“"Come, be for me a loving shepherd and watch me a thousand p. 84 out of ten thousand. I will
bring thee then sandals of glory, with them canst thou tread down the thorns
and the thistles. Earth and heaven decay, but the sandals of glory dec…”
Both passages deal with the concept of divine judgment and the fate of the righteous and the wicked. They share a theme of divine protection and the ultimate destiny of souls, though they come from different mystical traditions.
◆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, the fate of the righteous and the wicked, and the ultimate victory of life and light over darkness. They share a common mystical emphasis on moral conduct and divine justice.