Gehenna or Gehinnom (literally translated as "Valley of Hinnom") is

thought to be a small valley in Jerusalem. In the Hebrew Bible, Gehenna

was initially where some of the kings of Judah sacrificed their children
by fire.[1] Thereafter, it was deemed to be cursed (Book of
Jeremiah 7:31, 19:2–6).[2]
In rabbinic literature, Gehenna is also a destination of the wicked.
[3]
 Gehinnom is not Hell, but originally a grave and in later times a sort
of purgatory where one is judged based on one's life's deeds, or rather,
where one becomes fully aware of one's own shortcomings and negative
actions during one's life. The Kabbalah explains it as a "waiting room"
(commonly translated as an "entry way") for all souls (not just the
wicked). The overwhelming majority of rabbinic thought maintains that
people are not in Gehinnom forever; the longest that a Jew can be there is
said to be 11 months (unless he is a fully wicked person, in which case 12
months), however there has been the occasional noted exception.
This is different from the more neutral Sheol/Hades, the abode of the
dead, although the King James Version of the Bible 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.

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.
[35]
 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).[36]
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: 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 to 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:[37]

 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."

Sheol (/ˈʃiːoʊl/ SHEE-ohl, /-əl/; Hebrew: ‫שאוֹל‬ Šəʾōl),
ְׁ in the Hebrew Bible,
is a place of darkness to which the dead go. Under some circumstances
they are thought to be able to be contacted by the living. Sheol is also
called Hades.
While the Hebrew Bible describes Sheol as the permanent place of the
dead, in the Second Temple period (roughly 500 BC – 70 AD) Sheol is
considered to be the home of the dead wicked, while paradise is the
home of the dead righteous until the Last Judgement (e.g. 1
Enoch 22; Luke 16:19-31). In some texts, Sheol was considered a place of
punishment, meant for the wicked dead,[1] and is equated
with Gehenna in the Talmud.[2] When the Hebrew scriptures were
translated into Greek in ancient Alexandria around 200 BC, the word
"Hades" (the Greek underworld) was substituted for Sheol.[3] This is
reflected in the New Testament where Hades is both the underworld of
the dead and the personification of it.

Old Testament[edit]
In the Septuagint (an ancient translation of the Hebrew Bible into Greek),
the Greek term ᾅδης (Hades) is used to translate the Hebrew term ‫שאול‬
(Sheol) in, for example, Isaiah 38:18.[1]
New Testament
In New Testament Greek, the Hebrew phrase "‫( "לא־תעזב נפׁשי לׁשאול‬you
will not abandon my soul to Sheol) in Psalm 16:10 is quoted in Acts
2:27 as "οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδου" (you will not
abandon my soul to Hades).
In the Textus Receptus version of the New Testament, on which the
English King James Version is based, the word "ᾅδης" (Hades), appears
11 times;[2] but critical editions of the text of 1 Corinthians 15:55 have
"θάνατος" (death) in place of "ᾅδης".[3] Except in this verse of 1
Corinthians, where it uses "grave", the King James Version translates
"ᾅδης" as "hell". Modern translations, for which there are only 10
instances of the word "ᾅδης" in the New Testament, generally
transliterate it as "Hades". 
In all appearances but one, "ᾅδης" has little if any relation
to afterlife rewards or punishments. The one exception is Luke's parable
of Lazarus and the rich man, in which the rich man finds himself, after
death, in Hades,[4] and "in anguish in this flame",[5] while in contrast
the angels take Lazarus to "the bosom of Abraham",[6] described as a state
of comfort.[7]
Death and Hades are repeatedly associated in the Book of Revelation.
[8]
 The word "Hades" appears in Jesus' promise to Peter: "And I also say
unto thee, that thou art Peter, and upon this rock I will build my church;
and the gates of Hades shall not prevail against it",[9] and in the warning
to Capernaum: "And thou, Capernaum, shalt thou be exalted unto
heaven? thou shalt go down unto Hades."

Hebrew Bible
The word pardes does not appear before the post-Exilic period (post-538
BCE); it occurs in the Song of Songs 4:13, Ecclesiastes 2:5,
and Nehemiah 2:8, in each case meaning "park" or "garden", the original
Persian meaning of the word, where it describes to the royal parks
of Cyrus the Great by Xenophon in Anabasis.
Later in Second Temple era Judaism "paradise" came to be associated
with the Garden of Eden and prophesies of restoration of Eden, and
transferred to heaven. The Septuagint uses the word around 30 times,
both of Eden, (Gen. 2:7 etc.) and of Eden restored (Ezek. 28:13, 36:35 etc.).
In the Apocalypse of Moses, Adam and Eve are expelled from paradise
(instead of Eden) after having been tricked by the serpent. Later after the
death of Adam, the Archangel Michael carries the body of Adam to be
buried in Paradise, which is in the Third Heaven.
New Testament[edit]
The New Testament use and understanding of paradise parallels that of
contemporary Judaism. The word is used three times in the New
Testament writings:

 Luke 23:43 – by Jesus on the cross, in response to the thief's request

that Jesus remember him when he came into his kingdom.
 2 Cor.12:4 – in Paul's description of a man's description of a third
heaven paradise, which may in fact be a vision Paul himself saw.
 Rev.2:7 – in a reference to the Gen.2:8 paradise and the tree of life
In the 2nd century AD, Irenaeus distinguished paradise from heaven.
In Against Heresies, he wrote that only those deemed worthy would
inherit a home in heaven, while others would enjoy paradise, and the
rest live in the restored Jerusalem (which was mostly a ruin after
the Jewish–Roman wars but was rebuilt beginning with Constantine the
Great in the 4th century). Origen likewise distinguished paradise from
heaven, describing paradise as the earthly "school" for souls of the
righteous dead, preparing them for their ascent through the celestial
spheres to heaven.[13]
Many early Christians identified Abraham's bosom with paradise, where
the souls of the righteous go until the resurrection of the dead; others
were inconsistent in their identification of paradise, such as St.
Augustine, whose views varied.