Gehenna
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Gehenna
Gehenna

Valley of the Son of Hinnom
Hinnom Valley.JPG
Valley of Hinnom from the southern slope of Mount Zion 2005
Gehenna is located in Jerusalem
Gehenna
Gehenna
Location in Jerusalem,
south of Mount Zion
Geography
Coordinates31°46?6.3?N 35°13?49.6?E / 31.768417°N 35.230444°E / 31.768417; 35.230444Coordinates: 31°46?6.3?N 35°13?49.6?E / 31.768417°N 35.230444°E / 31.768417; 35.230444
RiversGey Ben Hinnom Stream

The Valley of Hinnom is an important topographical feature surrounding historical Jerusalem from the west and southwest.[1] Its name in biblical Hebrew is "valley of the son of Hinnom" (ge bhen hinnom) or "valley of the children (sons) of Hinnom" (ge bhene hinnom).[2] Its Arabic name is Wadi er-Rababi.[2]

Gehenna (, [3]), the Aramaic name of the Valley of Hinnom,[1] or Gehinnom, is the corresponding geographical term modified in the process of translation of the Hebrew Bible, which has received various fundamental theological connotations.

In the Hebrew Bible, Gehenna was initially where some of the kings of Judah sacrificed their children by fire.[4] Thereafter, it was deemed to be cursed (Book of Jeremiah 7:31, 19:2-6).[5]

In rabbinic literature, Gehenna is also a destination of the wicked.[6] Gehinnom is different from the more neutral Sheol/Hades, the abode of the dead, although the King James Version of the Bible misleadingly translates both with the Anglo-Saxon word hell.

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 the modern name for the valley surrounding Jerusalem's Old City, including Mount Zion, from the west and south. It meets and merges with the Kidron Valley, the other principal valley around the Old City, near the southeastern corner of the city.

Etymology

Gehenna ; from Ancient Greek: , Geenna from ? ?g?i ben-H?nn?m, also ?g?i-H?nn?m; Mishnaic Hebrew: ‎/?‎, Gehinnam/Gehinnom

English "Gehenna" represents the Greek Geenna () found in the New Testament, a phonetic transcription of Aramaic G?hann? (),[7] equivalent to the Hebrew Ge Hinnom, literally "Valley of Hinnom".

This is known in the Hebrew Bible as Gei Ben-Hinnom,[8] literally the "Valley of the son of Hinnom",[9] and in the Talmud as ‎ or Gehinnom.

Geography

1631 map showing the "Valée des enfans d'Ennon".
Valley of Hinnom identified with the Wadi er Rababi in the 1865 Ordnance Survey of Jerusalem
The Valley of Hinnom identified with the Wadi er Rababi, in a 1940s Survey of Palestine map
Valley of Hinnom 1948
Tombs in the Valley of Hinnom
Valley of Hinnom 1900
Valley of Hinnom 2007


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:[10]

  • East of the Old City (today identified as 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 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),[11] Bailey (1986)[12] and Watson (1992)[13] identify the Wadi ar-Rababi, which fits the description of Joshua that Hinnom valley ran east to west and lay outside the city walls. According to Joshua, the valley began at En-rogel. If the modern Bir Ayyub is En-rogel, then Wadi ar-Rababi, which begins there, is Hinnom.[14]

Archaeology

Child sacrifice at other Tophets contemporary with the Bible accounts (700-600 BCE) of the reigns of Ahaz and Manasseh have been established, such as the bones of children sacrificed at the Tophet to the goddess Tanit in Phoenician Carthage,[15] and also child sacrifice in ancient Syria-Palestine.[16] 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.[17][18] 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".[19] J. Day, Heider, and Mosca believe that the Molech cult took place in the valley of Hinnom at the Topheth.[20]

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.[21] 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).[22]

The concept of Gehinnom

Hebrew Bible

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 Hezekiah, his legitimate son by the daughter of the High Priest, succeeded him as king, this, if literal, is assumed to mean children by unrecorded pagan wives or concubines. The same is said of Ahaz' grandson Manasseh in 33:6. 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; throwing the child 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 of 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 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.

Frequent references to 'Gehenna' are also made in the books of Meqabyan, which are considered canonical in the Ethiopian Orthodox Tewahedo Church.[23]

Targums

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".[24]

Rabbinical Judaism

The picture of Gehenna as the place of punishment or destruction of the wicked occurs frequently in classic rabbinic sources.[25] Gehenna is considered a purgatory-like place where the wicked go to suffer until they have atoned for their sins. It is stated in most Jewish sources that the maximum amount of time a sinner can spend in Gehenna is one year. The Mishnah names seven Biblical individuals who do not get a share in Olam Ha-Ba: Jeroboam, Ahab, Menasseh, Doeg the Edomite, Ahitophel, Balaam, and Gehazi. According to the opinion of Rabbi Yehuda, Menasseh got a share in Olam Ha-Ba[26] Absalom was consigned to the 7th circle of Gehenna[27] ; possibly his half brother Amnon was consigned to the 2d circle of Gehenna [28]Amon of Judah sinned very much but his name was not placed on the list of the kings excluded from the world to come out of respect for his son Josiah; however a midrashic fragment reads: "No sin is more grievous than idolatry, for it is treason against God. Yet even this has been forgiven upon sincere repentance; but he that sins from a mere spirit of opposition, to see whether God will punish the wicked, shall find no pardon, although he say in his heart, 'I shall have peace in the end (by repenting), though I walk in the stubbornness of my evil heart'" (Deut. xxix. 19). Such a one was Amon, the son of Manasseh, for the (Apocryphal) Scripture says: "And Amon reasoned an evil reasoning of transgression and said: 'My father from his childhood was a great transgressor, and he repented in his old age. So will I now walk after the lust of my soul and afterward return to the Lord.' And he committed more evil in the sight of the Lord than all that were before him; but the Lord God speedily cut him off from this good land. And his servants conspired against him and slew him in his own house, and he reigned two years only." It is noteworthy that this very midrashic fragment casts light upon the emphatic teaching of the Mishnah (Yoma, viii. 9): "Whosoever says, 'I will sin and repent thereafter,' will not be granted the time for repentance."[29]In the Aggadah. Jehoiakim is still undergoing punishment for his sins. Although the Babylonian Talmud does not include him among those who have no place in the world to come (cf. Sanh. 103b), the Palestinian Talmud cites him as an example of one who has forfeited his place in heaven by publicly transgressing the law.[30]A Judge of Israel Jair for forcing men to prostrate themselves before an altar of Baal was punished by the L-D: "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. "[31] The worst part of Gehenna is called Tzoah Rotachat.

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 (ca. 1200 AD). 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.[32] Also, Lloyd R. Bailey's "Gehenna: The Topography of Hell"[33] 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 AD, 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.[34]

In time it became deemed to be accursed and an image of the place of destruction in Jewish folklore.[35][36]

Eventually the Hebrew term Gehinnom[37] 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.[38] 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.[39] Gehenna became a metonym for "Hell" due to its morbid prominence in Jewish religious texts.

Maimonides declares, in his 13 principles of faith, that the descriptions of Gehenna, 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.[40] Instead of being sent to Gehenna, the souls of the wicked would actually get annihilated.[41]

Christianity (New Testament)

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.[42] In certain usage, the Christian Bible refers to it as a place where both soul (Greek, psyche) and body could be destroyed (Matthew 10:28) in "unquenchable fire" (Mark 9:43).[43]

Christian usage of Gehenna often serves to admonish adherents of the religion to live pious 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] 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:[44]

  • 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."

Translations in Christian Bibles

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 ?; lemma? tartaro?), 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.[45]

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,[46] 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 "gehenna" with "gehennæ" (e.g. Matt 5:22) while using "infernus" ("coming from below, of the underworld") to translate ? (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.[47]
  • 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 () is directly derived from Hades (), separate and independent of Gehenna. Fire imagery is attributed primarily to Gehenna, which is most commonly mentioned as Gehenna the Fiery ( ), 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,[48] 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 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 by calling them all "Hell."

Many modern Christians consider Gehenna to be a place of eternal punishment.[49] Annihilationist Christians, however, imagine Gehenna to be a place where "sinners" are tormented until they are eventually destroyed, soul and all. Some Christian scholars, however, have suggested that Gehenna may not be synonymous with the lake of fire, but a prophetic metaphor for the horrible fate that awaited the many civilians killed in the destruction of Jerusalem in 70 CE.[50][51]

Quran

The name given to Hell in Islam, Jahannam, directly derives from Gehenna.[52] The Quran contains 77 references to the Islamic interpretation of Gehenna (?) but does not mention Sheol/Hades (abode of the dead), and instead uses the word 'Qabr' (, meaning grave).

See also

References

 This article incorporates text from a publication now in the public domainHyvernat, Henry; Kohler, Kaufmann (1901-1906). "ABSALOM ("The Father of Peace")". In Singer, Isidore; et al. (eds.). The Jewish Encyclopedia. New York: Funk & Wagnalls.

  1. ^ a b Negev, Avraham; Gibson, Shimon (2001). Hinnom (Valley of). Archaeological Encyclopedia of the Holy Land. New York and London: Continuum. p. 230. ISBN 0-8264-1316-1. Retrieved 2021.
  2. ^ a b Masterman, Ernest W. G. "Hinnom, Valley of". International Standard Bible Encyclopedia. Retrieved 2021 – via InternationalStandardBible.com.
  3. ^ Jones, Daniel; Roach, Peter, James Hartman and Jane Setter, eds. Cambridge English Pronouncing Dictionary. 17th edition. Cambridge UP, 2006.
  4. ^ Watson E. Mills; Roger Aubrey Bullard (1990). Mercer Dictionary of the Bible. Mercer University Press. p. 319. ISBN 978-0-86554-373-7.
  5. ^ Kohler, Kaufmann; Ludwig Blau (1906). "Gehenna". Jewish Encyclopedia. "The place where children were sacrificed to the god Moloch was originally in the 'valley of the son of Hinnom,' to the south of Jerusalem (, passim; ). For this reason the valley was deemed to be accursed, and 'Gehenna' therefore soon became a figurative equivalent for 'hell.'"
  6. ^ Kohler, Kaufmann; Ludwig Blau (1906). "Gehenna: Sin and Merit" Jewish Encyclopedia: "It is frequently said that certain sins will lead man into Gehenna. The name 'Gehenna' itself is explained to mean that unchastity will lead to Gehenna ('Er. 19a); so also will adultery, idolatry, pride, mockery, hypocrisy, anger, etc. (So?ah 4b, 41b; Ta'an. 5a; B. B. 10b, 78b; 'Ab. Zarah 18b; Ned. 22a)."
    "Hell". Catholic Encyclopedia: "[I]n the New Testament the term Gehenna is used more frequently in preference to hades, as a name for the place of punishment of the damned.... [The Valley of Hinnom was] held in abomination by the Jews, who, accordingly, used the name of this valley to designate the abode of the damned (Targ. Jon., Gen., iii, 24; Henoch, c. xxvi). And Christ adopted this usage of the term."
  7. ^ SEDRA Project Online.
  8. ^ "Bible Gateway passage: 2 Chronicles 28:3 - New International Version". Bible Gateway.
  9. ^ "Bible Gateway passage: 2 Chronicles 28:3 - English Standard Version". Bible Gateway.
  10. ^ Smith, G. A. 1907. Jerusalem: The Topography, Economics and History from the Earliest Times to A.D. 70, pages 170-180. London.
  11. ^ Dalman, G. 1930. Jerusalem und sein Gelande. Schriften des Deutschen Palastina-Instituts 4
  12. ^ Bailey, L. R. 1986. Gehenna: The Topography of Hell. BA 49: 187
  13. ^ Watson, Duane F. Hinnom. In Freedman, David Noel, ed., The Anchor Bible Dictionary, New York Doubleday 1997, 1992.
  14. ^ Geoffrey W. Bromiley, International Standard Bible Encyclopedia: "E-J." 1982.
  15. ^ Geoffrey W. Bromiley International Standard Bible Encyclopedia: Q-Z, 1995 p. 259 "Stager and Wolff have convincingly demonstrated that child sacrifice was practiced in Phoenecian Carthage (Biblical Archaeology Review, 10 [1984], 30-51). At the sanctuary called Tophet, children were sacrificed to the goddess Tank and her .."
  16. ^ Hays 2011 "..(Lev 18:21-27; Deut 12:31; 2 Kgs 16:3; 21:2), and there is indeed evidence for child sacrifice in ancient Syria-Palestine." [Footnote:] "Day, Molech, 18, esp. n. 11. See also A. R. W. Green, The Role of Human Sacrifice in the Ancient Near East (SBLDS 1; Missoula, Mont.: Scholars Press, 1975)."
  17. ^ P. Mosca, 'Child Sacrifice in Canaanite and Israelite Religion: A Study on Mulk and "pa' (PhD dissertation. Harvard University, Cambridge, MA, 1975)
  18. ^ Susan Niditch War in the Hebrew Bible: A Study in the Ethics of Violence 1995 p. 48 "An ancient Near Eastern parallel for the cult of Molech is provided by Punic epigraphic and archaeological evidence (Heider:203)
  19. ^ "Jeremiah 19:4 Context: Because they have forsaken me, and have estranged this place, and have burned incense in it to other gods, that they didn't know, they and their fathers and the kings of Judah; and have filled this place with the blood of innocents".
  20. ^ (J. Day:83; Heider:405; Mosca: 220, 228), ... Many no doubt did as Heider allows (269, 272, 406) though J. Day denies it (85). ... Heider and Mosca conclude, in fact, that a form of child sacrifice was a part of state-sponsored ritual until the reform of the ..."
  21. ^ Richard S. Hess, Gordon J. Wenham Zion, City of Our God. 1999, p. 182 "The sacrifices of children and the cult of Molech are associated with no other place than the Hinnom Valley. ... of Jerusalem, the Jebusites (brackets mine). As yet, no trace has been located through archaeological search in Ben- Hinnom or in the Kidron Valley. ... Carthage was found in an area of Tunis that has had little occupation on the site to eradicate the evidence left of a cult of child sacrifice there."
  22. ^ Christopher B. Hays Death in the Iron Age II & in First Isaiah 2011 p. 181 "Efforts to show that the Bible does not portray actual child sacrifice in the Molek cult, but rather dedication to the god by fire, have been convincingly disproved. Child sacrifice is well attested in the ancient world, especially in times of crisis."
  23. ^ "Torah of Yeshuah: Book of Meqabyan I - III". July 11, 2015.
  24. ^ McNamara, Targums and Testament, ISBN 978-0716506195
  25. ^ e.g. Mishnah Kiddushin 4.14, Avot 1.5, 5.19, 20; Tosefta Berachot 6.15; Babylonian Talmud Rosh Hashanah 16b:7a, Berachot 28b
  26. ^ Mishna Sanhedrin 10:2
  27. ^ So?ah, 10b
  28. ^ Responce of Mendel Abelman Chabad Ask A Rabbi 23 July,2021
  29. ^ Jewish Encyclopedia 1901 Public Domain This article incorporates text from this source, which is in the public domain.
  30. ^ Encyclopedia.com
  31. ^ Legends of the Jews pp.104-105
  32. ^ Hermann L. Strack and Paul Billerbeck, Kommentar zum Neuen Testament aus Talmud and Midrasch, 5 vols. [Munich: Beck, 1922-56], 4:2:1030
  33. ^ Lloyd R. Bailey, "Gehenna: The Topography of Hell," Biblical Archeologist 49 [1986]: 189
  34. ^ Gabriel Barkay, "The Riches of Ketef Hinnom." Biblical Archaeological Review 35:4-5 (2005): 22-35, 122-26.
  35. ^ "The place where children were sacrificed to the god Moloch was originally in the "valley of the son of Hinnom," to the south of Jerusalem (Josh. xv. 8, passim; II Kings xxiii. 10; Jer. ii. 23; vii. 31-32; xix. 6, 13-14). For this reason the valley was deemed to be accursed, and "Gehenna" therefore soon became a figurative equivalent for 'hell'." Gehenna -Jewish Encyclopedia By : Kaufmann Kohler, Ludwig Blau; web-sourced: 02-11-2010.
  36. ^ "gehenna." Easton's 1897 Bible Dictionary. 27 Aug. 2009. <Dictionary.com http://dictionary.reference.com/browse/gehenna>.
  37. ^ "Gehinnom is the Hebrew name; Gehenna is Yiddish." Gehinnom - Judaism 101 websourced 02-10-2010.
  38. ^ "The place of spiritual punishment and/or purification for the wicked dead in Judaism is not referred to as Hell, but as Gehinnom or She'ol." Hell - Judaism 101 websourced 02-10-2010.
  39. ^ "Judaism 101: Olam Ha-Ba: The Afterlife".
  40. ^ Maimonides' Introduction to Perek Helek, ed. and transl. by Maimonides Heritage Center, p. 3-4.
  41. ^ Maimonides' Introduction to Perek Helek, ed. and transl. by Maimonides Heritage Center, pp. 22-23.
  42. ^ "Blue Letter Bible. "Dictionary and Word Search for geenna (Strong's 1067)"". Archived from the original on 2012-06-29. Retrieved .
  43. ^ "G5590 - psych? - Strong's Greek Lexicon (NKJV)". Retrieved 2017.
  44. ^ "G1067 - geenna - Strong's Greek Lexicon (KJV)". Retrieved 2017.
  45. ^ "Translations for 2Pe 2:4". Retrieved 2017.
  46. ^ Murdoch & Read (2004) Early Germanic Literature and Culture, p. 160. [1]
  47. ^ "YLT Search Results for "hell"". Retrieved 2017.
  48. ^ "BibleGateway - hell [search] - New American Bible (Revised Edition) (NABRE), 4th Edition". Retrieved 2017.
  49. ^ Metzger & Coogan (1993) Oxford Companion to the Bible, p. 243.
  50. ^ Gregg, Steve (2013). All You Want to Know About Hell. Nashville, TN: Thomas Nelson. pp. 86-98. ISBN 978-1401678302.
  51. ^ Wright, N. T. (1996). Jesus and the Victory of God: Christian Origins and the Question of God, Volume 2. Minneapolis: Fortress Press. pp. 454-55, fn. #47. ISBN 978-0281047178.
  52. ^ Richard P. Taylor (2000). Death and the Afterlife: A Cultural Encyclopedia. "JAHANNAM From the Hebrew ge-hinnom, which refers to a valley outside Jerusalem, Jahannam is the Islamic word for hell."

External links


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