In the earliest versions of the Old Testament, we are introduced to the Elohim, usually portrayed as a pantheon of gods who play a significant role in the creation and governance of the world. The term “Elohim” is a plural noun, and its usage in the Hebrew Bible is multifaceted, referring to various divine beings, including Yahweh. The Elohim are often depicted as powerful, divine entities. However, some beings defined as Elohim are also described as being subject to the same vulnerabilities as mortal beings. In Psalm 82:7, we are told that “ye shall die like men, and fall like one of the princes,” addressing the Elohim in question directly. This verse implies that some Elohim at least, are not immortal and can succumb to death, just like humans.
Dying And Ressurected Gods
The concept of dying gods is not unique to the Old Testament. In various ancient cultures and mythologies, we find examples of gods who die and are subsequently resurrected. In Egyptian mythology, Osiris, the god of the underworld, is killed by his brother Seth and resurrected by his wife Isis. Similarly, in Greek mythology, Dionysus is torn apart by the Titans and later resurrected. The Norse god Baldur is killed by a spear made of mistletoe and, although attempts are made to bring him back, ultimately fails to be resurrected. In Hindu mythology, the god Shiva is said to have been beheaded, but his head is reattached, and he is restored to life.
The idea of divine beings dying and being resurrected raises questions about the nature of their existence and the possibility of reincarnation or rebirth. In Hinduism, the concept of reincarnation is central to the understanding of the soul’s journey. The Trimurti, the three primary aspects of the supreme being, Brahma, Vishnu, and Shiva, are often depicted as undergoing cycles of creation, preservation, and destruction. In the Bhagavata Purana, it is written that the avataras, or incarnations, of Vishnu are born and die, only to be reborn again in a cycle of divine reincarnation.
In other cultures, we find similar examples. In Yoruba mythology, the orishas, divine beings, can be killed and reborn. The orisha Shango, associated with thunder, is said to have died and been resurrected multiple times. In Norse mythology, the Aesir gods, including Odin and Thor, are not immune to death and rebirth. The Poetic Edda describes the events of Ragnarok, where many of the gods meet their demise, only to be reborn in a new world (including Baldur).
The concept of a dying and resurrecting god is a common thread in various ancient cultures and religions. Jesus Christ, Mithras, and Tammuz are three figures who embody this mythological theme. Jesus, the central figure of Christianity, is believed to have died on the cross for the sins of humanity and resurrected on the third day, symbolising redemption and eternal life. Mithras, a deity worshipped in ancient Roman mystery cults is depicted as undergoing a ritual death and rebirth. Similarly, Tammuz, a Mesopotamian god, was revered for his cyclical death and resurrection, which was associated with the changing of the seasons and the fertility of the land. While the historical and cultural contexts of these figures differ, their narratives share a common motif: the triumph over death and the promise of renewal, speaking to fundamental human desires for transcendence and renewal. Despite the distinct characteristics of each deity, their stories resonate with a deeper, symbolic truth that has informed human understanding across cultures and centuries.
A Divine Hierarchy
Our understanding of the character of divine beings has altered from the impressions provided in the earliest sources. Ancient Near‑Eastern texts suggest that, at least in their earliest stages, Yahweh and El were positioned within a broader divine hierarchy rather than occupying the summit of a monotheistic pantheon; the oldest literary witnesses—Ugaritic mythological tablets, Egyptian–Syrian inscriptions, and early Israelite hymnody—present El (the “father of the gods”) as the senior deity of the Canaanite council, while Yahweh appears in the Hebrew Bible’s pre‑exilic strata as a tribal or national god who shares the sky with other divine figures such as Baʿal, Asherah, and the “host of heaven” (e.g., Psalm 82, Deuteronomy 32). In the Ugaritic corpus, for example, El presides over a pantheon that includes Baʿal, the storm‑god, and Mot, the god of death, clearly establishing a tiered order. Likewise, Egyptian texts from the 14th century BCE that reference “the god of the Hebrews” (Yahweh) do so alongside the well‑known gods of the Egyptian pantheon, implying no exclusive supremacy. It is only in later, post‑exilic biblical literature (e.g., Isaiah 45‑47, Deut 6:4) that Yahweh is explicitly elevated above all other deities, reflecting a theological shift toward monotheism rather than an original claim that Yahweh and El were themselves the highest gods from the outset.
Deathless Gods
Despite the suggestion that some called Elohim in the Bible can die, ancient literature overwhelmingly portrays divine beings as eternally existing rather than mortal, though the details differ across cultures: in the Greek canon the Olympians are described as “immortal” (ἀθάνατοι) and immune to the ravages of time, while Mesopotamian epics such as the Enuma Elish present the gods as timeless forces that pre‑date creation itself; even the “death” of deities like Gilgamesh is framed as a fear of losing immortality rather than an actual demise. Egyptian theology likewise treats the gods as everlasting, with the concept of maʿat (“order”) tying them to the perpetual cosmic balance—only Osiris, whose dismemberment and reassembly become a mythic pattern of death‑and‑rebirth, illustrates a temporary interruption of divine continuity, but his resurrection restores his eternal status. In the Vedic and later Hindu texts the gods (devas) are said to be “anadi” (without beginning) and “nitya” (ever‑lasting), even when they incarnate as avatars that die in the material world. Thus, while certain myths employ death as a narrative device, the most ancient sources consistently assert that true gods are fundamentally deathless, their existence extending beyond the finite span allotted to mortals.
The Divine Logos And Nur-Mohammed
We should also note at this stage, the principles of the Divine Logos and Nur-Mohammed. The Divine Logos and Nur‑Muhammad are each presented in their respective traditions as fundamental, luminous principles that mediate between the ultimate Reality and creation: the Logos as the rational, creative word of God that gives intelligible form to the cosmos, and the Nur‑Muhammad (the “Light of Muhammad”) as the primordial, radiant emanation through which the divine presence is continuously reflected in the world. Both are described as immutable, perfectly harmonious, and suffused with attributes such as knowledge, mercy, and perfect beauty, yet they differ in how their eternality is articulated. In classical Christian theology the Logos is considered co‑eternal with the Father, “the Word” who “was with God and was God” before any temporal act of creation (John 1:1‑3). In the Sufi‑Shia cosmology that employs the term Nur‑Muhammad, the Light is likewise held to be an eternal, pre‑existent reality that precedes the physical manifestation of the Prophet and serves as the first and highest grade of divine illumination from which all subsequent gradations of light flow. Consequently, both concepts are regarded as timeless principles—uncreated and everlasting—though the Logos is defined as eternally existent within the divine Trinity, while the Nur‑Muhammad is viewed as an eternal, pre‑temporal emanation that, though it takes on a historical embodiment in the Prophet, remains a perpetual, uncreated source of divine light for all creation.
The Norse Gods And The Narnians
The Norse myth of the Norns—Urd, Verdandi, and Skuld—who sit at the roots of Yggdrasil and spin, measure, and cut the threads that determine the destinies of both mortals and deities, insinuates a cosmic bureaucracy that outranks even the Aesir and Vanir; their loom operates on a level that renders the gods themselves subject to a higher, inscrutable will, echoing the “God‑above‑God” motif found in Gnostic cosmology where the transcendent Pleroma stands beyond the demiurge, in Yoruba religion where Olodumare presides over the pantheon of Orishas, and in many other traditions that posit a supreme principle beyond the familiar divine hierarchy. C. S. Lewis, aware of this archetypal structure, dramatised it in The Lion, the Witch and the Wardrobe: the White Witch believes she has permanently eliminated Aslan by sacrificing him on the Stone Table, yet she cannot fathom the deeper, “magical law” that governs the universe—a law that guarantees Aslan’s resurrection because a higher power, the true “Emperor-beyond-the-sea,” has set the terms of redemption beyond her comprehension. In both the Norn’s loom and Lewis’s narrative, the apparent finality of divine action is merely a moment within a larger, unseen order that ultimately supersedes and redeems the limited gods, confirming the cross‑cultural intuition that a supreme, hidden force governs even the highest of divine beings.
The Divine Feminine
Let’s now consider the subject of the Divine Feminine. Do any religions of history consider goddesses to be eternal and are there any goddesses who die, only to be resurrected? In the ancient mythologies, divine goddesses stand as pillars of power, wisdom, and cosmic order. Many are conceived as inherently eternal, embodying principles and forces that exist beyond the cycles of mortal life and death. Yet, within this vast pantheon, a fascinating counter-narrative emerges: goddesses who undergo a form of death and resurrection, mirroring the potent motifs often attributed to their male counterparts. When we explore the nature of eternal goddesses we also unearth the profound symbolism of those who journey through the liminal space of demise and rebirth.
The concept of the eternal goddess is deeply ingrained across cultures, representing unwavering forces that anchor existence. These are deities whose very being is synonymous with fundamental aspects of the universe, unmarred by time or decay.
Hestia (Greek): The virgin goddess of the hearth, home, and family, Hestia embodies an eternal, unchanging warmth and domestic serenity. Her sacred flame was never allowed to die, symbolising the continuous heart of the community and the cosmos. She is stability, presence, and perpetual comfort.
Athena (Greek): Athena is the goddess of wisdom, strategic warfare, and crafts. She represents an eternal, rational intelligence and unyielding justice, a guiding light for civilisation that doesn’t ebb or flow with seasons or mortal whims.
Isis (Egyptian): While crucially involved in the resurrection of Osiris, Isis herself is eternal in her power as the Great Mother, a primordial sorceress, and the embodiment of creation and magic. Her compassion, protective nature, and potent magic are constants in the Egyptian pantheon, transcending any personal death.
Lakshmi (Hindu): The goddess of wealth, prosperity, and fortune, Lakshmi is an eternal bestower of abundance. Her presence is a constant promise of well-being, her beauty and grace unending, reflecting the perpetual flow of cosmic bounty.
The Great Mother Archetype: Beyond individual goddesses, the overarching “Great Mother” figure found in various forms across Neolithic and ancient cultures (e.g., Cybele, Coatlicue, Gaia) represents the eternal generative principle, the endless cycle of creation and nurturing that predates and outlasts all other deities.
These goddesses provide a sense of cosmic permanence, their powers and presence a constant in a world of change. However, myths also reveal a different kind of divine experience, one of transformation and renewal through symbolic death and resurrection.
While the “dying and resurrected god” motif is famously exemplified by figures like Osiris (Egyptian), Adonis (Greek/Phoenician), Tammuz (Mesopotamian), and Dionysus (Greek), who often symbolise agricultural cycles, fertility, and renewal, female deities also embody this powerful journey, albeit sometimes with distinct nuances.
Dying and Resurrected Goddesses: Echoes of Renewal
Persephone (Greek): The most quintessential example is Persephone, Queen of the Underworld and goddess of spring. Her story is a direct parallel to the dying and resurrected god. Abducted by Hades and taken to the chthonic realms, her descent triggers the barrenness of winter on earth, as her grieving mother Demeter withdraws her blessings. Persephone’s return to the upper world, even if only for part of the year, signifies the rebirth of spring and the revitalisation of crops. Her “death” is a descent, a period of darkness and transformation, followed by a triumphant emergence and the renewal of life. She embodies the natural cycle of death and rebirth inherent in agriculture.
Inanna / Ishtar (Mesopotamian): The powerful Sumerian goddess Inanna (later Babylonian Ishtar) undertakes a harrowing journey to the Underworld, the “Land of No Return.” Stripped of her clothing, jewels, and power at each of the seven gates, she is ultimately killed by her sister, Ereshkigal. Her death plunges the world into chaos, stopping all procreation. She is eventually resurrected through the intervention of other gods and ascends from the Underworld, though she must provide a substitute – her lover, Dumuzid (Tammuz), effectively trading his life for hers. Inanna’s descent, death, and resurrection narrative is profound, symbolising not only seasonal cycles but also the goddess’s reclamation of power, the confrontation with mortality, and the necessary balance between life and death.
Isis (Egyptian) – A Facilitator, Not a Personal Death/Rebirth: While Isis herself does not die and resurrect, her role in piecing together and resurrecting Osiris is so pivotal that she embodies the power of resurrection. She gathers his scattered body parts, magically reanimates him to conceive their son Horus, and ensures his eternal reign in the afterlife. Her relentless quest and potent magic make her the ultimate mistress of life and death, demonstrating that the divine feminine can be the very force that enables resurrection, healing the brokenness of the world and bringing forth new life from the ashes of death. Her “eternal” nature is intertwined with her capacity to overcome death itself.
Similar Motifs to Dying and Resurrected Gods:
The motifs shared between these goddesses and their male counterparts are striking and speak to universal human concerns:
Fertility and Seasonal Cycles: Both Persephone and Inanna’s journeys are deeply tied to the land’s fertility. Their absence leads to barrenness, and their return heralds renewed growth, mirroring the annual death and rebirth of the harvest.
Descent into the Underworld: The journey to the realm of the dead is a common theme, representing a confrontation with mortality, the unconscious, or a necessary stripping away of the old self.
Suffering and Transformation: The goddesses, like the gods, undergo immense suffering during their “death” experience, leading to a profound transformation or a new understanding of their power.
Mystery Cults and Initiations: Many of these narratives formed the core of ancient mystery religions (e.g., the Eleusinian Mysteries for Demeter and Persephone), where initiates symbolically experienced death and rebirth, promising hope for the afterlife.
Rebirth and Renewal: The ultimate outcome is always renewal – of the earth, of life, or of the goddess’s own power, offering hope and continuity.
The divine feminine in ancient beliefs presents a rich spectrum of eternity. While many goddesses stand as immutable forces, embodying unchanging principles of wisdom, home, and prosperity, others bravely journey through the crucible of symbolic death and resurrection. Persephone and Inanna powerfully demonstrate that the motif of descent, suffering, and rebirth is not exclusive to male deities but is a profound expression of the cyclical nature of life, death, and renewal, inherent in both the natural world and the human spirit. These narratives, whether of eternal presence or transformative return, continue to resonate, reminding us of the enduring power and multifaceted wisdom of the divine goddesses.
The Meaning of Death
The concept of the divine Elohim in the Old Testament is complex and multifaceted, and exploring their possible mortality raises fundamental questions about the nature of divinity, death, and the Hebrew scriptures. At first glance, the idea that the Elohim can die may seem counterintuitive, as the term Elohim is often associated with the all-powerful, eternal God of Israel. However, our examination of the Old Testament has revealed evidence that some beings described as Elohim can die.
One of the primary texts that spark this inquiry is Psalm 82, where some called Elohim are rebuked by the Most High (Elyon) for their failure to uphold justice. The psalm concludes with the pronouncement: “I said, ‘You are gods [Elohim]; you are all sons of the Most High.’ Nevertheless, you will die like mortals; you will fall like any prince” (Psalm 82:6-7). It is clear that those described here as Elohim are not immune to death, but the nature of this mortality is less straightforward.
To understand the death of these Elohim, it is essential to consider the cultural, historical, and theological contexts of the Old Testament. The ancient Israelites lived in a world where the divine and human realms were not as sharply distinguished as they are in modern Western thought. Some beings called Elohim were recognised as divine entities, occupying a liminal space between the human and divine spheres. Others called Elohim, may not have been divine.
Examining Elohim
When examining the earliest sources of the term Elohim, particularly within the context of ancient Hebrew texts, it seems possible that the term does not always exclusively refer to divine beings. While “Elohim” is often associated with the monotheistic God of Israel in the Hebrew Bible, it is also used in plural form to denote other gods or divine figures, especially in earlier texts like the Ugaritic literature, where it can signify a council of deities. Moreover, in certain biblical contexts, the term Elohim appears possibly to be employed to describe powerful humans or figures in authority, suggesting a broader application that transcends divine connotations. An example from my own life may help to explain this in a reasonably contemporary fashion. A long time ago, I remember seeing some graffiti painted in large letters on Danemark school playground in Winchester that read: “Bowie is God”. Of course, David Bowie wasn’t God, but the point being made by the graffiti artist was that they attributed a kind of divine status to him. Hence their homage to him, in bright red paint. Similarly, as an Elvis fan, in my youth I often proclaimed “Elvis is King!”, even though he was merely an entertainer (a point Elvis himself made in life). For thousands of years, beginning with the earliest ancient tales the demi-god Hercules has been defined as a hero. Bruce Lee, in modern times has been described with the same term. Yet, Hercules was believed to be the son of Jupiter, whilst Bruce was not. It is clear then, that the context within which these terms are used defines whether or not we are talking about a literral God, a pop star, or a martial arts expert. This multifaceted usage illustrates the term Elohim’s complexity in ancient religious and cultural frameworks, highlighting the evolution of its meaning from a more polytheistic understanding of divinity, toward a more singularly divine interpretation in later Jewish monotheism, whilst also sometimes possibly being used to refer to powerful human beings too (some say it is, some say it isn’t – we’ll probably never know the original meaning for sure).
Several Possible Answers
The account of the death of some Elohim in the Old Testament can therefore be interpreted in several ways. One possibility is that their death is symbolic, representing a loss of status, power, or divine favour rather than a literal cessation of existence. This interpretation is supported by the context of Psalm 82, where the Elohim are judged for their corruption and subsequently “die” as a consequence of their actions. In this scenario, some believe their death signifies a degradation of their divine status, rather than an absolute end. Others favouring the ‘Bowie is God’ perspective suggest that these specific individuals are people of high ‘godlike’ status, who can die.
The Power Of Life And Death
Another perspective is that the death of the Elohim is temporary or reversible. The Old Testament contains accounts of divine beings who are restored to life or undergo a form of resurrection. For example, in 1 Samuel 2:6, it is written: “The Lord kills and brings to life; he brings down to Sheol and raises up.” This verse suggests that the power to control life and death is a divine prerogative, and that the Elohim, as divine beings, may be subject to a similar dynamic.
The idea of resurrection or restoration is also implicit in the mythology of the ancient Near East, where certain divine beings were believed to undergo cycles of death and rebirth. The Ugaritic Baal Cycle, for instance, describes the death and resurrection of the god Baal, who is restored to life through the intervention of his sister, Anat. While the Old Testament does not contain identical narratives, it is possible that the concept of divine mortality and resurrection was influenced by these surrounding cultural and mythological traditions.
Yahweh’s Supremacy
Furthermore, the death of the Elohim can be seen as a theological motif that serves to underscore the supremacy of the Most High (YHWH/Elohim). By depicting some Elohim as being subject to death (whether human or divine) the Old Testament emphasises the distinction between the supreme deity and lesser beings. This serves to reinforce the monotheistic tendencies within the developing Hebrew scriptures, highlighting the evolving status of YHWH as the eternal, all-powerful God.
The Extraterrestrial Equation
Whilst the following possible explanation given by some to explain the subject of the death of the Elohim is not a position that most Bible scholars promote, it is worth pointing out that some suggest that the term Elohim refers to ancient, powerful extraterrestrial beings, who are responsible for creating human beings and who, whilst long-lived by human standards are ultimately mortal, or perhaps mortal-immortals, meaning that they may live forever, unless killed by a superior being (like Yahweh, who in this scenario is an extraterrestrial too, not a literal God).
No Single Interpretation
The death of the Elohim in the Old Testament is a complex and multifaceted concept that resists a single, definitive interpretation. While it is clear that not all who are called Elohim are immune to death, the nature of their mortality is open to various understandings. Whether symbolic, temporary, or reversible, the death of some Elohim serves to underscore the nuances of divine existence within the Hebrew scriptures. Ultimately, this enigmatic aspect of the Old Testament invites readers to engage with the rich theological and cultural heritage of the ancient Israelites, and to explore the depths of their understanding of the divine.
Angels And Demons
The question remains whether angels and demons, often considered to be divine or semi-divine beings, can die. In Hindu mythology, the goddess Kali is often depicted as slaying demons, suggesting that these beings can indeed be killed. What’s more, the story of Kali matches the above-mentioned Yahweh example, suggesting that the ancients understood that more powerful spirits can destroy less powerful spirits, which is a good thing if the powerful spirits are benevolent and the less powerful malevolent. In the New Testament, the concept of fallen angels and demons is present, and their ultimate fate is often associated with destruction or confinement.
Scientific Research
Recent research in the fields of reincarnation and mediumship has shed light on humans and animals inhabiting afterlife realms and reincarnated states. Professor Ian Stevenson’s work on past-life regression and Professor Gary Schwartz’s research on mediumship have provided evidence that consciousness appears to persist beyond physical death. If this is the case, it is reasonable to consider whether divine beings, including gods, angels, and demons, might also undergo similar cycles of existence.
Challenging Traditional Notions
The idea that divine beings can die and be reborn or reincarnated challenges traditional notions of their immortality and raises questions about the nature of their existence. If divine beings, can die, it is possible that they may also be subject to reincarnation or rebirth, much like humans and animals. The concept of divine reincarnation would imply that these beings are part of a larger cosmic cycle, where they undergo transformation and renewal, much like the natural world.
In conclusion, the earliest versions of the Old Testament introduce us to the Elohim, some of whom are gods and some of whom may not be. Some of those who may or may not be gods are subject to mortality. The concept of dying gods is not unique to the Hebrew Bible and is found in various cultures and mythologies. The possibility of divine reincarnation or rebirth raises questions about the nature of their existence and the cycles they may undergo. As we continue to explore the mysteries of consciousness and the afterlife, it is reasonable to consider whether divine beings might also be part of this larger cosmic dance. And given that scientific research into reincarnation and the afterlife has gathered compelling evidence to suggest the reality of other dimensions of existence, perhaps now is a good time to re-examine some of our most cherished beliefs?
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See also:
Worldwide Temple of Aurora 