Compare Isaiah 24:21 and 2 Enoch 7:1

"... Some scholars are content to say that this latter activity is an aspect of Jesus’ postresurrection activity and is not directly linked to the ascension. W. J. Dalton and P. J. Achtemeier, with the aid of Jewish apocalyptic reflection, make their cases for the “preaching to spirits in prison” as proclaiming victory or confirming condemnation to fallen angels, the sons of God (Genesis 6:1–6) now in bondage in one of the heavens Jesus passes through on his ascent to the Father’s presence (2 Enoch 7:1–3; 18:3–6; Testament of Levi 3:2; 1 Enoch 12:4–6; 13:3; 14:3–6; 16:3) ... Although Jewish angelology is far more systematic and imaginative following the exile, several precedents for angel typology suggest themselves in the Old Testament: Isaiah 14:5–23, a taunt against “the king of Babylon”; Isaiah 24:21–22, a symbolic representation of Yahweh’s judgment; and Ezekiel 28:1–19, a prophetic funeral dirge against the “king of Tyre.” With the angels these figures share a common fate: each is stripped of an exalted rank. While the idea of “imprisoned spirits” is unrefined in the Old Testament and pronounced in Jewish apocalyptic, Jude appears to combine typological treatment of the OT with conventional notions of angelology. Apocalyptic mythology frequently exhibits a conspicuous pattern: war erupts in heaven (depicted in astral terms), followed by a spilling over of this rebellion to earth, resulting in ultimate vindication and punishment by the king of heaven ..."