Biblical Contradictions

These accounts of the same battle record different numbers (1,700 vs. 7,000 horsemen). Both numbers cannot be simultaneously correct. This contradiction cannot be attributed to a simple copying error in Hebrew numerals, as these are written differently.

This tenfold discrepancy (40,000 vs. 4,000) cannot be attributed to scribal error in Hebrew numerals, as these are written out differently. While some translations use "four thousand" (אַרְבַּעֶת אֲלָפִים, arba'at alafim) in both passages to harmonize them, the Hebrew text of 1 Kings clearly states "forty thousand" (אַרְבָּעִים אֶלֶף, arba'im 'elef).

This presents a logical impossibility, as 2 Chronicles 21:20 states that Ahaziah's father, Jehoram, died at age 40. Ahaziah could not assume the throne at 42 when his father was 40. This contradiction demonstrates a clear scribal error that remained in the canonical text.

Both passages refer to the same person and event but give contradictory numbers of enemies killed. While both feats would be extraordinary, the texts present different specific numbers (800 vs. 300) that cannot both be historically accurate.

These parallel accounts offer different durations for the same divine punishment option. The Septuagint (Greek translation of the Old Testament) reads "three years" in both passages, suggesting later scribes attempted to harmonize the contradiction.

Numbers 25:9 states that 24,000 people died in the plague, while Paul in 1 Corinthians 10:8 says 23,000 died. This numerical discrepancy cannot be reconciled without altering one of the texts.

Genesis clearly states 70 descendants of Jacob came to Egypt. Acts, quoting the Septuagint version of Genesis, states 75. While the Septuagint includes 5 additional descendants of Joseph not found in the Hebrew Masoretic text, this presents a direct contradiction between the New Testament usage and the standard Hebrew Old Testament text.

Genesis 6 instructs Noah to take two (a pair) of every kind of animal. Genesis 7 gives a different instruction: seven pairs of clean animals and birds, but only one pair of unclean animals. These are contradictory commands regarding the number of animals required.

The two accounts of David's census provide significantly different numbers for the fighting men in both Israel and Judah. The discrepancy is substantial (300,000 for Israel, 30,000 for Judah) and cannot be easily reconciled through interpretation or known scribal error patterns.

The accounts differ not only on the price but also the currency (silver vs. gold) paid by David for the same site (Araunah's/Ornan's threshing floor). 600 shekels of gold is vastly more valuable than 50 shekels of silver, representing a major discrepancy.

Matthew states that Joseph's father was Jacob, while Luke says it was Heli. A man cannot have two biological fathers. While some suggest one genealogy follows Mary's line, both texts explicitly trace Joseph's lineage. The Greek grammar in Luke 3:23 explicitly identifies Joseph, not Mary, as the son of Heli, following a standard patrilineal structure.

Genesis states that Arphaxad was the direct father of Shelah, while Luke inserts an additional generation (Cainan) between them. This genealogical contradiction cannot be reconciled without altering one of the texts.

Genesis 36:3 identifies Ishmael's daughter as Basemath, while Genesis 28:9 calls her Mahalath. Both passages identify her as Ishmael's daughter and Nebaioth's sister, confirming they refer to the same person with different names.

Genesis 36:12 identifies Timna as Eliphaz's concubine who bore him a son named Amalek, while 1 Chronicles 1:36 lists Timna as one of Eliphaz's sons. This contradiction cannot be reconciled without altering the plain meaning of one of the texts.

Moses' father-in-law is called by three different names in the Bible: Reuel (Exodus 2:18), Jethro (Exodus 3:1), and Hobab (Judges 4:11). While some suggest these might be different titles or names for the same person, the texts present them as proper names without explanation.

1 Chronicles 2:13-15 lists David as Jesse's seventh son, while 1 Samuel 16:10-11 indicates that David was the eighth son. This numerical contradiction cannot be reconciled without assuming one of the texts is in error.

In Matthew, the daughter is already dead when Jairus approaches Jesus. In Mark and Luke, she is still alive but dying. While Mark and Luke report that messengers later inform Jairus his daughter has died, Matthew's account has her dead from the beginning of the encounter, creating a chronological contradiction.

The Synoptics state Jesus immediately went into the wilderness for 40 days after his baptism, while John indicates Jesus was calling disciples and attending a wedding within days of his baptism. These chronologies cannot both be accurate.

John places the temple cleansing near the start of Jesus' ministry, shortly after his first miracle. The Synoptic Gospels place it during the final week of his life, immediately after his triumphal entry into Jerusalem. While some suggest two separate cleansings, the detailed similarities in the accounts make this unlikely and point to a significant chronological discrepancy between John and the Synoptics.

The two creation accounts in Genesis provide conflicting orders. Genesis 1 describes the creation of plants, then animals, then humans (male and female created simultaneously). Genesis 2 describes the creation of man first, then plants (the Garden), then animals, and finally woman from the man's rib. These sequential differences are irreconcilable.

Mark places the crucifixion at 9 AM, while according to John, Jesus was still being tried at noon. The Jewish reckoning of hours was from sunrise, so "third hour" is approximately 9 AM and "sixth hour" is noon. Roman time-keeping would not resolve this contradiction. Both timelines cannot be historically accurate.

Matthew places Jesus's first appearance to the disciples in Galilee (about 70 miles north of Jerusalem), while Luke and John place it in Jerusalem on the day of resurrection. These geographically distant locations cannot be reconciled without significantly altering the narratives.

Matthew describes the stone being rolled away by an angel after the women arrived, with an earthquake occurring in their presence. Mark, Luke, and John all state the stone was already rolled away when the women arrived. These contradictory sequences cannot both be historically accurate.

The Synoptic Gospels (Matthew, Mark, and Luke) state that Jesus ate the Passover meal with his disciples before his arrest and crucifixion, meaning he was crucified after the Passover meal. The Gospel of John, however, says Jesus was tried and crucified before the Passover meal was eaten, placing his death on the day of preparation for Passover. This creates a direct contradiction about whether Jesus died before or after the Passover meal.

The Gospels disagree on Jesus' final words before his death. Luke and John present a different saying as Jesus' last words, and both make it clear these are intended as his final utterance.

Some passages explicitly state that no human can see God and live, while others describe people seeing God face to face and surviving. Both statements cannot be literally true. This contradiction likely reflects evolving theological concepts of God's nature through different periods of biblical composition.

Multiple passages explicitly state that God does not change his mind, while others explicitly state that he does. This presents a direct logical contradiction. While some theologians attempt to reconcile these by distinguishing between God's essential nature and his responses to human actions, the texts themselves make categorical claims that cannot both be literally true.

James unequivocally states that God tempts no one. However, Genesis explicitly says God "tested" (Hebrew: נִסָּה, nissah - often translated as 'tempted' or 'proved') Abraham by commanding him to sacrifice Isaac. While translators may choose "tested" over "tempted," the underlying Hebrew word carries the connotation of putting someone to the test, often through hardship or a difficult command, which James says God does not do. This presents a direct theological contradiction.

The Ten Commandments state God punishes children for their parents' sins down multiple generations. However, Ezekiel and Deuteronomy explicitly state the opposite: children will *not* be punished for their parents' sins, and each person is responsible only for their own actions. This is a direct contradiction in divine law and principle.

Matthew states that Judas hanged himself, while Acts describes him falling headlong and bursting open. These are different modes of death that cannot both be accurate. Furthermore, Matthew says Judas threw the money away and the priests bought the field, while Acts says Judas purchased the field himself.

The first account describes Saul committing suicide by falling on his sword. The second account has an Amalekite claiming to have killed Saul at his request. While some suggest the Amalekite was lying, the text itself presents both accounts as factual narratives of how Saul died.

Samuel attributes the incitement to God, while Chronicles attributes it to Satan. This presents a theological contradiction about the source of temptation. The contradiction likely reflects changing theological views between the time when Samuel was written and when Chronicles was composed centuries later.

Genesis 37:36 states that the Midianites sold Joseph to Potiphar (implying they were the intermediaries), while Genesis 39:1 states Potiphar bought Joseph from the Ishmaelites (who initially took Joseph). The roles of Midianites and Ishmaelites in the sale create narrative complexity, potentially reflecting different source traditions combined in the final text.

2 Samuel 6:23 explicitly states that Michal, David's wife and Saul's daughter, remained childless until her death. However, 2 Samuel 21:8 mentions the "five sons of Michal the daughter of Saul." While some translations attempt to harmonize this by suggesting "Merab" (Michal's sister) was intended or that Michal raised Merab's sons, the Hebrew text clearly reads "Michal," creating a direct contradiction.