# Gehenna

Gehenna (/ɡɪˈhɛnə/ ghi-HEN-ə; Ancient Greek: Γέεννα, romanized: Géenna) or Gehinnom (Hebrew: גֵּיא בֶן־הִנֹּם, romanized: Gēʾ ḇen-Hīnnōm or גֵי־הִנֹּם, Gē-Hīnnōm, 'Valley of Hinnom') is a Biblical toponym that has acquired various theological connotations, including as a place of divine punishment, in Jewish eschatology.
The place is first mentioned in the Hebrew Bible as part of the border between the tribes of Judah and Benjamin (Joshua 15:8). During the late First Temple period, it was the site of the Tophet, where some of the kings of Judah had sacrificed their children by fire (Jeremiah 7:31). Thereafter, it was cursed by the biblical prophet Jeremiah (Jeremiah 19:2–6).
In later rabbinic literature, "Gehinnom" became associated with divine punishment as the destination of the wicked for the atonement of their sins. The term is different from the more neutral term Sheol, the abode of the dead. The King James Version of the Bible translates both with the Anglo-Saxon word hell.

## Etymology

The Hebrew Bible refers to the valley as the "Valley of the son of Hinnom" (Hebrew: גֵּיא בֶן־הִנֹּם), or "Valley of Hinnom" (גֵי־הִנֹּם). In Mishnaic Hebrew and Judeo-Aramaic languages, the name was contracted into Gēhīnnōm (גֵיהִינֹּם) or Gēhīnnām (גֵיהִינָּם) meaning "hell".
The name "Gehenna" derives from the Koine Greek transliteration (Γέεννα) found in the New Testament.

## Geography

The exact location of the Valley of Hinnom is disputed. George Adam Smith wrote in 1907 that there are three possible locations considered by historical writers:
* East of the Old City (today identified as the Valley of Josaphat)
* Within the Old City (today identified as the Tyropoeon Valley): Many commentaries give the location as below the southern wall of ancient Jerusalem, stretching from the foot of Mount Zion eastward past the Tyropoeon Valley 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.
* Wadi ar-Rababi: Dalman (1930), Bailey (1986) and Watson (1992) identify the Wadi al-Rababi, which fits the description of Joshua that the Hinnom Valley ran east to west and lay outside the city walls. According to Joshua, the valley began at Ein Rogel. If the modern Bir Ayyub in Silwan is Ein Rogel, then Wadi ar-Rababi, which begins there, is Hinnom.

## Archaeology

Child sacrifice at other Tophets contemporary with the Bible accounts (700–600 BCE) of the reigns of Ahaz and Manasseh has been established, such as the bones of children sacrificed at the Tophet to the goddess Tanit in Phoenician Carthage, and also child sacrifice in ancient Syria-Palestine. Scholars such as Mosca (1975) have concluded that the sacrifice recorded in the Hebrew Bible, such as Jeremiah's comment that the worshippers of Baal had "filled this place with the blood of innocents", is literal. Yet, the biblical words in the Book of Jeremiah describe events taking place in the seventh century in the place of Ben-Hinnom: "Because they [the Israelites] have forsaken Me and have made this an alien place and have burned sacrifices in it to other gods, that neither they nor their forefathers nor the kings of Judah had ever known, and because they have filled this place with the blood of the innocent and have built the high places of Baal to burn their sons in the fire as burnt offerings to Baal, a thing which I never commanded or spoke of, nor did it ever enter My mind; therefore, behold, days are coming", declares the Lord, "when this place will no longer be called Topheth or the valley of Ben-Hinnom, but rather the valley of Slaughter". J. Day, Heider, and Mosca believe that the Moloch cult took place in the valley of Hinnom at the Topheth.
No archaeological evidence such as mass children's graves has been found; however, it has been suggested that such a find may be compromised by the heavy population history of the Jerusalem area compared to the Tophet found in Tunisia. The site would also have been disrupted by the actions of Josiah "And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech." (2 Kings 23). A minority of scholars have attempted to argue that the Bible does not portray actual child sacrifice, but only dedication to the god by fire; however, they are judged to have been "convincingly disproved" (Hay, 2011).
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.

## The concept of Gehinnom
### Judaism
#### Hebrew Bible

The oldest historical reference to “the Valley of the Son of Hinnom” is found in the Book of Joshua (15:8 and 18:16) which describe tribal boundaries. The following reference to the valley is at the time of King Ahaz of Judah, who, according to 2 Chronicles 28:3, “burnt incense in the valley of the son of Hinnom, and burnt his children in the fire”. Later, in 33:6, it is said that Ahaz's grandson, king Manasseh of Judah, also “caused his children to pass through the fire in the valley of the son of Hinnom”. Debate remains as to whether the phrase "cause his children to pass through the fire" referred to a religious ceremony in which the Moloch priest would walk the child between two lanes of fire, or to literal child sacrifice wherein the child is thrown into the fire.
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 those that have rebelled against God (Isaiah 66:24).
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 Josiah destroyed the shrine of Moloch on Topheth to prevent anyone sacrificing children there (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 (Aramaic translations)

The ancient Aramaic paraphrase-translations of the Hebrew Bible known as Targums 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 the Book 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".

#### Rabbinical Judaism

Gehinnom 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, while the fires of Gehinnom are banked and its tortures are suspended. For the duration of Shabbat, the spirits who are serving time there are released to roam the earth. At Motza'ei Shabbat, the angel Dumah, who has charge over the souls of the wicked, herds them back for another week of torment. After this the soul will move on to Olam Ha-Ba (the world to come), be destroyed, or continue to exist in a state of consciousness of remorse. In classic rabbinic sources, Gehinnom occasionally occurs as a place of punishment or destruction of the wicked. An account of Joshua Ben Levi reporting from hell tells how in the fourth compartment are ten nations presided by Jeroboam. The angel who punishes them is Maktiel (Matniel). Jeroboam, however, has immunity for he himself had studied the Law, and he cometh from those who had said: "We will do and hearken."Midrash Konen places Ahab in the fifth department of Gehenna, as having the heathen under his charge. Though held up as a warning to sinners, Ahab is also described as displaying noble traits of character (Sanh. 102b; Yer. Sanh. xi. 29b). And according to the description of 7th circle of Gehenna by Joshua ben Levi, who, like Dante, wandered through hell under the guidance of the angel Duma, Absalom still dwells there, having the rebellious heathen in charge; and when the angels with their fiery rods run also against Absalom to smite him like the rest, a heavenly voice says: "Spare Absalom, the son of David, My servant."The successor to Abimelech equalled, if he did not surpass, him in wickedness. Jair erected an altar unto Baal, and on penalty of death he forced the people to prostrate themselves before it. Only seven men remained firm in the true faith, and refused to the last to commit idolatry. Their names were Deuel, Abit Yisreel, Jekuthiel, Shalom, Ashur, Jehonadab, and Shemiel. They said to Jair: "We are mindful of the lessons given us by our teachers and our mother Deborah. 'Take ye heed,' they said, 'that your heart lead you not astray to the right or to the left. Day and night ye shall devote yourselves to the study of the Torah.' Why, then, dost thou seek to corrupt the people of the Lord, saying, 'Baal is God, let us worship him'? If he really is what thou sayest, then let him speak like a god, and we will pay him worship." For the blasphemy they had uttered against Baal, Jair commanded that the seven men be burnt. When his servants were about to carry out his order, God sent the angel Nathaniel, the lord over the fire, and he extinguished the fire though not before the servants of Jair were consumed by it. Not only did the seven men escape the danger of suffering death by fire, but the angel enabled them to flee unnoticed, by striking all the people present with blindness. Then the angel approached Jair, and said to him: "Hear the words of the Lord ere thou diest. I appointed thee as prince over my people, and thou didst break My covenant, seduce My people, and seek to burn My servants with fire, but they were animated and freed by the living, the heavenly fire. As for thee, thou wilt die, and die by fire, a fire in which thou wilt abide forever." Thereupon the angel burnt him with a thousand men, whom he had taken in the act of paying homage to Baal.
The specific rabbinical term for heresies, or religious divisions due to an unlawful spirit, is minim (lit. 'kinds [of belief]'; the singular min, for "heretic" or "Gnostic," is coined idiomatically, like goy and am ha'aretz; see Gnosticism). The law "You shall not cut yourselves" (לא תתגדדו) is interpreted by the rabbis: "You shall not form divisions [לא תעשו אגודות אגודות], but shall form one bond" (after Amos 9:6, A. V. "troop"). Besides the term min (מין) for "heretic," the Talmud uses the words ḥitzonim (outsiders), apikoros, and kofer ba-Torah, or kofer ba-ikkar (he who denies the fundamentals of faith); also poresh mi-darke tzibbur (he who deviates from the customs of the community). It is said that all these groups are consigned to Gehinnom for all eternity and have no possibility of a portion in the world to come.
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 Psalms 27:13 (c. 1200 CE). 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. Also, Lloyd R. Bailey's "Gehenna: The Topography of Hell" from 1986 holds a similar view.
Maimonides declares, in his 13 principles of faith, that the descriptions of Gehinnom as a place of punishment in rabbinic literature, were pedagogically motivated inventions to encourage respect of the Torah commandments by mankind, which had been regarded as immature. Instead of being sent to Gehenna, the souls of the wicked would actually get annihilated.

### Christianity
#### Ethiopian Orthodox Old Testament

Frequent references to "Gehenna" are also made in the books of Meqabyan, which are considered canonical in the Ethiopian Orthodox Tewahedo Church.

#### New Testament

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.
In the synoptic Gospels the various authors describe Jesus, who was Jewish, as using the word Gehenna to describe the opposite to life in the Kingdom (Mark 9:43–48). The term is used 11 times in these writings. In certain usage, the Christian Bible refers to it as a place where both soul (Greek: ψυχή, psyche) and body could be destroyed (Matthew 10:28) in "unquenchable fire" (Mark 9:43).
Christian usage of Gehenna often serves to admonish adherents of the religion to live righteous lives. Examples of Gehenna in the Christian New Testament include:
* Matthew 5:22: "....whoever shall say, 'You fool', shall be guilty enough to go into Gehenna."
* Matthew 5:29: "....it is better for you that one of the parts of your body perish, than for your whole body to be thrown into Gehenna."
* Matthew 5:30: "....better for you that one of the parts of your body perish, than for your whole body to go into Gehenna."
* Matthew 10:28: "....rather fear Him who is able to destroy both soul [Greek: ψυχή] and body in Gehenna."
* Matthew 18:9: "It is better for you to enter life with one eye, than with two eyes to be thrown into the Gehenna...."
* Matthew 23:15: "Woe to you, scribes and Pharisees, hypocrites, because you... make one proselyte...twice as much a child of Gehenna as yourselves."
* Matthew 23:33, to the Pharisees: "You serpents, you brood of vipers, how shall you escape the sentence of Gehenna?"
* Mark 9:43: "It is better for you to enter life crippled, than having your two hands, to go into Gehenna into the unquenchable fire."
* Mark 9:45: "It is better for you to enter life lame, than having your two feet, to be cast into Gehenna."
* Mark 9:47: "It is better for you to enter the Kingdom of God with one eye, than having two eyes, to be cast into Gehenna."
* Luke 12:5: "....fear the One who, after He has killed has authority to cast into Gehenna; yes, I tell you, fear Him."
Another book to use the word Gehenna in the New Testament is James:
* James 3:6: "And the tongue is a fire,...and sets on fire the course of our life, and is set on fire by Gehenna."

#### New Testament translations

The New Testament also refers to Hades as a place distinct from Gehenna. Unlike Gehenna, Hades typically conveys neither fire nor punishment but forgetfulness. The Book of Revelation describes Hades being cast into the lake of fire (Revelation 20:14). The King James Version is the only English translation in modern use to translate Sheol, Hades, Tartarus (Greek ταρταρώσας; lemma: ταρταρόω tartaroō), and Gehenna as Hell. In the New Testament, the New International Version, New Living Translation, New American Standard Bible (among others) all reserve the term "hell" for the translation of Gehenna or Tartarus (see above), transliterating Hades as a term directly from the equivalent Greek term.
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 fourth century Gothic Bible was the first bible translation to use the Germanic root Halja, and maintains a distinction between Hades and Gehenna. However, unlike later translations, Halja (Matt 11:23) is reserved for Hades, and Gehenna is transliterated to Gaiainnan (Matt 5:30), which ironically is the opposite to modern translations that translate Gehenna into Hell and leave Hades untranslated (see below).
* The late fourth century Latin Vulgate transliterates the Greek Γέεννα "gehenna" with "gehenna" (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 tries to be as literal a translation as possible and does 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 or Tartarus is used. All translate Sheol and Hades in a different fashion. For a time the exception to this was the 1984 edition of the New International Version's translation in Luke 16:23, which was its singular rendering of Hades as Hell. The 2011 edition renders it as Hades.
* 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 by Jehovah's Witnesses, maintains a distinction between Gehenna and Hades by transliterating Gehenna, and by rendering "Hades" (or "Sheol") as "the Grave". Earlier editions left all three names untranslated.
* The word "hell" is not used in the New American Bible, except in a footnote in the book of Job translating an alternative passage from the Vulgate, in which the word corresponds to Jerome's "inferos," itself a translation of "sheol." "Gehenna" is untranslated, "Hades" either untranslated or rendered "netherworld," and "sheol" rendered "nether world."
Translations without a distinction:
* The late tenth 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 by calling them all "Hell."
Some Christians consider Gehenna to be a place of eternal conscious punishment. Some other Christians, however, imagine Gehenna to be a place where sinners are tormented for a limited amount of time until they are eventually destroyed, soul and body. Some other Christians believe that Gehenna is a metaphor for complete destruction of soul and body, and that those who are "cast" into it will not experience any torment; they will just cease to exist. Some Christian scholars, however, have suggested that Gehenna may be a different type of metaphor, a prophetic one for the horrible fate that awaited the many civilians killed in the destruction of Jerusalem in 70 CE.

### Islam

The name given to Hell in Islam, Jahannam, directly derives from Gehenna. The Quran contains 77 references to the Islamic interpretation of Gehenna (جهنم), but does not mention Sheol / Hades as the "abode of the dead", and instead uses the word "Qabr" (قبر, meaning grave).