Anunnaki/Elohim, Adam and Eve, and the Citizens of the New Jerusalem: Mortal or Immortal?
Introduction
The question of mortality and immortality in sacred texts has long perplexed theologians, historians, and seekers of truth. The figure of the Elohim/Anunnaki, the state of Adam and Eve in Eden, and the promises made to the citizens of the New Jerusalem raise one central issue:
Is immortality an inherent state, or is it conditional—maintained by access to the Tree of Life?
A comparative reading of the Tanakh, Daniel, Sumerian sources, and the Book of Revelation reveals a fascinating continuity: even the “gods” themselves are not beyond death when separated from the Source.
1. Anunnaki/Elohim: Spiritual or Material?
- Genesis 18–19: Abraham and Lot host visitors who eat and drink.
- Genesis 32:24–30: Jacob physically wrestles with Elohim and prevails, hence named Isra-el.
- Daniel 8:15: Gabriel appears “like a man.”
This resonates with Sumerian reports of the Anunnaki—humanoid, sometimes winged, often hybrid figures who descend, govern, and interact with mankind. Elohim are not abstract forces but material, embodied beings, functioning as a council/kingdom acting with one will under the Most High.
2. Adam and Eve: Conditional Life, Not Innate Immortality
“Let us make man in our image, after our likeness.” (Gen 1:26)
Humanity is modeled after a plural council (Elohim). After the transgression:
“Elohim said, ‘Behold, the man has become like one of us… now, lest he put forth his hand and take also of the Tree of Life, and eat, and live forever…’” (Gen 3:22)
Adam and Eve were not inherently immortal. Their longevity required ongoing access to the Tree of Life. Eden demonstrates conditional immortality—life maintained by divine provision, not innate essence.
3. The Citizens of the New Jerusalem: Truly Immortal or Privileged?
- Rev 21:17: Measured dimensions—“144 cubits, by a human measure, which is also an angel’s.”
- Rev 21: Walls of jasper, foundations of precious stones, streets of gold, river of life.
- Rev 22:2: Tree of Life yields fruit monthly; leaves “for the healing of the nations.”
Although “there shall be no more death” (Rev 21:4) seems absolute, the fruit cycles and healing leaves imply material vulnerability. Citizens are “immortal” by privilege of access, not by intrinsic nature.
4. Death in Eden and the New Earth: Abolished or Blocked?
- Rev 20:14: “Death and Hades were thrown into the lake of fire.”
- Rev 22:2: Nations still require healing and renewal.
Death as final dominion is abolished. Death as the shadow of matter remains, but is blocked by perpetual access to the Tree of Life.
5. Judgment of the Elohim in Psalm 82
“I said, ‘You are gods (elohim), sons of the Most High, all of you; nevertheless, like men you shall die, and fall like any prince.’” (Ps 82:6–7)
Even the Elohim—long-lived and powerful—are mortal when cut off from the Source. Their fate echoes Adam’s: without access to the Tree, they perish as mortals.
Conclusion
From Sumerian, biblical, and apocalyptic sources we see:
- Elohim/Anunnaki: embodied council-beings, long-lived, dependent on the Source.
- Adam and Eve: conditional life through access to the Tree of Life.
- Citizens of the New Jerusalem: not innately immortal, but granted perpetual privilege to the Tree.
Death is not erased from creation—it remains the natural companion of matter. What changes is that its power is neutralized for those granted access to the Tree of Life.
Even “gods” (Elohim) fall under this law. Jacob’s struggle “with Elohim” (Gen 32:28) sealed the name Isra-el—a reminder that humanity’s destiny is not separation from divine beings, but striving toward the Source who alone sustains life eternal.