2534 2535 2536 2537 2538power to cast into Valley of Hinnom. Yes, I say to you people, fear this One. <strong>12</strong>.62534The infinitive verb evmbalei/n, "to cast (or 'throw') into," is changed to the shorter verbbalei/n, "to cast (or 'throw')," by P45, Bezae (with a different word-order), W and Marcion (2ndcentury A.D., according to Tertullian, who died after 220 A.D., Epiphanius of Constantia, who died403 A.D., and Clement of Alexandria, who died before 215 A.D.; in Ex Theodoto). The change tothe shorter form of the verb makes no difference for the teaching of Jesus, since the verb is followedby the preposition eivj, "into."2535Here <strong>Luke</strong> includes a word used by Jesus, th.n ge,ennan, ten geennan, which we aretranslating as “the Valley of Hinnom." This word would hardly be understood by <strong>Luke</strong>'s intendedaudience in Rome, leading them to call for clarification. It obviously means that following thedeath of the physical body, God has power to inflict further disastrous consequences--but whatthat consists of is not made clear by this warning.See the following passage from Mark 9:43-47, which makes the meaning much clearer:"And if your hand should entrap you, cut it off. It is better for you to enter into the life crippled,than having the two hands, to go away into the Valley of Hinnom, into the inextinguishable fire.And if your foot entraps you, cut it off. It is better for you to enter into the life lame, than havingthe two feet, to be thrown into the Valley of Hinnom. And if your eye should entrap you, throw itout. It is better for you to enter into the Kingdom of God one-eyed, than having the two eyes, tobe thrown into the Valley of Hinnom, where 'their worm doesn't die, and the fire is not put out'."It is obvious from this terrifying warning, that the "Valley of Hinnom" means a place ofpunishment following physical death, characterized by "inextingushable fire," where wormscontinually feed upon the rotting corpses, and the fire is not put out--a terrifying thought thatreminds us of Dante’s Inferno or Milton’s Paradise Lost.Gilmour comments that "A medieval commentator on the Psalms (Kimchi, about A.D.<strong>12</strong>00) says that Gehenna ['Valley of Hinnom'] was used as a garbage dump for Jerusalem andthat a fire burned there constantly. Many modern scholars accept this statement without question,but there is no early evidence for fires in the valley except those connected with the Molechcult." (P. 222)What does Jesus mean by the accusative noun th.n ge,ennan, "the Valley of Hinnom"?This word in Greek has been taken over and shortened from the Hebrew, ~NO=hi-ynEb. ygE, gebeney hinnom, "Valley of Hinnom's Sons," the small valley running from west to east on thesouth side of Jerusalem, emptying into the Kedron Valley. As far as biblical literature is concerned,this exact word th.n ge,ennan first appears in the language of Jesus (Nolland commentsthat "There are no known Jewish uses of the term that definitely predate the Gospel uses" 2, p.678).It occurs twelve times in the New Testament, eleven times in sayings of Jesus (seeMatthew 5:22, 29, 30; 10:28; 18:9 (in each of which English translations have “hell”; parallel to<strong>12</strong>25(continued...)
2535(...continued)Mark 9); 23:15, 33 (both translated by “hell” in English translations); Mark 9:43, 45, 47 (same);<strong>Luke</strong> <strong>12</strong>:5 (here; same in English translations), and then once in Jacob ("James") 3:6 (same).But in the Jewish Bible, the "Valley of Hinnom's Son / Sons" was the notorious placewhere Judah's Kings Ahaz and Manasseh had participated in the fertility worship of the pagangods Baal and Molech (probably meaning the “Queen of Heaven,” changed by Jewish writers intoa “bad word”), even going so far as to offer up their children as sacrifices to the Mother Goddess(see 2 Kings 23:10 (English translations have “Valley of the son of Hinnom”); 2 Chronicles 28:3;33:6 (same); Jeremiah 7:31-33 (same; a new name will be given to Valley of Son of Hinnom,“Valley of Slaughter”); 19:1-6 (same) and 32:35 (same, without “Valley of Slaughter”).Jesus shortened this name, and used it in His teaching as a symbol for apostasy from God,that brings upon itself much greater consequences than simply physical death. By its use, Jesusemphatically warns the people of His day that it is possible them, even in this later generation tobe guilty of the same offense as Kings Ahaz and Manasseh--to so turn away from Almighty Godas to sacrifice their families and their countries as a consequence. It means being "cast into theValley of Slaughter” following the death of the body. Indeed, for the spokesperson Jeremiah, aswell as for Kings and Chronicles, what happened in the Valley of the Sons of Hinnom was thedirect cause of not only the destruction of Israel's precious royal children, but also the destructionof Jerusalem and its temple, and the nation's being carried away into Babylonian captivity (from586-536 B.C.). Jesus warns that a similar “reenactment of history” is on the verge of occurring inthe first century! And history proved Jesus to be absolutely correct–when the Roman armies ofVespasian and Titus conquered Israel and destroyed Jerusalem and its temple in 70 A.D., withinthe lifetimes of many of those who heard Jesus’ words.What Jesus means is that this biblical story of apostasy and destruction isn't just an ancientstory of the consequences of apostasy from the living God--not at all. It is a present possibility,which confronted every one of His hearers in first-century Israel. They too could be guilty ofso turning away from a living relationship with God as to destroy their families and their nation.They could destroy all hope for the future, both for themselves and for their loved ones. In fact,the failure of first-century Israel and its leaders to accept Jesus and His teaching (concerning theway to peace) was rapidly leading to a repetition of that terrible disaster that occurred in 587 / 586B.C., and that we know today actually happened in 70 A.D., as the Romans (the new Babylonians)destroyed the city of Jerusalem and its temple. The ancient Jews killed their own preciouschildren in the worship of Molech; the first-century Jews were in the process of rejecting andmurdering God's (and Israel’s) Own Son, in order to protect and preserve their religious privilegesand status, and the consequence would be the terrifying destruction of their families, their city,and their temple in 70 A.D.Jesus' language must be understood in this symbolical, spiritual way, rooted in Israel'shistory--and must not be taken crudely, and literally. Jesus isn't saying that the literal Valley ofHinnom just to the south of Jerusalem is going to become the geographical location of "Hell" atthe end of time (although this is the way the word has been understood in "Bible-belt theology).No, He is taking that valley, with all of its terrifying memories of infant sacrifices, and the "tophet"(the graveyard for Israelite children sacrificed to the pagan god Molech) built there, along with the(continued...)<strong>12</strong>26
- Page 2 and 3: will be forgiven to him. But then f
- Page 4 and 5: 2513 2514 2515they were trampling o
- Page 6 and 7: 2516(...continued)Amos 4:5. Also, s
- Page 8 and 9: 2519(...continued)10.26 Therefore d
- Page 10 and 11: darkness, will be heard in the ligh
- Page 14 and 15: 2535(...continued)terrible divine j
- Page 18 and 19: Son of the Person, it will be forgi
- Page 20 and 21: 2550(...continued)And He turned aga
- Page 22 and 23: 2551(...continued)Matthew 10:19 o[t
- Page 24 and 25: apart Spirit will teach you people
- Page 26 and 27: worry for the life, what you may ea
- Page 28 and 29: 2563 2564 2565person, who appointed
- Page 30 and 31: 12.16 But then he spoke a compariso
- Page 32 and 33: 2577 2578person, on this (very) nig
- Page 34 and 35: 2579(...continued)the death of the
- Page 36 and 37: 2582 2583 258412.22 Then he said to
- Page 38 and 39: 2582(...continued)slumber, a little
- Page 40 and 41: 2588 2589wear. 12.33 For the life i
- Page 42 and 43: 2590 2591 2592 2593clothing. 12.24
- Page 44 and 45: 2595(...continued)In fact, it is no
- Page 46 and 47: 2599(...continued)Fitzmyer states t
- Page 48 and 49: 2602 2603make cloth. But then, I te
- Page 50 and 51: people, little faith ones. 26072605
- Page 52 and 53: 2609 2610and do not be anxious. 12.
- Page 54 and 55: 2614 2615 2616(for) the Kingdom of
- Page 56 and 57: 2617the little flock (of my followe
- Page 58 and 59: 261912.33 Sell the belongings of yo
- Page 60 and 61: 2621(...continued)One form of wealt
- Page 62 and 63:
there also your heart will be., the
- Page 64 and 65:
2622(...continued)mean that the utt
- Page 66 and 67:
ALWAYS WATCHFUL AND FAITHFUL,AWAITI
- Page 68 and 69:
2551(...continued)Nolland likewise
- Page 70 and 71:
2557door) for him. 12:37 How fortun
- Page 72 and 73:
256412.39 But then know this, that
- Page 74 and 75:
2569 2570also be ready, because at
- Page 76 and 77:
2571 2572 257312:41 Then the Peter
- Page 78 and 79:
2579 2580whom the lord will station
- Page 80 and 81:
2590 2591 2592strike the boy-servan
- Page 82 and 83:
2601 2602did not know, then did thi
- Page 84 and 85:
and daughter-in-Iaw against the mot
- Page 86 and 87:
2607(...continued)with you face to
- Page 88 and 89:
and how I wish that it was already
- Page 90 and 91:
2614(...continued)rather," by P45,
- Page 92 and 93:
2620(...continued)Here again, in ve
- Page 94 and 95:
2620(...continued)speech is hypocri
- Page 96 and 97:
12:54 But then he was also saying t
- Page 98 and 99:
2624 2625 2626 2627arising in (the)
- Page 100 and 101:
2635(...continued)(Matthew uses the
- Page 102 and 103:
2639 264012:57 "Why then also from
- Page 104 and 105:
2643 2644 2645 2646on the way give
- Page 106 and 107:
2648 2649 2650into jail. 12:59 I te