It's literally laid out by Christ Himself in the parable of Lazarus and the rich man.
And being in hell in torments, he lifted up his eyes, and saw Abraham afar off, and Lazarus in his bosom.
Then he cried, and said, Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water, and cool my tongue: for I am tormented in this flame.
I see you didn't read the parable, which clearly isn't speaking about a physical place. Also, the Gospel of Luke I quoted from was written in Koine Greek and used the word hades.
Both fear of hell and hope of heaven tempt one to ignore perceivable origin for suggested outcome, thereby permitting others to shape; illustrate; direct etc. outcomes.
In response to origin...heaven (to heave) implies ones growth, while hell/heil/hale/hel (whole; entire; all) implies all loss.
Being implies heaven (life) within hell (inception towards death)...both hope and fear tempts one to ignore that.
to be put in line under
Being (life) put in line (inception towards death) implies in-between aka as above/so below...not into an under vs over conflict.
The Aramaic was Gehinnam for Greek geenna, and Sheol for Greek hades. You're right that neither of these words necessarily mean endless hellfire, and that Jesus didn't use those words to teach endlessness; but he did use other words to indicate endlessness, including by comparison to the endless life of the righteous. (I identified 45 such Scriptures across all related concepts.) At the same time, this concept has indeed been abused for power dynamics for many centuries.
Mark 9:47-48 quotes Is. 66 and emphasizes the unchanging nature of the worm and fire; comparison to other uses of "unquenchable" indicates a fire that does not go out. Since this is compared to entering the kingdom which refers to the next life, it is read to be more than a metaphor. Now this is the only one I'm confident of that uses geenna with a term of endlessness, but if you want to see the whole list here it is. That uses ordinary grammaticohistorical assumptions about the text, but I haven't found a way to explain away that many references as metaphorical, temporary, or otherwise deprecated.
The Catholics and some others are adopting a doctrine of hopeful universalism that intends to be consistent with the texts, and having studied it I can't gainsay it as long as nobody gets dogmatic about the distant future. But I'm just letting you know the question is much more complicated than dismissing the incorrect veneer that you rightly move past. The fact that we've combined concept in English that were separate in Aramaic and Greek doesn't mean that this misstep annuls what the originals say. Suffice that Moses teaches there is fire in sheol and this was enough to scare the covenant Jews for 1500 years before it got used to scare Gentiles.
It's literally laid out by Christ Himself in the parable of Lazarus and the rich man.
https://www.biblegateway.com/passage/?search=Luke%2016%3A19-31&version=GNV
I see you didn't read the parable, which clearly isn't speaking about a physical place. Also, the Gospel of Luke I quoted from was written in Koine Greek and used the word hades.
https://biblehub.com/interlinear/luke/16.htm
So, you're just going to change the subject, now that you were proven wrong on the Aramaic thing?
"Earliest", meaning the theological fanfiction gnostic heretics wrote.
Both fear of hell and hope of heaven tempt one to ignore perceivable origin for suggested outcome, thereby permitting others to shape; illustrate; direct etc. outcomes.
In response to origin...heaven (to heave) implies ones growth, while hell/heil/hale/hel (whole; entire; all) implies all loss.
Being implies heaven (life) within hell (inception towards death)...both hope and fear tempts one to ignore that.
Being (life) put in line (inception towards death) implies in-between aka as above/so below...not into an under vs over conflict.
The Aramaic was Gehinnam for Greek geenna, and Sheol for Greek hades. You're right that neither of these words necessarily mean endless hellfire, and that Jesus didn't use those words to teach endlessness; but he did use other words to indicate endlessness, including by comparison to the endless life of the righteous. (I identified 45 such Scriptures across all related concepts.) At the same time, this concept has indeed been abused for power dynamics for many centuries.
Mark 9:47-48 quotes Is. 66 and emphasizes the unchanging nature of the worm and fire; comparison to other uses of "unquenchable" indicates a fire that does not go out. Since this is compared to entering the kingdom which refers to the next life, it is read to be more than a metaphor. Now this is the only one I'm confident of that uses geenna with a term of endlessness, but if you want to see the whole list here it is. That uses ordinary grammaticohistorical assumptions about the text, but I haven't found a way to explain away that many references as metaphorical, temporary, or otherwise deprecated.
The Catholics and some others are adopting a doctrine of hopeful universalism that intends to be consistent with the texts, and having studied it I can't gainsay it as long as nobody gets dogmatic about the distant future. But I'm just letting you know the question is much more complicated than dismissing the incorrect veneer that you rightly move past. The fact that we've combined concept in English that were separate in Aramaic and Greek doesn't mean that this misstep annuls what the originals say. Suffice that Moses teaches there is fire in sheol and this was enough to scare the covenant Jews for 1500 years before it got used to scare Gentiles.