Valley of Hinnom, c. 1900

Gehenna (Greek γέεννα), Gehinnom (Rabbinical Hebrew: גהנום/גהנם) and Yiddish Gehinnam, are terms derived from a place outside ancient Jerusalem known in the Hebrew Bible as the Valley of the Son of Hinnom (Hebrew: גֵיא בֶן־הִנֹּם or גיא בן-הינום); one of the two principal valleys surrounding the Old City.

In the Hebrew Bible, the site was initially where apostate Israelites and followers of various Ba'als and Caananite gods, including Moloch, sacrificed their children by fire (2 Chr. 28:3, 33:6; Jer. 7:31, 19:2-6).

In Jewish, Christian and Islamic scripture, Gehenna is a destination of the wicked.^[1] This is different from the more neutral Sheol/Hades, the abode of the dead, though the King James version of the Bible translates both with the Anglo-Saxon word Hell.

Etymology[link]

English "Gehenna" represents the Greek Geenna (γέεννα) found in the New Testament, a phonetic transcription of Aramaic Gēhannā (ܓܗܢܐ)^{[citation needed]}, equivalent to the Hebrew Ge Hinnom, literally "Valley of Hinnom".

This was known in the Old Testament as Gai Ben-Hinnom,^{[citation needed]} literally the "Valley of the son of Hinnom", and in the Talmud as גהנם Gehinnam^{[citation needed]} or גהנום Gehinnom.

In the Qur'an, Jahannam (جهنم) is a place of torment for sinners or the Islamic equivalent of Hell.^[2]

Geography[link]

Tombs in the Valley of Hinnom

The exact location of the Valley of Hinnom is disputed. Older commentaries give the location as below the southern wall of ancient Jerusalem, stretching from the foot of Mount Zion eastward past the Tyropoeon to the Kidron Valley. However the Tyropoeon Valley is usually no longer associated with the Valley of Hinnom because during the period of Ahaz and Manasseh, the Tyropoeon lay within the city walls and child sacrifice would have been practiced outside the walls of the city. Smith (1907),^[3] Dalman (1930),^[4] Bailey (1986)^[5] and Watson (1992)^[6] identify the Wadi er-Rababi, which fits the data of Joshua that Hinnom ran East to West and lay outside the city walls. According to Joshua, the valley began in En-rogel. If the modern Bir Ayyub is En-rogel then the Wadi er-Rababi which begins there is Hinnom.^[7]

In the King James Version of the Bible, the term appears 13 times in 11 different verses as "valley of Hinnom," "valley of the son of Hinnom" or "valley of the children of Hinnom."

The Valley of Hinnom is at the base of Mount Zion.

The concept of Gehenna[link]

Hebrew Bible[link]

The oldest historical reference to the valley is found in Joshua 15:8, 18:16 which describe tribal boundaries.

The next chronological reference to the valley is at the time of King Ahaz of Judah who sacrificed his sons there according to 2 Chron. 28:3. Since his legitimate son by the daughter of the High Priest Hezekiah succeeded him as king, this, if literal, is assumed to mean children by unrecorded pagan wives or concubines. The same is recorded of Ahaz' grandson Manasseh in 33:6. There remains debate about whether the phrase "cause his children to pass through the fire" meant a simple ceremony or the literal child sacrifice.

Valley of Hinnom, 2007.

The Book of Isaiah does not mention Gehenna by name, but the "burning place" 30:33 in which the Assyrian army is to be destroyed, may be read "Topheth", and the final verse of Isaiah which concerns the corpses of the same or a similar battle, Isaiah 66:24, "where their worm does not die" is cited by Jesus in reference to Gehenna in Mark 9:44, 9:46, and 9:48.

In the reign of Josiah a call came from Jeremiah to destroy the shrines in Topheth and to end the practice Jeremiah 7:31-32, 32:35. It is recorded that King Josiah destroyed the shrine of Molech on Topheth, to prevent anyone sacrificing children there in 2 Kings 23:10. Despite Josiah's ending of the practice, Jeremiah also included a prophecy that Jerusalem itself would be made like Gehenna and Topheth (19:2-6, 19:11-14).

A final purely geographical reference is found in Neh. 11:30 to the exiles returning from Babylon camping from Beersheba to Hinnom.

Targums[link]

The ancient Aramaic paraphrase-translations of the Hebrew Bible supply the term Gehinnom frequently to verses touching upon resurrection, judgment, and the fate of the wicked. This may also include addition of the phrase "second death", as in the final chapter of Isaiah, where the Hebrew version does not mention either Gehinnom or the Second Death, whereas the Targums add both. In this the Targums are parallel to the Gospel of Mark addition of "Gehenna" to the quotation of the Isaiah verses describing the corpses "where their worm does not die".^[8]

Extra-Biblical documents[link]

Aside from the Targums, there is a lack of direct references to Gehenna in the Apocrypha, Dead Sea Scrolls, Pseudepigrapha and Philo.^{[citation needed]} Josephus does not deal with this aspect of the history of the Hinnom Valley in his descriptions of Jerusalem for a Roman audience.^{[citation needed]} Nor does Josephus make any mention of the tradition commonly reported in older Christian commentaries that in Roman times fires were kept burning and the valley became the rubbish dump of the city, where the dead bodies of criminals, and the carcasses of animals were thrown.^{[citation needed]}

The southwestern gate of Jerusalem, overlooking the valley, came to be known as "The Gate of the Valley" (Hebrew: שער הגיא‎).^{[citation needed]}

Rabbinical Judaism[link]

The picture of Gehenna as the place of punishment or destruction of the wicked occurs frequently in the Mishnah in Kiddushin 4.14, Avot 1.5; 5.19, 20, Tosefta t.Bereshith 6.15, and Babylonian Talmud b.Rosh Hashanah 16b:7a; b.Bereshith 28b. Gehenna is considered a Purgatory-like place where the wicked go to suffer until they have atoned for their sins. It is stated that the maximum amount of time a sinner can spend in Gehenna is one year, with the exception of five people who are there for all of eternity.^[9]

Due to Jewish religious tradition regarding the bloodiness of its history, Gehenna became a metonym for "Hell" or any similar place of punishment in the afterlife.

The traditional explanation that a burning rubbish heap in the Valley of Hinnom south of Jerusalem gave rise to the idea of a fiery Gehenna of judgment is attributed to Rabbi David Kimhi's commentary on Psalm 27:13 (ca. A.D. 1200). He maintained that in this loathsome valley fires were kept burning perpetually to consume the filth and cadavers thrown into it. However, Hermann Strack and Paul Billerbeck state that there is neither archaeological nor literary evidence in support of this claim, in either the earlier intertestamental or the later rabbinic sources.^[10] Also, Lloyd R. Bailey's "Gehenna: The Topography of Hell"^[11] from 1986 holds a similar view.

There is evidence however that the southwest shoulder of this valley (Ketef Hinnom) was a burial location with numerous burial chambers that were reused by generations of families from as early as the seventh until the fifth century BCE. The use of this area for tombs continued into the first centuries BCE and CE. By 70 CE, the area was not only a burial site but also a place for cremation of the dead with the arrival of the Tenth Roman Legion, who were the only group known to practice cremation in this region.^[12]

In time it became deemed to be accursed and an image of the place of destruction in Jewish folklore.^[13][14] However, Jewish folklore suggests the valley had a 'gate' which led down to a molten lake of fire.^{[citation needed]}

Eventually the Hebrew term Gehinnom^[15] became a figurative name for the place of spiritual purification for the wicked dead in Judaism. According to most Jewish sources, the period of purification or punishment is limited to only 12 months and every Sabbath day is excluded from punishment.^[16] After this the soul will ascend to Olam Ha-Ba, the world to come, or will be destroyed if it is severely wicked.^[17]

New Testament[link]

Gehenna is cited in the New Testament. In early Christian writing it represents the final place^{[citation needed]} where the wicked will be punished or destroyed after^{[citation needed]} the Resurrection of the Dead.

In the synoptic gospels Jesus uses the word Gehenna 11 times to describe the opposite to life in the Kingdom (Mark 9:43-48).^[18] It is a place where both soul and body could be destroyed (Matthew 10:28) in "unquenchable fire" (Mark 9:43).

Gehenna is also mentioned in the Epistle of James 3:6, where it is said to set the tongue on fire, and the tongue in turn sets on fire the entire "course" or "wheel" of life.

The complete list of references is as follows:

• Matthew 5:22 whoever calls someone "you fool" will be liable to Gehenna.
• Matthew 5:29 better to lose one of your members than that your whole body go into Gehenna.
• Matthew 5:30 better to lose one of your members than that your whole body go into Gehenna.
• Matthew 10:28 rather fear him who can destroy both soul and body in Gehenna.
• Matthew 18:9 better to enter life with one eye than with two eyes to be thrown into Gehenna.
• Matthew 23:15 Pharisees make a convert twice as much a child of Gehenna as themselves.
• Matthew 23:33 to Pharisees: you brood of vipers, how are you to escape being sentenced to Gehenna?
• Mark 9:43 better to enter life with one hand than with two hands to go to Gehenna.
• Mark 9:45 better to enter life lame than with two feet to be thrown into Gehenna.
• Mark 9:47 better to enter the kingdom of God with one eye than with two eyes to be thrown into Gehenna
• Luke 12:5 Fear him who, after he has killed, has authority to cast into Gehenna
• James 3:6 the tongue is set on fire by Gehenna.

Translations in Christian Bibles[link]

The New Testament also refers to Hades as a temporary destination of the dead. Hades is portrayed as a different place from the final judgement of the damned in Gehenna. The Book of Revelation describes Hades being cast into the Lake of Fire (Revelation 20:14). Hades the temporary place of the dead is said to be removed for ever and cast into the Lake of Fire commonly understood to be synonymous with Gehenna^{[citation needed]} or the final Hell of the unsaved. This indicating that any who die after this would never go to a temporary place, Hades, just instead a final judgement of saved or condemned. The King James Version is the only English translation in modern use to translate Sheol, Hades, and Gehenna as Hell. The New International Version, New Living Translation, New American Standard Bible (among others) all reserve the term hell only for when Gehenna is used.

Treatment of Gehenna in Christianity is significantly affected by whether the distinction in Hebrew and Greek between Gehenna and Hades was maintained:

Translations with a distinction:

• The 4th century Ulfilas (Wulfila) or Gothic Bible is the first Bible to use Hell's Proto-Germanic form Halja, and maintains a distinction between Hades and Gehenna. However, unlike later translations, Halja (Matt 11:23) is reserved for Hades,^[19] and Gehenna is transliterated to Gaiainnan (Matt 5:30), which surprisingly is the opposite to modern translations that translate Gehenna into Hell and leave Hades untranslated (see below).
• The late 4th century Latin Vulgate transliterates the Greek γέεννα "gehenna" with "gehennæ" (e.g. Matt 5:22) while using "infernus" ("coming from below, of the underworld") to translate ᾅδης (Hades).
• The 19th century Young's Literal Translation and Rotherham's Emphasized Bible both try to be as literal a translation as possible and do not use the word Hell at all, keeping the words Hades and Gehenna untranslated.
• The 19th century Arabic Van Dyck distinguishes Gehenna from Sheol.
• The 20th century New International Version, New Living Translation and New American Standard Bible reserve the term Hell only for when Gehenna is used. All translate Sheol and Hades in a different fashion. The exception to this is the New International Version's translation in Luke 16:23, which is its singular rendering of Hades as Hell.
• In texts in Greek, and consistently in the Eastern Orthodox Church, the distinctions present in the originals were often maintained. The Russian Synodal Bible (and one translation by the Old Church Slavonic)also maintain the distinction. In modern Russian, the concept of Hell (Ад) is directly derived from Hades (Аид), separate and independent of Gehenna. Fire imagery is attributed primarily to Gehenna, which is most commonly mentioned as Gehenna the Fiery (Геенна огненная), and appears to be synonymous to the Lake of Fire.
• The New World Translation, used exclusively by Jehovah's Witnesses, maintains a distinction between Gehenna and Hades by transliterating them. The term "hell" is not used for Gehenna (Matthew 5:22) or Hades (Acts 2:31).

Translations without a distinction:

• The late 10th century Wessex Gospels and the 14th century Wycliffe Bible render both the Latin inferno and gehenna as Hell.
• The 16th century Tyndale and later translators had access to the Greek, but Tyndale translated both Gehenna and Hades as same English word, Hell.
• The 17th century King James Version of the bible is the only English translation in modern use to translate Sheol, Hades, and Gehenna as Hell.

Many modern Christians understand Gehenna to be a place of eternal punishment called hell.^[20]

On the other hand, annihilationists understand Gehenna to be a place where sinners are eventually utterly destroyed, not tormented forever. Christian Universalists, who believe that God will eventually reconcile all souls to himself, interpret the New Testament references to Gehenna in the context of the Old Testament and conclude that it always refers to the imminent divine judgment of Israel and not to everlasting torment for the unsaved.^{[citation needed]}

The Valley of Hinnom is also the traditional location of the Potter's Field bought by priests after Judas' suicide with the "blood money" with which Judas was paid for betraying Jesus.

Quran[link]

The name given to Hell in Islam, Jahannam, directly derives from Gehenna.^[21] The Quran contains 77 references to Gehenna (جهنم), but no references to Hades (هيدز).

Literary references[link]

• John Milton, "Paradise Lost", Book I

[Moloch] made his Grove
The pleasant Vally of HINNOM, TOPHET thence
And black GEHENNA call'd, the Type of Hell.

• Shalom Aleichem, "The Bubble Bursts", (The Tevya Stories)

'The fires of hell,' I tell him, 'the tortures of Gehenna are too good for you.'

• Edgar Allan Poe, "Morella"

And thus, joy suddenly faded into horror, and the most beautiful became the most hideous, as Hinnom became Gehenna.

• Rudyard Kipling, "Story of Gadsby"

Down to Gehenna or up to the Throne,
He travels the fastest who travels alone.

Edgar Rice Burroughs, "A Princess of Mars"

...convinced me that I had but jumped from purgatory into gehenna.

See also[link]

• Gehenna (Dungeons & Dragons)
• Hell in Christian beliefs
• Outer darkness
• Spirit prison
• Spirits in prison
• Tzoah Rotachat

References[link]

External links[link]

Wikimedia Commons has media related to: Valley of Hinom

• Columbia Encyclopedia on the Valley of Hinnom
• Biblical Proper Names on the Valley of Hinnom
• Gehenna from the 1901-1906 Jewish Encyclopedia
• The Jewish view of Hell on chabad.org
• A Christian Universalist perspective from Tentmaker.org

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