Theorem VI. The real fire of hell is proved from the name Gehenna.

17. Demonstration. Just as several other words occurring in the books of the New Testament are Hebrew or Syriac, not Greek—such as ἀββᾶ;¹ ἀλληλούϊα;² and ἀμήν everywhere; βελίαλ;³ μαμωνᾶ;⁴ μεσσίας;⁵ πάσχα;⁶ ῥαββί;⁷ ῥαββονί;⁸ or also ῥαββουνί;⁹ ῥακά;¹⁰ σαβαώθ;¹¹ σάββατον;¹² σαββατισμός;¹³ σατανᾶς;¹⁴ σίκερα;¹⁵ ὡσαννά¹⁶—so, by the Hebrew name γέεννα, employed either absolutely or with an explanation added, the infernal abodes of the reprobate are explained: ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός, “he shall be guilty of the Gehenna of fire”;¹⁷ εἰς γέενναν, “into Gehenna”;¹⁸ ἐν γεέννῃ;¹⁹ εἰς τὴν γέενναν τοῦ πυρός, “into the Gehenna of fire”;²⁰ υἱὸν γεέννης, “a son of Gehenna”;²¹ πῶς φύγητε ἀπὸ τῆς κρίσεως τῆς γεέννης, “how shall you flee from the judgment of Gehenna?”;²² εἰς τὴν γέενναν, εἰς τὸ πῦρ τὸ ἄσβεστον, “into Gehenna, into unquenchable fire”;²³ εἰς τὴν γέενναν τοῦ πυρός, “into the Gehenna of fire”;²⁴ ἐμβαλεῖν εἰς τὴν γέενναν, “to cast into Gehenna”;²⁵ and γλῶσσα … φλογιζομένη ὑπὸ τῆς γεέννης, “the tongue set on fire by Gehenna.”²⁶

But what do we gather from this observation which bears upon our matter? That the reprobate are tormented by real fire in the lowest abodes of hell. Certainly this is shown both by the circumlocution added more than once to the word Gehenna and by the derivation of the name Gehenna itself.

18. The circumlocution added is twofold: either simply τὸ πῦρ, “the fire,” or τὸ πῦρ τὸ ἄσβεστον, “the unquenchable fire.” But by each circumlocution real fire is expressed. Therefore the reprobate are tormented by real fire in the lowest abodes of hell.

Now concerning the derivation of the name Gehenna. Solomon Glassius, in the Appendix to the Sacred Grammar,²⁷ praises as subtly devised this etymology of Bartholomaeus Westhemerus:²⁸ “Jerome thinks that Gehenna is named from the valley of the son of Hinnom, concerning which in Jer. 7.²⁹ But by what rationale or what consequence, whether of the thing or of the word, I do not see. Hence I indeed think that the Lord said ‘Gehenna of fire,’ the name being derived from the Hebrew verb innah, עִנָּה, which signifies ‘he afflicted,’ whence inian, עִנְיָן, which signifies affliction and distress. Now it is very frequent among Greeks and Latins to prefix the letter γ or g to Hebrew words beginning with ע, as is evident even in the name γομόρρα. For the Hebrews pronounce amorah, עֲמוֹרָה. Whence the Greeks, according to their custom, said γέενναν for inian, that is, ‘torment.’” Thus far he; but, if I see anything, in vain.

For, I. he indeed appeals to Greek and Latin writers in order to demonstrate that they were accustomed to prefix γ or g to Hebrew words beginning with ע; but he brings forward no examples by which he might establish that this usage was very frequent. Indeed, he cannot bring any forward if profane writers are under discussion.

But, II. if the question is restricted to the authors of the Scriptures, the affirmation of Westhemerus is not easier to prove. Certainly the example of the word עֲמוֹרָה is not an indication of frequent usage. But if you seek other examples of ע changed into γ, you will scarcely find any besides עַזָּה, γάζα, and עֹמֶר, γόμορ. Therefore a most frequent usage of either this change or this addition is invented.

Indeed, III., and this is the chief point, if this occurs at times, it occurs only in proper names, such as Gomorrah and Gaza, or in one or another technical name whose signification cannot be rendered by one word, such as γόμορ. The interpreters do this because they are concerned not to explain the words themselves, but, insofar as it can be done, to express them more elegantly. But it could in no way have come about that they fashioned γέεννα from the word עִנְיָן, because עִנְיָן, “affliction,” is an appellative noun of a thing and is easily expressed by a Greek word. If the Evangelists and James had had this intention, they would have said θλῖψιν, ταλαιπωρίαν, or βάσανον, not γέενναν.

There was therefore no reason for Westhemerus to censure Jerome’s etymology, which the more learned interpreters commonly embrace. Lightfoot, in his Hebrew Hours, writes:³⁰ “The Jews most commonly express the underworld, or the place of the damned, by the word גהנום, gehinnom, as could be demonstrated by infinite examples. This manner of speech was taken from the valley of Hinnom, a place infamous for foul idolatry, the howling of infants roasted for Molech, the refuse carried out, and perpetual fire, and most apt for representing the horror of the infernal regions… The Chaldean paraphrast at Isa. 33:14:³¹ גהנום יקידות עלם, ‘Gehenna of eternal fire,’ γέεννα πυρὸς αἰωνίου.”

19. In brief, γέεννα is the Hebrew גיהנם, gehinnom, or the valley of Hinnom,³² which was also called גֵּי־בֶן־הִנֹּם, “the valley of the son of Hinnom.”³³ In it a horrible τεκνοφονία, slaughter of children, was carried out by fire for the worship of the idol Molech.³⁴

In the same valley there was a higher place called Topheth, in which that savage immolation of children was carried out. Buxtorf, in his Lexicon,³⁵ reports from the rabbis that הנם is said from גהם, from the roaring or cry of the children who were sacrificed; but תפת from תפים, the drums which were beaten lest the parents hear the wailing of the children.

Since, therefore, both gehinnom and Topheth had this signification, and since, upon hearing these names, unheard-of torments which were inflicted especially by fire at once came to mind, it came about that the infernal abodes were called γέεννα, and γέεννα was represented as a type of the punishments of hell. Therefore, with the derivation of the name considered, it is evident that the reprobate are tormented by fire as the principal instrument, and that the fire by which they are burned is real.