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Is Abortion Talked About in the Bible

    Is Abortion Talked About in the Bible?

    There are a number of passages in the Bible that talk about abortion, arguing that God created a human being in the womb and that abortion is wrong. For example, Job 10:8-12 and Psalm 139:13-16 speak of God forming the child in the womb. Other examples are Isaiah 44:1-2 and 49:1-5.

    Exodus 21:22-25

    While abortion is illegal under the Bible, it is not murder. However, this does not mean that it is ethically acceptable. While a woman may have no choice but to abort her unborn child, a doctor cannot simply take her unborn child away and sell it. While many modern pro-lifers point to the Ten Commandments as proof that abortion is morally wrong, the text does not support these arguments.

    Although abortion is not legal in the Bible, many Christians believe that abortion is permitted when the unborn child threatens the life of the mother. This interpretation is supported by most modern translations of the Bible. In the Revised Standard Version, for example, verse 22 is translated as referring to the death of an unborn baby.

    This passage also contradicts the pro-abortion interpretation of Genesis 21:20, which assumes that the unborn child’s death is treated differently from the mother’s. This is a faulty assumption. Genesis 21:20 refers to a situation in which the master accidentally kills his slave. The time between the blow and the slave’s death proves that the master did not intend to kill the slave.

    The Bible doesn’t specifically mention abortion, but many of its teachings make it clear that God is against the practice. In Exodus 21:22-25, for example, the term “miscarriage” is translated as “murder.” The Hebrew word for this phrase is nepel, while the term “abortion” is sakal.


    There are a number of differences between how the Mishnah talks about abortion in the Bible and how the Talmud teaches it. First, the Talmud describes the fetus as being attached to its soul. This suggests that abortion is normally forbidden, but it may be allowed in some cases – for example, if a woman is in labor. In this case, the fetus is not equal to the mother, and it may be sacrificed to save the mother. Second, abortion is only permitted under certain circumstances, and it should be performed with the assistance of halachic and medical experts.

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    In addition, the Torah makes it clear that abortion is acceptable if the fetus will endanger the mother’s life. Although the fetus does not have a physical existence until the mother gives birth, it is still considered property, and if a woman fears that the pregnancy will result in her death, the woman may choose to remove the fetus from the womb.

    Although the Torah does not directly address the issue of abortion, it does address the moral dilemmas surrounding it. For example, Israelite parents may have considered abortion, but the moral environment in which they lived was one of infanticide and genocide. In such cases, abortion is allowed or even required to save the mother’s life, since the mother’s life is always higher than the life of the fetus. However, the danger to the mother must be obvious and substantial. In addition, abortion is not permitted at the end of pregnancy.

    Another reason why a woman should not abort a fetus is because the woman is in pain. The fetus is considered a liquid until birth, and once it has a head, it is considered a separate human being. While the Talmud does not explicitly condemn abortion, it does not allow women to abort the embryo if the woman has suffered excessive pain or is unable to carry it.


    When discussing the issue of abortion in the Bible, abortion opponents look to the Bible. But while the Hebrew Bible does make one mention of abortion, it is an implied reference. In Exodus 21:22, it is said that two men who hurt a woman carrying a child will be fined.

    Depending on the stage of pregnancy and birth, abortion may be considered a capital crime. The Septuagint, which is the Greek translation of the Hebrew Bible, renders ason as ‘form’. This is important to understand because it means that the fetus is not a person until the ‘greater part’ has been delivered. While abortion is forbidden by Jewish law, it may be permissible when done in conjunction with medical and halachic experts.

    In the Catholic Church, the debate about abortion centers on the viability of the fetus and when life begins. While ensoulment is not a consideration in Jewish tradition, it is in the Catholic Church. For the Catholic Church, it is essential to consider the fetus’s soul before performing an abortion.

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    Rabbi Akiva, however, did allow abortion for a fetus with Down’s syndrome. This fetus has a better chance of survival and is usually in better physical and mental condition than the other fetus. However, he did not grant a general license to perform abortions.

    Pro-life advocates often invoke the biblical prohibition of murder in an attempt to support their argument for a ban on abortion. But they’re often accused of trying to establish a religious monopoly in a secular society.

    New Testament

    The New Testament explicitly talks about abortion, but it does so in a way that varies from what abortion opponents believe. First, the Bible does not condemn the act; it simply acknowledges that it is wrong in some situations. The Bible does not view a fetus as an equal to a fully-formed human being. Rather, it recognizes that abortion may be the only way to protect the life of the mother and her unborn child.

    The New Testament had a unique opportunity to make its position on abortion clear. Jesus, for example, had strong views on marriage and disapproved of stoning adulteresses. He also healed a woman who had an issue, a type of vaginal bleeding that would have made her an outcast in the Jewish community. But neither Jesus nor Saint Paul mention abortion, though they could have easily interpolated such a word. However, the silence of the New Testament does not make the matter any easier. This silence, they say, could lead to the implication that the New Testament endorses abortion.

    The Bible doesn’t specifically condemn abortion, but it does condemn the practice. This is because abortion destroys a human being, a life that was created in God’s image. And the Bible teaches that we should always respect the life of others. This means that we should be merciful to one another, and we should be kind to one another. Abortion is the opposite of these beliefs, and it destroys innocent, helpless, and helpless people.

    Even though the Bible is silent on the issue of abortion, it teaches that the unborn child is human. It also teaches that killing an innocent human being is a sin. God warned Noah in Genesis 9:6 that taking innocent life was a grave offense. In Proverbs, the writer of the Bible explains that “the hands that shed innocent blood are among the seven things God hates.”

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    Legality of abortion

    The Biblical record does not explicitly address the issue of abortion. However, it is a common misconception that the Bible does not condemn the practice. In fact, abortion was practiced in Egypt as far back as 16 centuries before the birth of Christ. Thus, the biblical prohibition on abortion may be more arbitrary than it seems. Many pro-life activists point to the commandment to “shed blood” in Genesis to argue that abortion is wrong. However, it is important to note that ancient societies did not have sophisticated social structures and justice systems.

    In order to establish the Biblical legal prohibition on abortion, pro-life advocates should show that these prohibitions are consistent with the prohibition on abortion in non-religious polities. This is especially true when one considers the example of Cain, who is held accountable for murdering his brother Abel, even though there was no written proscription on murder.

    Jewish scholars and biblical scholars have long debated the legality of abortion. Many scholars disagree, claiming that the Bible does not mention the practice of abortion. Exodus 20:13 does, however, mention the procedure as forbidden. However, it is important to note that the Israelites understood that a preborn child was a human being. Thus, abortion was viewed as the killing or loss of the child.

    As a result of the Supreme Court’s decision, abortion has been rendered legal and safe in many states. However, in some places, abortion has become limited in terms of its legality, even though the fetus and the embryo are considered a legal person. Hence, the legality of abortion should be subject to strict scrutiny.

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