1 Enoch / Chapter 39

1 Enoch 39

14 verses • Ge'ez (Ethiopic)

Translator's Introduction

What This Chapter Is About

Enoch is carried aloft by a whirlwind to the dwelling place of the righteous and holy ones. He sees their habitations among the angels and observes them interceding for humanity. The chapter introduces the theme of heavenly dwellings prepared for the elect and provides Enoch's first glimpse of the Chosen One.

What Makes This Chapter Remarkable

The vision of prepared heavenly dwellings directly parallels John 14:2 ('In my Father's house are many rooms'). Enoch sees the righteous living among angels, a realized eschatology where the boundary between heaven and earth is already permeable for the holy. The chapter also provides the first sustained description of angelic worship in the Parables.

Translation Friction

The Ge'ez text of chapter 39 is particularly difficult, with possible dislocations and interpolations. Some scholars believe verses 1-2 originally belonged to a different context. The transition between Enoch's ascent narrative and the description of angelic worship is abrupt, suggesting editorial combination of sources.

Connections

The whirlwind ascent parallels Elijah's translation in 2 Kings 2:11. The 'dwellings of the righteous' anticipates both Jesus's 'many rooms' saying (John 14:2) and Paul's 'building from God' (2 Corinthians 5:1). The angelic praise scene anticipates the fuller throne-room visions of chapters 40 and 47.

1 Enoch 39:1

Ge'ez: wa-ba-ye'eti mawā'el — 'and in those days'

In those days a whirlwind carried me up from the earth and set me down at the edge of the heavens.

REF In those days a whirlwind carried me off from the earth, and set me down at the end of the heavens.

Notes & Key Terms

Translator Notes

  1. The whirlwind (Ge'ez: nefās, 'wind/storm') as a vehicle of heavenly transport echoes Elijah's ascent (2 Kings 2:11) and Ezekiel's visionary transports (Ezekiel 3:14; 8:3). The 'end/edge of the heavens' suggests the boundary between the visible sky and the divine realm.
1 Enoch 39:2

Ge'ez: wa-re'iku bēta 'ekuyāna — 'and I saw another dwelling'

There I saw another vision: the dwelling places of the holy ones and the resting places of the righteous.

REF And there I saw another vision, the dwelling-places of the holy, and the resting-places of the righteous.

Notes & Key Terms

Translator Notes

  1. The 'dwelling places' (Ge'ez: māxadert) and 'resting places' (ma'āref) are parallel terms describing heavenly habitations prepared for the righteous dead or the eschatological community. This is the earliest Jewish text to describe individual heavenly dwellings for the righteous, predating the 'many rooms' of John 14:2.
1 Enoch 39:3

Ge'ez: heyya 'a'eyentiya re'iku — 'there my eyes saw'

There my eyes saw their dwellings alongside his righteous angels, and their resting places among the holy ones.

REF Here mine eyes saw their dwellings with His righteous angels, and their resting-places with the holy.

Notes & Key Terms

Translator Notes

  1. The righteous dwell 'with' or 'alongside' angels — not merely in the same heaven but sharing communal life. This blurring of the boundary between human and angelic existence is characteristic of Enochic theology and appears also in the Qumran Songs of the Sabbath Sacrifice.
1 Enoch 39:4

Ge'ez: wa-yesē'eluna wa-yetmaḥaleluna — 'they petition and intercede and pray'

They were petitioning, interceding, and praying for the children of humanity. Righteousness flowed before them like water, and mercy showered upon them like dew on the earth — and so it continues among them forever.

REF And they petitioned and interceded and prayed for the children of men, and righteousness flowed before them as water, and mercy showered itself upon them like dew upon the earth: thus it is amongst them for ever and ever.

Notes & Key Terms

Translator Notes

  1. The image of the righteous dead interceding for the living on earth is significant for the development of intercessory theology. This is not prayer to the dead but the dead praying for the living before God.
  2. The similes of righteousness as flowing water and mercy as dew echo Amos 5:24 ('let justice roll down like waters') and Hosea 14:5 ('I will be like the dew to Israel'). The Enochic author draws on prophetic imagery to describe the heavenly state.
1 Enoch 39:5

Ge'ez: wa-ba-ye'eti be'esi — 'and in that place'

In that place my eyes saw the Chosen One of righteousness and faith. I saw his dwelling place under the wings of the Lord of Spirits. Righteousness will prevail in his days, and the righteous and chosen will be without number before him forever.

REF In that place mine eyes saw the Elect One of righteousness and of faith, and I saw his dwelling-place under the wings of the Lord of Spirits; and righteousness shall prevail in his days, and the righteous and elect shall be without number before Him for ever and ever.

Notes & Key Terms 1 term

Key Terms

xeruy
"Chosen One" — chosen, elected, selected, appointed

One of the primary messianic titles in the Parables, used interchangeably with 'Son of Man' and 'Righteous One.' It echoes the 'servant' language of Isaiah 42:1 ('my chosen one in whom my soul delights') and anticipates the Lukan 'Chosen One of God' (Luke 23:35 variant reading).

Translator Notes

  1. This is the first appearance of the 'Chosen One' (Ge'ez: xeruy) as a distinct individual figure in the Parables. He dwells 'under the wings of the Lord of Spirits' — imagery drawn from Psalm 91:4 and Ruth 2:12, suggesting both protection and intimate relationship with God.
  2. The Chosen One is associated with 'righteousness and faith' — he embodies the qualities that characterize the righteous community. This identification of a messianic figure with the moral attributes of his people recurs throughout the Parables.
1 Enoch 39:6

Ge'ez: wa-re'iku māxaderommu — 'and I saw their dwelling'

I saw their dwelling place under the wings of the Lord of Spirits. All the righteous and chosen before him will shine like fiery lights. Their mouths will be full of blessing, and their lips will praise the name of the Lord of Spirits.

REF And I saw his dwelling-place under the wings of the Lord of Spirits, and all the righteous and elect before him shall be as fiery lights, and their mouth shall be full of blessing, and their lips shall praise the name of the Lord of Spirits.

Notes & Key Terms

Translator Notes

  1. The righteous shining 'like fiery lights' parallels Daniel 12:3 ('those who are wise will shine like the brightness of the sky'). Luminous transformation of the righteous is a widespread motif in Second Temple eschatology.
  2. The description of endless praise anticipates the heavenly worship scenes that become more elaborate in subsequent chapters.
1 Enoch 39:7

Ge'ez: wa-ṣedeq 'i-yekawwen — 'and righteousness does not cease'

Righteousness never ceases before him, and uprightness never fails in his presence.

REF And righteousness before Him shall never fail, and uprightness shall never fail before Him.

Notes & Key Terms

Translator Notes

  1. The eternal permanence of righteousness 'before him' (before God or before the Chosen One — the antecedent is ambiguous) contrasts with the transient power of the kings and mighty ones whose dominion will end.
1 Enoch 39:8

Ge'ez: heyya faqadku 'anbero — 'there I wished to dwell'

I wanted to dwell there; my spirit longed for that dwelling place. It had already been my allotted portion, for so it was established concerning me before the Lord of Spirits.

REF There I wished to dwell, and my spirit longed for that dwelling-place: and there heretofore hath been my portion, for so it has been established concerning me before the Lord of Spirits.

Notes & Key Terms

Translator Notes

  1. Enoch's personal longing to remain in the heavenly dwelling foreshadows his eventual permanent translation in chapters 70-71. The statement that his portion was 'already established' implies predestination — his heavenly place was prepared before he arrived.
  2. The language of 'portion' (Ge'ez: makfelt) echoes the biblical concept of one's assigned inheritance or lot (Hebrew: ḥēleq), as in Psalm 16:5 ('YHWH is my allotted portion').
1 Enoch 39:9

Ge'ez: wa-ba-ye'eti mawā'el — 'and in those days'

In those days I praised and honored the name of the Lord of Spirits with blessings and praises, because he had destined me for blessing and glory according to the good pleasure of the Lord of Spirits.

REF 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.

Notes & Key Terms

Translator Notes

  1. The phrase 'good pleasure of the Lord of Spirits' (Ge'ez: faqāda Egzi'a manfasāt) parallels the Pauline 'eudokia' (good pleasure) of God in Ephesians 1:5, 9. Both traditions express the idea that human destiny is determined by divine will and favor.
1 Enoch 39:10

Ge'ez: wa-leku 'a'eyentiya tanaṣerā — 'and for long my eyes gazed'

For a long time my eyes gazed at that place. I blessed him and praised him, saying: 'Blessed is he — may he be blessed from the beginning and forevermore.'

REF 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 for evermore.'

Notes & Key Terms

Translator Notes

  1. Enoch's extended gazing suggests both the overwhelming beauty of the heavenly realm and the contemplative nature of apocalyptic vision. The doxology 'blessed from the beginning and forevermore' frames God's blessedness as eternal — not something achieved but something that always was.
1 Enoch 39:11

Ge'ez: wa-qedmehu 'albo ma'āref — 'before him there is no ceasing'

Before him there is no ceasing. He knows — before the world was created — what will last forever and what will happen from generation to generation.

REF 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.

Notes & Key Terms

Translator Notes

  1. Divine foreknowledge is asserted in absolute terms: God's knowledge precedes creation itself. This is among the strongest predestination statements in Second Temple Judaism and provides theological grounding for the Parables' confidence that the reversal of fortunes is certain.
1 Enoch 39:12

Ge'ez: 'ella yeqawwemu — 'those who stand'

Those who never sleep bless you: they stand before your glory and bless, praise, and honor you, saying: 'Holy, holy, holy is the Lord of Spirits — he fills the earth with spirits.'

REF 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.'

Notes & Key Terms

Translator Notes

  1. The Trisagion ('Holy, holy, holy') is drawn directly from Isaiah 6:3, where the seraphim cry 'Holy, holy, holy is YHWH of Hosts.' The Enochic version substitutes 'Lord of Spirits' for 'YHWH of Hosts' — the titles are structurally parallel, both emphasizing God's sovereignty over heavenly beings.
  2. The 'sleepless ones' are the angels, whose unceasing worship is a standard feature of Jewish merkabah (throne-chariot) mysticism. This perpetual praise tradition continues into Revelation 4:8.
1 Enoch 39:13

Ge'ez: wa-heyya 'a'eyentiya re'iya — 'and there my eyes saw'

There my eyes saw all the sleepless ones standing before him, blessing and saying: 'Blessed are you, and blessed be the name of the Lord forever and ever.'

REF 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.'

Notes & Key Terms

Translator Notes

  1. The repetition of the blessing formula reinforces the liturgical character of the heavenly scene. The phrase 'blessed be the name of the Lord' echoes the synagogue response 'barukh shem kevod malkhuto le'olam va'ed' (blessed be the name of his glorious kingdom forever).
1 Enoch 39:14

Ge'ez: wa-tagaḥśara gefiya — 'and my face was changed'

And my face was transformed, for I could no longer bear to look.

REF And my face was changed; for I could no longer behold.

Notes & Key Terms

Translator Notes

  1. Enoch's face being 'changed' or 'transformed' parallels Moses's face shining after encountering God (Exodus 34:29) and anticipates Enoch's full transformation in chapter 71. The inability to continue looking signals that he has reached the limit of what human perception can sustain in the divine presence.
  2. This verse also serves as a narrative boundary marker, closing the first heavenly ascent scene and transitioning to the next vision unit.
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