@DSShakespeare, @dsshake.bsky #NAFO🌊⚛️💙🇺🇦

It is a direct transliteration of the Hebrew אָמֵן (ʾāmēn). The Septuagint generally preserves the Hebrew term in Greek letters rather than translating it with a native Greek equivalent. The same form ἀμήν appears throughout the New Testament.

No, Christians did not invent education. You’re thinking of Socrates, Aristotle, Plato, and the rest of the philosophers from ancient Western civilization—more than a millennium before Christians ever walked the earth.

Irish pub-logic

Aisling (ASH-ling) — dream or vision Siobhán (shi-VAWN) — God is gracious Maeve (MAYV) — she who intoxicates Orla (OR-la) — golden princess Fiona (fee-OH-na) — fair / white Nuala (NOO-la) — fair-shouldered Róisín (ro-SHEEN) — little rose Clodagh (KLO-da) — from the river name Aoibhinn (EE-vin) — pleasant / beautiful Laoise (LEE-sha) — radiant girl

𝗕𝗶𝗯𝗹𝗶𝗼𝗴𝗿𝗮𝗽𝗵𝘆 1. 𝗘𝗹𝗹𝗶𝗻𝗴𝘁𝗼𝗻, 𝗝𝗼𝗵𝗻. “Miscarriage or Premature Birth?” The Bible Translator 37, no. 3 (1986): 334–337. 2. 𝗝𝗮𝗰𝗸𝘀𝗼𝗻, 𝗕𝗲𝗿𝗻𝗮𝗿𝗱 𝗦. “The Problem of Exodus 21:22–5 (Ius Talionis).” In Essays in Jewish and Comparative Legal History, 75–107. Leiden: Brill, 1975. 3. 𝗣𝗿𝗼𝗽𝗽, 𝗪𝗶𝗹𝗹𝗶𝗮𝗺 𝗛. 𝗖. 𝗘𝘅𝗼𝗱𝘂𝘀 𝟭𝟵–𝟰𝟬. Anchor Bible 2A. New York: Doubleday, 2006. (Commentary on 21:22–25.) 4. 𝗪𝗲𝘀𝘁𝗯𝗿𝗼𝗼𝗸, 𝗥𝗮𝘆𝗺𝗼𝗻𝗱. “Lex Talionis and Exodus 21,22–25.” Revue Biblique 93 (1986): 52–69. 5. 𝗦𝗽𝗿𝗶𝗻𝗸𝗹𝗲, 𝗝𝗼𝗲 𝗠. “The Interpretation of Exodus 21:22–25 (Lex Talionis) and Abortion.” Westminster Theological Journal 55 (1993): 233–253. 6. 𝗠𝗶𝗹𝗴𝗿𝗼𝗺, 𝗝𝗮𝗰𝗼𝗯. “The Betrothed Slave-Girl, Lev 19:20–22.” Zeitschrift für die alttestamentliche Wissenschaft 89 (1977): 43–50. (Discusses related legal status of the fetus in biblical and ancient Near Eastern law.)

Yup!

We are all very thankful for Doctor Hughes giving us the anatomical and surgical procedures undergone in the book of Deuteronomy.

@KahuM90934 @TheExBeliever

𝗕𝗶𝗯𝗹𝗶𝗼𝗴𝗿𝗮𝗽𝗵𝘆 1. 𝗘𝗹𝗹𝗶𝗻𝗴𝘁𝗼𝗻, 𝗝𝗼𝗵𝗻. “Miscarriage or Premature Birth?” The Bible Translator 37, no. 3 (1986): 334–337. 2. 𝗝𝗮𝗰𝗸𝘀𝗼𝗻, 𝗕𝗲𝗿𝗻𝗮𝗿𝗱 𝗦. “The Problem of Exodus 21:22–5 (Ius Talionis).” In Essays in Jewish and Comparative Legal History, 75–107. Leiden: Brill, 1975. 3. 𝗣𝗿𝗼𝗽𝗽, 𝗪𝗶𝗹𝗹𝗶𝗮𝗺 𝗛. 𝗖. 𝗘𝘅𝗼𝗱𝘂𝘀 𝟭𝟵–𝟰𝟬. Anchor Bible 2A. New York: Doubleday, 2006. (Commentary on 21:22–25.) 4. 𝗪𝗲𝘀𝘁𝗯𝗿𝗼𝗼𝗸, 𝗥𝗮𝘆𝗺𝗼𝗻𝗱. “Lex Talionis and Exodus 21,22–25.” Revue Biblique 93 (1986): 52–69. 5. 𝗦𝗽𝗿𝗶𝗻𝗸𝗹𝗲, 𝗝𝗼𝗲 𝗠. “The Interpretation of Exodus 21:22–25 (Lex Talionis) and Abortion.” Westminster Theological Journal 55 (1993): 233–253. 6. 𝗠𝗶𝗹𝗴𝗿𝗼𝗺, 𝗝𝗮𝗰𝗼𝗯. “The Betrothed Slave-Girl, Lev 19:20–22.” Zeitschrift für die alttestamentliche Wissenschaft 89 (1977): 43–50. (Discusses related legal status of the fetus in biblical and ancient Near Eastern law.)

𝗕𝗶𝗯𝗹𝗶𝗼𝗴𝗿𝗮𝗽𝗵𝘆 1. 𝗘𝗹𝗹𝗶𝗻𝗴𝘁𝗼𝗻, 𝗝𝗼𝗵𝗻. “Miscarriage or Premature Birth?” The Bible Translator 37, no. 3 (1986): 334–337. 2. 𝗝𝗮𝗰𝗸𝘀𝗼𝗻, 𝗕𝗲𝗿𝗻𝗮𝗿𝗱 𝗦. “The Problem of Exodus 21:22–5 (Ius Talionis).” In Essays in Jewish and Comparative Legal History, 75–107. Leiden: Brill, 1975. 3. 𝗣𝗿𝗼𝗽𝗽, 𝗪𝗶𝗹𝗹𝗶𝗮𝗺 𝗛. 𝗖. 𝗘𝘅𝗼𝗱𝘂𝘀 𝟭𝟵–𝟰𝟬. Anchor Bible 2A. New York: Doubleday, 2006. (Commentary on 21:22–25.) 4. 𝗪𝗲𝘀𝘁𝗯𝗿𝗼𝗼𝗸, 𝗥𝗮𝘆𝗺𝗼𝗻𝗱. “Lex Talionis and Exodus 21,22–25.” Revue Biblique 93 (1986): 52–69. 5. 𝗦𝗽𝗿𝗶𝗻𝗸𝗹𝗲, 𝗝𝗼𝗲 𝗠. “The Interpretation of Exodus 21:22–25 (Lex Talionis) and Abortion.” Westminster Theological Journal 55 (1993): 233–253. 6. 𝗠𝗶𝗹𝗴𝗿𝗼𝗺, 𝗝𝗮𝗰𝗼𝗯. “The Betrothed Slave-Girl, Lev 19:20–22.” Zeitschrift für die alttestamentliche Wissenschaft 89 (1977): 43–50. (Discusses related legal status of the fetus in biblical and ancient Near Eastern law.)

𝗘𝘅𝗼𝗱𝘂𝘀 𝟮𝟭:𝟮𝟮–𝟮𝟱 does not establish a ban on abortion. The ancient Hebrew consonantal text (without later vowel points) describes men fighting who strike a pregnant woman so that “her children come out” (yatsa yeladeyha). If there is no further “harm” (ason), the offender pays a fine; only if harm occurs does the law of retaliation apply. Most scholars read the “harm” as injury to the woman, not as the death of a fetus treated as a full legal person. The scenario is accidental injury during a brawl, not a deliberate medical procedure, and the text reflects the limited medical categories of its time rather than a modern distinction between miscarriage and premature live birth. Claims that “God/Yahweh bans abortion” therefore rest on later interpretive traditions, not on a clear prohibition in the original Hebrew of this passage. 𝗕𝗶𝗯𝗹𝗶𝗼𝗴𝗿𝗮𝗽𝗵𝘆 1. 𝗘𝗹𝗹𝗶𝗻𝗴𝘁𝗼𝗻, 𝗝𝗼𝗵𝗻. “Miscarriage or Premature Birth?” The Bible Translator 37, no. 3 (1986): 334–337. 2. 𝗝𝗮𝗰𝗸𝘀𝗼𝗻, 𝗕𝗲𝗿𝗻𝗮𝗿𝗱 𝗦. “The Problem of Exodus 21:22–5 (Ius Talionis).” In Essays in Jewish and Comparative Legal History, 75–107. Leiden: Brill, 1975. 3. 𝗣𝗿𝗼𝗽𝗽, 𝗪𝗶𝗹𝗹𝗶𝗮𝗺 𝗛. 𝗖. 𝗘𝘅𝗼𝗱𝘂𝘀 𝟭𝟵–𝟰𝟬. Anchor Bible 2A. New York: Doubleday, 2006. (Commentary on 21:22–25.) 4. 𝗪𝗲𝘀𝘁𝗯𝗿𝗼𝗼𝗸, 𝗥𝗮𝘆𝗺𝗼𝗻𝗱. “Lex Talionis and Exodus 21,22–25.” Revue Biblique 93 (1986): 52–69. 5. 𝗦𝗽𝗿𝗶𝗻𝗸𝗹𝗲, 𝗝𝗼𝗲 𝗠. “The Interpretation of Exodus 21:22–25 (Lex Talionis) and Abortion.” Westminster Theological Journal 55 (1993): 233–253. 6. 𝗠𝗶𝗹𝗴𝗿𝗼𝗺, 𝗝𝗮𝗰𝗼𝗯. “The Betrothed Slave-Girl, Lev 19:20–22.” Zeitschrift für die alttestamentliche Wissenschaft 89 (1977): 43–50. (Discusses related legal status of the fetus in biblical and ancient Near Eastern law.)

In short: the Hebrew Bible’s Noah story is a later, monotheistic reworking of a much older Mesopotamian flood tradition, not a second-century BCE invention by Hasmonean scribes.