Understanding γέεννα (Gehenna) Strong’s G1067: The Biblical Valley of Judgment That Illuminates Divine Justice

Pronunciation Guide: geh-en-nah (the ‘g’ is hard as in “get”)

Basic Definition

Strong’s G1067: Γέεννα (gehenna) refers to the valley of Hinnom, a ravine south of Jerusalem that became symbolic of eternal punishment and divine judgment. Originally a place where child sacrifices were conducted, it later functioned as Jerusalem’s garbage dump where fires burned continuously. In the teachings of Yeshua (Jesus), γέεννα became the primary word used to describe the place of final punishment for the unrighteous, representing ultimate separation from God.

Etymology and Morphology

• Part of Speech: Noun (feminine)
• Origin: Hellenized form of the Hebrew גֵּי הִנֹּם (Gei Hinnom, “Valley of Hinnom”) or גֵּי בֶן־הִנֹּם (Gei Ben-Hinnom, “Valley of the Son of Hinnom”)
• Usage Context: Primarily found in teaching and warning passages, especially in Yeshua’s discourses
• Frequency: Appears 12 times in the New Testament, exclusively in the Synoptic Gospels and James

Γέεννα Morphology:

• γέεννα (nominative singular) – Gehenna/hell
• γεέννης (genitive singular) – of Gehenna/hell
• γέενναν (accusative singular) – to Gehenna/hell

Origin & History

The word γέεννα derives from the Hebrew geographical name גֵּי הִנֹּם (Gei Hinnom), referring to a specific valley south of Jerusalem. This location has a dark history in Jewish tradition, as recorded in 2 Kings 23:10 and Jeremiah 7:31-32, where it was the site of pagan worship including child sacrifice to the deity Molech during certain periods of ancient Israel’s apostasy. King Josiah later desecrated this site to prevent further abominations.

By the intertestamental period, Jewish literature had transformed this physical location into a metaphorical representation of divine punishment. In works like 1 Enoch and 4 Ezra, Gehenna became associated with post-mortem punishment. The valley’s historical use as Jerusalem’s trash dump, where fires burned continuously to consume waste and the bodies of executed criminals, provided vivid imagery that shaped its theological symbolism. The Rabbinical writings, including the Talmud and Midrash, further developed the concept of Gehenna as a place of purification for the wicked, though typically for a limited duration rather than eternally.

Expanded Definitions & Translation Options

• A physical location (the Valley of Hinnom) south of Jerusalem with historical associations to idolatry and child sacrifice
• A place of eternal punishment and separation from God
• A state of existence characterized by suffering and divine judgment
• A metaphorical representation of spiritual destruction and the consequences of rejecting God

Γέεννα Translation Options:

• Hell – Most common English translation, though this can be misleading as it carries medieval European connotations not present in the original concept
• Gehenna – A transliteration that preserves the geographical and historical connection to the Valley of Hinnom
• Place of burning – Emphasizes the imagery of unquenchable fire often associated with γέεννα
• Place of judgment – Highlights the theological aspect of divine justice and consequences for wickedness
• Refuse pit – Captures the historical connection to Jerusalem’s garbage dump where fires burned continuously

Biblical Usage

Γέεννα appears 12 times in the New Testament, predominantly in Matthew’s Gospel where it occurs 7 times. Significantly, 11 of these occurrences come from the mouth of Yeshua Himself, making it His primary term for discussing eternal punishment. Unlike the more general term ᾍδης (Hades), which refers to the abode of the dead, γέεννα specifically denotes the place of final judgment and punishment for the unrighteous.

The imagery associated with γέεννα in Scripture consistently includes fire (πῦρ), with phrases like “γέεννα of fire” (Matthew 5:22) and “unquenchable fire” (Mark 9:43). This connects to both its historical use as a burning trash dump and its theological significance as a place of divine judgment. Additionally, γέεννα is described as a place where “the worm does not die” (Mark 9:48), drawing on imagery from Isaiah 66:24 to emphasize the enduring nature of this judgment.

• “But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, ‘Raca!’ shall be in danger of the council. But whoever says, ‘You fool!’ shall be in danger of hell fire [τὴν γέενναν τοῦ πυρός].” Matthew 5:22
• “And do not fear those who kill the body but cannot kill the soul. But rather fear Him who is able to destroy both soul and body in hell [γεέννῃ].” Matthew 10:28
• “And if your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell [γέενναν].” Matthew 5:29
• “Woe to you, scribes and Pharisees, hypocrites! For you travel land and sea to win one proselyte, and when he is won, you make him twice as much a son of hell [γεέννης] as yourselves.” Matthew 23:15
• “You serpents, you brood of vipers, how are you to escape being sentenced to hell [τῆς γεέννης]?” Matthew 23:33
• “And if your eye causes you to sin, pluck it out. It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire [τὴν γέενναν τοῦ πυρός].” Mark 9:47
• “And the tongue is a fire, a world of iniquity. The tongue is so set among our members that it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell [γεέννης].” James 3:6

Cultural Insights

The Valley of Hinnom holds a particularly dark place in Jewish historical memory. During the reign of kings Ahaz and Manasseh, this valley became notorious as the site where Israelites participated in the pagan practice of child sacrifice, particularly to the deity Molech. According to 2 Chronicles 28:3 and 33:6, children were “passed through the fire” in this location, a euphemism for child sacrifice. This practice was considered one of the most severe violations of the covenant relationship with יהוה (Yahweh), and the prophet Jeremiah specifically condemned it (Jeremiah 7:30-32).

Following King Josiah’s religious reforms (2 Kings 23:10), the valley was deliberately desecrated to prevent further idolatrous practices. Jewish tradition holds that it subsequently became Jerusalem’s garbage dump, where refuse and the bodies of criminals were burned continuously. The perpetual smoke rising from the valley created a vivid visual metaphor for divine judgment. By the first century, the rabbinical concept of Gehenna had evolved to represent a place where the wicked undergo purification, typically for a limited period (up to twelve months according to some traditions), though the completely wicked might remain there eternally. This understanding likely informed Yeshua’s audience when He used the term, though His teachings added significant theological dimensions to the concept.

Theological Significance

The concept of γέεννα in Scripture reveals profound theological truths about divine justice and the seriousness of sin. Unlike simplistic notions of a vengeful deity, the biblical portrayal of γέεννα emphasizes that judgment is the natural consequence of persistent rejection of God’s righteousness and mercy. The Messiah’s frequent warnings about γέεννα demonstrate His deep compassion—He warns precisely because He desires that none should perish. These warnings also highlight the reality of human moral accountability before a holy God.

Significantly, γέεννα points to the ultimate seriousness of sin and evil. By using such stark imagery, Scripture affirms that evil is not merely a social construct but a reality that stands in opposition to God’s perfect character and design for creation. The existence of γέεννα affirms that justice matters to God and that unresolved evil will not persist eternally. This offers profound comfort to victims of injustice and persecution, assuring them that a day of reckoning will come when all wrongs will be addressed by the perfectly just Judge.

Furthermore, γέεννα highlights the preciousness of salvation through the Messiah. When Yeshua warns that it is better to enter life maimed than to be thrown into γέεννα with whole limbs (Mark 9:43-48), He emphasizes the incomparable value of salvation compared to any earthly comfort or advantage. Understanding γέεννα properly should lead not to paralyzing fear but to grateful embrace of God’s merciful provision through the Messiah, who endured separation from the Father on the cross precisely to save humanity from this fate.

Personal Application

Understanding γέεννα should inspire us to live with eternal perspective. When we grasp the ultimate consequences of persistent rebellion against God, everyday decisions take on profound significance. This understanding doesn’t paralyze us with fear but rather awakens us to the eternal impact of our choices. The Messiah’s warnings about γέεννα come from a heart of love that desires our ultimate good—they are the stern warnings of a physician who knows that uncomfortable truth is necessary for healing.

This understanding should also fuel our compassion for those who do not know the Messiah. If we truly believe what Scripture teaches about γέεννα, indifference toward evangelism becomes unthinkable. At the same time, we must balance urgency with gentleness, remembering that it is the goodness of God that leads to repentance (Romans 2:4). When sharing about difficult concepts like γέεννα, we should follow our Master’s example—speaking truth clearly while demonstrating the love and mercy that characterize God’s heart toward humanity.

Related Words

• ᾍδης (hades) (HAY-dees) – The general abode of the dead or the unseen realm, without the specific connotations of punishment found in γέεννα. While γέεννα refers specifically to the place of final punishment, ᾍδης is a broader term for the realm of the dead. See G86
• ἀπώλεια (apōleia) (ap-OH-lie-ah) – Destruction or ruin, often used in contexts of spiritual destruction. Where γέεννα provides concrete imagery for judgment, ἀπώλεια describes the process or state of being destroyed. See G684
• κρίσις (krisis) (KREE-sis) – Judgment or decision, especially the divine judgment. While γέεννα represents the place of punishment, κρίσις refers to the act of judging itself. See G2920
• κόλασις (kolasis) (KOL-ah-sis) – Punishment or correction, especially eternal punishment. Γέεννα is the location, while κόλασις describes the experience of punishment itself. See G2851
• πῦρ τὸ αἰώνιον (pyr to aiōnion) (poor toh eye-OH-nee-on) – Eternal fire, often used in connection with γέεννα. This phrase describes the nature of punishment in γέεννα rather than the place itself. See G4442 and G166

Did You Know?

• Did you know that archaeological excavations in Jerusalem have identified the likely location of the Valley of Hinnom (γέεννα) as the present-day Wadi er-Rababi, which runs south and west of the Old City? Today, this once-dreaded location has been transformed into parkland with gardens and recreational areas, a stark contrast to its ancient reputation as a place of idolatry, child sacrifice, and burning refuse. This physical transformation provides a powerful metaphor for God’s redemptive power to transform the darkest aspects of human existence.
• Did you know that some ancient rabbinical traditions viewed Gehenna not as a place of eternal torment but as a purifying experience lasting up to twelve months for most individuals? According to the Mishnah, Rabbi Akiva taught that God’s judgment in Gehenna for the average sinner lasted twelve months, after which the soul would be released. Only those considered completely wicked—typically defined as those who denied the resurrection or the divine origin of Torah—were believed to remain there eternally. This understanding differs somewhat from the New Testament portrayal of γέεννα, particularly in Yeshua’s teachings, which emphasize its permanent nature for those who ultimately reject God.
• Did you know that modern Hebrew has retained the word Gehenna (גיהינום, Gehinnom) as the standard term for “hell,” and it appears in everyday expressions? For example, modern Israeli Hebrew speakers might say “לעבור גיהינום” (la’avor gehinnom, “to go through hell”) to describe experiencing severe hardships, or refer to unbearable heat as “חם כמו בגיהינום” (ham kmo be’gehinnom, “hot as hell”). This linguistic continuity across thousands of years demonstrates how deeply this concept has been embedded in the cultural consciousness of the Jewish people, from biblical times to the present day.

Remember This

Γέεννα reminds us that God’s justice is as real as His mercy—both flow from His perfect love and holiness, calling us to receive His grace through the Messiah before it is too late.