@Victoria
This is an excellent list and LOL, not for the faint of heart if one is going to tackle each and every one listed....
So I thought I would look for anything that would show contradictions between translations or even within a translation made from more then one source.
While looking for that I also found the following, which may be a duplication from above...
I have not checked.
Discover 50 intriguing contradictions in the Bible, exploring discrepancies in key narratives. Dive into a scholarly analysis of these differences, highlighting the complexities of biblical texts.
www.bartehrman.com
Biblical Contradictions: List of 50 Biblical Inconsistencies
Our exploration into the biggest contradictions in the Bible (and differences!) begins with an example that, in a sense, binds the Old Testament with the New Testament in a paradoxical way.
#1 - The Earth Does Not Last Forever
In Ecclesiastes 1:4, we read that “the earth remains forever,” a sentiment echoed in Psalm 104:5, which praises God for laying the foundations of the earth so firmly that “it should never be moved.”
However, this view contrasts sharply with certain passages in the New Testament that foresee the destruction of the current earth and the creation of a new one. For example, 2 Peter 3:13 describes the hope for “new heavens and a new earth, where righteousness dwells,” and
Revelation 21:1 envisions “a new heaven and a new earth” after the first has passed away.
#2 - The Number of Animals Noah Took on the Ark
Another example that reminds us of the discrepancies in the Bible can be found in the story of Noah and the Ark. In Genesis 6:19-20, God commands Noah to take two of every kind of animal — one male and one female — onto the Ark to preserve their species. However, in Genesis 7:2-3, the instructions are more specific, stating that Noah should take seven pairs of clean animals (suitable for sacrifice) and one pair of unclean animals.
So, which is it? This discrepancy reflects differing traditions within the text, likely stemming from the merging of multiple sources behind the composition of Genesis. As Robert Alter explains in his
Commentary:
As scholarship has often noted, two versions of the Flood story, the Priestly and the Yahwistic, are
intertwined in a somewhat confusing fashion... Abraham ibn Ezra and other medieval exegetes rescue consistency by proposing that when God directed attention to the clean-unclean distinction, He had to add the difference in numbers because more animals needed to be sacrificed. (Noah, like his counterpart in the Mesopotamian Flood stories, does in fact offer a thanksgiving sacrifice after the waters recede.) But the tensions between the two versions, including how they record the time span of the Flood, persist, and there are some indications that the editor himself struggled to harmonize them.
#3 - Two Creation Stories
In exploring other biblical contradictions, we are (for now) staying with the Book of Genesis, which begins with
two distinct accounts of creation. In Genesis 1:1-2:3, it unfolds in a structured, ordered sequence over six days, culminating in the creation of humanity (male and female) together on the sixth day.
In Genesis 2:4-25, however, the narrative is more
focused on human formation. Here, man (
Adam) is created first from the dust of the ground, followed by vegetation, animals, and finally, a woman (Eve) as a helper. This portrayal is more intimate and anthropocentric, with God personally shaping Adam and breathing life into him.
#4 – Does God Forgive People?
In 2 Kings 24:4, we encounter a stark declaration: “The LORD was not willing to forgive,” specifically regarding the sins of King Manasseh, who led Judah into idolatry and shed innocent blood.
This statement stands in tension with the broader biblical theme of God’s mercy and willingness to forgive, as seen in passages like Psalms 103:3,10, which praise God for forgiving iniquities and not treating humanity as their sins deserve.
The contradiction deepens when we compare 2 Kings with 2 Chronicles. In the latter (2 Chronicles 33:19), we learn that Manasseh eventually repented, humbling himself before God, who then restored him.
However, repentance and restoration are entirely absent from the account in Kings, which portrays Manasseh’s sins as the ultimate reason for Judah’s destruction — a punishment that fell upon generations long after his reign.
#5 – How Many Items?
In the book of Ezra, we encounter a numerical inconsistency regarding the temple vessels that King Cyrus of Persia returned to the Jews for their use in rebuilding the temple in Jerusalem. Ezra 1:9-10 provides a detailed inventory:
1,000 silver cymbals
29 knives (the exact meaning of the term is debated)
30 golden cups
410 silver cups
1,000 other devices
This totals 2,469 items. Yet in Ezra 1:11, the text states that the total number of vessels returned was 5,400. This represents another example of the contradictions in the Bible, deriving from the difference between the listed items and the sum provided.
Attempts to
harmonize this contradiction by suggesting that not all items were included in the detailed list
seem unlikely. Verse 10 explicitly states, “and 1,000 other devices,” implying that all categories of vessels were accounted for.
#6 – Levite Cities: 11 or 13?
Another contradiction arises in the accounts of the Levite cities allocated to the descendants of Aaron. In 1 Chronicles 6:42-45, 11 cities are listed, but the text states there should be 13 in total. These cities include Hebron, Libna, Jattir, Eschtemoa, Holon, Debir, Aschan, Beth Shemesh, Geba, Alemet, and Anatot. The discrepancy between the stated total and the actual list creates an inconsistency within the text.
The parallel account in Joshua 21:13-19
provides a different list of 13 cities, with variations and additions. Notably, this list includes Ajin, Jutta, Gibeon, and Almon, which are absent in Chronicles, while Aschan and Alemet do not appear in Joshua’s account.
#7 – The Prophetess Huldah and Her Family: A Case of Differing Names
In 2 Kings 22:14, we read about Hilkiah the priest consulting the prophetess Huldah, who is described
as the wife of Shallum, son of Tikvah, the son of Harhas. However, the parallel account in 2 Chronicles 34:22 provides slightly different details about Huldah’s family.
Here, her husband is named Shallum, but his lineage includes
Tokhat and Hasra instead of Tikvah and Harhas. Even in the original Hebrew, these differences in names are clear and distinct.
#8 – The Passover Celebrations of Hezekiah and Josiah
A notable example of the contradictions in the Bible arises when comparing the accounts of
Passover celebrations under the reigns of King Hezekiah and King Josiah.
In 2 Kings 23:21-23, it’s stated that during Josiah’s reign, the Passover was celebrated for the first time since the era of the judges, explicitly noting that no such observance occurred during the time of the kings of Israel and Judah.
However, in 2 Chronicles 30, we find an account of
an earlier Passover celebrated under King Hezekiah. This celebration is described as extraordinarily large and marked by great joy, involving participants from both Judah and remnants of the northern kingdom of Israel.
#9 – Who Was David’s Scribe? Three Different Answers
A fascinating example of a biblical mistake relates
to the identity of the scribe who served during
King David’s reign.
In 2 Samuel 8:17, the scribe is identified as Seraiah. Later, in 2 Samuel 20:25, the same position is ascribed to someone named Shevah. Meanwhile, 1 Chronicles 18:16 lists Shawsha as the scribe during David’s reign. The differences in names are evident even in the original Hebrew, which creates a clear inconsistency in the record of this key position.
This contradiction may be the result of
scribal errors in the transmission of the texts, as the names are phonetically similar, suggesting possible confusion during copying.
#10 – The Mysterious Disappearance of Swords in Israel
A perplexing biblical contradiction emerges in the account of weaponry among the Israelites. In 1 Samuel 13:19-22, we are told that during Saul's reign,
there was not a single sword or spear among the Israelites, except for those belonging to Saul and his son Jonathan.
However, this claim is
difficult to reconcile with other passages. In the period of the judges, only a generation or so earlier, swords appear to have been commonplace. Judges 8:10 describes Gideon defeating 120,000 enemy swordsmen, and Judges 20:2,15,17 detail a vast Israelite army equipped for battle, implying they were well-armed.
#11 – Contradictions in the Story of Jacob and Esau: Method of Deception
The story of Jacob and Esau, as told in Genesis 27 and beyond, is a rich narrative full of theological and literary significance. However, as noted in Gabel’s Bible as Literature, it also exhibits several biblical contradictions and narrative inconsistencies, likely due to the blending of multiple sources.
One notable inconsistency lies in the methods Jacob uses to deceive his father, Isaac. The narrative presents two separate strategies: Jacob wears Esau’s clothes — which smell of the open country — and covers his arms with goatskins to mimic Esau’s hairy skin. While both methods are effective, the dual explanation seems redundant and
suggests the merging of two versions of the story.
Each may have originally featured a single method of deception, but they were later combined into the unified account we have today.
#12 – Contradictions in the Bible: Jacob’s Departure from Home
Another contradiction emerges in Jacob’s departure from home after the deception. In one account, he flees to Harran to escape Esau’s wrath, acting on his mother Rebekah’s advice (Genesis 27:42-45).
In another, Jacob travels to Harran to find a wife, following his father Isaac’s command (Genesis 28:1-5). These differing motivations for Jacob’s journey point to distinct narrative strands, each with its theological emphasis — one focusing on familial conflict and another on divine providence in securing the lineage of the patriarchs.
As we, in our exploration of the contradictions in the Bible, slowly shift focus to the New Testament, I'm reminded again of
Gail Evans' assertion that each biblical contradiction “is not so much the hard and fast word of God, but a collection of scrolls, written by various people” who often had different views about the relationship between humans and what they consider to be the Supreme Being or God.
#13 – What Did the Voice at Jesus’ Baptism Say?
The accounts of Jesus’ baptism in the Gospels of Matthew, Mark, and Luke reveal fascinating examples of discrepancy in the Bible regarding the words spoken by the divine voice from heaven. While all three narratives describe this pivotal event, the exact wording and audience of the voice differ, reflecting unique theological emphases and textual traditions.
Bart Ehrman, in his book
Jesus Interrupted (an excellent study of numerous contradictions in the Bible), notes: “The voice appears to be speaking to the people around Jesus, or possibly to John the Baptist, informing them who Jesus is.”
#14 – Conflicting Accounts of Paul’s Journeys
The life of the
apostle Paul provides another example of biblical contradiction when comparing his travel narrative in Galatians with that in the Acts of the Apostles. In Galatians 1:17-2:9, Paul emphasizes that, after his conversion, he did not go to Jerusalem immediately.
Instead, he traveled to Arabia and then returned to
Damascus. He states that he visited
Jerusalem only three years later, staying for 15 days and meeting only Cephas (Peter) and James. He explicitly notes that he did not meet any other apostles at that time.
Afterward, he went to Syria and Cilicia, and 14 years later, he returned to Jerusalem for the apostolic council, possibly corresponding to the events of Acts 15.
In
Acts 9, however, Paul’s movements after his conversion appear different. According to this account, Paul stayed in Damascus for many days, preaching the gospel before fleeing due to a plot against his life. He then traveled to Jerusalem, where he met Barnabas and was introduced to the apostles, with no mention of his journey to Arabia.
The text suggests he stayed in Jerusalem for a longer period, preaching openly before leaving for Caesarea and then Tarsus. Later, Barnabas brought him from Tarsus to Antioch, where Paul began his missionary work.
The two accounts
differ significantly in timing, locations, and the people Paul met, creating challenges for harmonizing the narratives.
In his
Commentary, therefore, Joseph Fitzmyer rightly points out that “Luke [Fitzmyer believes that the name of the author of Acts is Luke] says nothing about Paul's journey to Arabia or his return from there to Damascus (see Gal I: 17). Nor does he indicate that the "considerable time" (9:23) was actually "three years" (Gal 1:18).”
Did You Know?
How a Chat with My Uncle About Judas’ Death Turned Into a Lesson on Harmonizing Contradictions
A few years ago, I had an unforgettable conversation with my uncle, who firmly believes the Gospels contain no contradictions and provide absolute historical truth on every level. When he passionately asserted this, I brought up one of my favorite examples: The infamous contradiction about Judas’ death (see below).
Faced with the conflicting accounts in Matthew and Acts, my uncle confidently explained that Judas hanged himself, but the rope broke, and he fell. I couldn’t help but smile, not because I was trying to be smug, but because this explanation wasn’t his own. It was first proposed by none other than St. Augustine in the 5th century! Harmonizing these two accounts, however, creates a brand-new story, one that exists in neither source.
Even more amusingly, this explanation breaks the laws of physics. In the Greek original of Acts, the verb πρηνής (prenes) indicates that Judas fell headlong (literally: Face-first). If someone hangs themselves and the rope breaks, they’d fall feet-first, not on their head. And yet, my uncle, like Augustine before him, found a way to reconcile these contradictions, even if it meant bending the rules of gravity and historical methodology.
It was a great reminder that when it comes to harmonizing texts, you can make just about anything fit — if you try hard enough. But whether you’re inventing new stories or defying physics, that’s no longer the realm of historical inquiry; it’s creative apologetics at its finest!
#15 – The Genealogy of Jesus
One of the most well-known examples of the contradictions in the Bible lies in the
differing genealogies of Jesus presented in Matthew 1:1-17 and Luke 3:23-38. Both Gospels trace Jesus’ lineage, but they do so in significantly different ways, with notable discrepancies in names.
The differences in the lists of names are striking. For example, Jesus' grandfather in Matthew is Jacob, whereas it’s Heli in Luke (Matthew 1:16; Luke 3:23).
Similarly, the genealogies diverge dramatically in the generations following David. Matthew traces Jesus' descent through Solomon, emphasizing the royal line, while Luke follows Nathan, another son of David, presenting a priestly or prophetic lineage.
Some have suggested that Matthew provides Joseph’s legal lineage, while Luke traces a biological or maternal line. However, Bart Ehrman, in Jesus Interrupted, notes: “It is an attractive solution, but it has a fatal flaw. Luke explicitly indicates that the family line is that of Joseph, not Mary (Luke 1:23; also Matthew 1:16).
#16 – Where Was Jesus the Day After His Baptism?
The Gospels present differing accounts of what happened to Jesus immediately after his baptism. In the
Synoptic Gospels Jesus goes directly into the wilderness, where the Devil tempts him.
In contrast, the Gospel of John omits any mention of Jesus’ temptation in the wilderness. Instead, John describes a sequence of events in which John the Baptist, on the day after witnessing the Spirit descending on Jesus during his baptism, publicly identifies Jesus as the Lamb of God (John 1:29-34).
#17 – The Death of Judas: Two Contradictory Accounts
This is one of my favorite contradictions in the Bible, as it vividly illustrates the complexities of the Gospel and Acts narratives. The accounts of Judas Iscariot’s death in
Matthew 27:3-10 and Acts 1:18-19 differ both in the details of what happened and the description of his death.
In Matthew, Judas is said to have felt remorse after betraying Jesus, returned the 30 pieces of silver to the temple, and
hanged himself in despair. The chief priests used the returned money to buy a potter’s field, which came to be known as the “Field of Blood.”
In Acts, however, Judas’ death is described quite differently. Here, Judas is said to have acquired a field with the payment he received for his betrayal, and his death occurs when he falls headlong (Greek: πρηνὴς γενόμενος), bursting open and spilling his intestines. The verb πρηνὴς indicates, without a doubt, a headfirst fall!
#18 – Was Jairus’ Daughter Already Dead?
This example of biblical contradiction was at the heart of an online debate between Bart D. Ehrman and Matthew Firth that you can check out
here! What is this inconsistency all about?
In Mark 5:22-23 and Luke 8:41-42, Jairus approaches Jesus, pleading with him to heal his daughter, who is described as gravely ill but still alive. Jairus says: “My little daughter is dying” (Mark 5:23). However, while Jesus is on his way to Jairus’ house, a messenger arrives to report that the girl has died, leading to the
dramatic miracle where Jesus raises her from the dead.
In Matthew 9:18, the story takes a different turn. Here, Jairus tells
Jesus from the outset that his daughter has already died: “My daughter has just died. But come and put your hand on her, and she will live” (Matthew 9:18). It’s a small contradiction, but indeed a contradiction!
#19 – On What Day Did Jesus Die?
We know that Jesus
died by crucifixion. However, on what day? In the Synoptic Gospels, Jesus is crucified
on the day of Passover (Nisan 15), following the Last Supper, which is described as a Passover meal. This timeline situates Jesus' death after the Passover lambs were sacrificed.
In contrast,
John’s Gospel places Jesus’ crucifixion
on the day before Passover (Nisan 14), at the same time the Passover lambs were being slaughtered in preparation for the festival (John 19:14).
#20 – The High Priest Abiathar in Mark 2:26
Another biblical mistake comes from Mark 2:26, where Jesus references an event from 1 Samuel 21:1-6. In Mark’s account, Jesus recalls how David, in need of food, entered the house of God and ate the consecrated bread, “in the days of
Abiathar the high priest.”
The problem lies in that, according to 1 Samuel, the high priest at the time of this event was
Ahimelech, Abiathar’s father. Abiathar became high priest later, following Ahimelech’s death. This discrepancy has prompted much scholarly debate.
However,
most critical scholars, unburdened by the radical understanding of
inerrancy, see it as a simple error or misattribution by the author of Mark.
#21 – Was the Curtain in the Temple Torn Before or After Jesus’ Death?
There is another contradiction in the Bible related to Jesus’ death. It centers on the timing of the tearing of the temple curtain. In
Matthew 27:50-51, the moment is described as happening immediately
after Jesus' death: “And when Jesus had cried out again in a loud voice, he gave up his spirit. At that moment, the curtain of the temple was torn in two from top to bottom.”
However, in Luke’s account, a slight difference in the sequence arises.
Luke 23:45 mentions the tearing of the curtain just
before Jesus cries out: “Father, into your hands I commit my spirit.” This subtle shift in timing creates a discrepancy between Luke and the other Synoptic Gospels.
#22 – How Many Times Will the Rooster Crow Before Peter Denies Jesus?
A subtle and funny contradiction emerges in the accounts of Peter’s denial of Jesus and the role of the rooster’s crowing.
In
Mark 14:30, Jesus predicts: “Truly I tell you, today – yes, tonight – before
the rooster crows twice you yourself will disown me three times.” True to the prediction, Mark’s Gospel records the rooster crowing twice as Peter denies Jesus three times (Mark 14:68, 72).
In contrast, the other Gospels —
Matthew (26:34),
Luke (22:34), and
John (13:38) — simplify the prediction, stating that Peter will deny Jesus three times before the rooster crows, with
no mention of a
second crowing.
Jesus' birth stories in Matthew and Luke contain several examples of the contradictions in the Bible that scholars have noted since the work of Enlightenment thinkers in the 18th century. Let’s take a look!
#23 – The Hometown of Mary and Joseph
In
Matthew’s Gospel, the hometown of Mary and Joseph is implied to be
Bethlehem. The narrative begins with Jesus’ birth in Bethlehem and continues with the family fleeing to Egypt to escape
Herod’s massacre (Matthew 2:1-15). Only later, after returning from Egypt, do they settle in Nazareth, presented as a new location chosen to avoid Herod’s successor (Matthew 2:22-23).
Luke, however, explicitly states that Mary and Joseph were living in
Nazareth before Jesus’ birth. The couple travels to Bethlehem for a census, as Joseph is said to be of the house of David (Luke 2:4-5). After Jesus is born in Bethlehem, the family returns directly to Nazareth, with no mention of Egypt or Herod’s massacre (Luke 2:39-40).
#24 – Where Did the Family Go After Jesus’ Birth?
Another notable contradiction between Matthew and Luke concerns the family’s movements after Jesus was born. In
Matthew, the Holy Family doesn’t return to Nazareth immediately. Instead, they flee to
Egypt to escape King Herod’s order to kill all the male infants in Bethlehem.
In
Luke’s Gospel, however, there is no mention of Herod’s massacre or a flight to Egypt. After Jesus is born, the family completes the required purification rites in Jerusalem (Luke 2:22-24) and then returns directly to their home in
Nazareth.
#25 – Who Visited Baby Jesus?
The visitors who come to see baby Jesus differ significantly between Matthew and Luke. In
Matthew’s account, magi (wise men) from the East follow a star to Bethlehem, bringing gifts of gold, frankincense, and myrrh to honor the newborn “King of the Jews” (Matthew 2:1-12).
Luke, on the other hand, introduces humble shepherds who are visited by an angel announcing the birth of the Savior. The shepherds then go to Bethlehem to see Jesus, glorifying and praising God for what they had witnessed (Luke 2:8-20).
This difference but also other contradictory elements are
analyzed in depth by Raymond E. Brown in his magnificent and enormous book
The Birth of the Messiah. For those ready to immerse themselves in all the nuances and details of the birth narratives, it is a must-read.
#26 – Who Is For Jesus and Who Is Against Him?
Another discrepancy that Bart Ehrman highlights in his book Jesus Interrupted involves two seemingly contradictory sayings of Jesus as recorded in Matthew and Mark. In Matthew 12:30, Jesus states, “Whoever is not with me is against me,” drawing a clear line between allegiance and opposition. Yet, in Mark 9:40, he appears to express the opposite sentiment: “Whoever is not against us is for us.” These sayings, while similar in structure, convey starkly different messages.
#27 – The Council of Jerusalem
The description of the Jerusalem Council in
Acts 15 differs in emphasis from Paul’s account in
Galatians 2:1-10. In Galatians, Paul emphasizes his independence from the Jerusalem apostles, presenting the council as a private meeting where his mission to the Gentiles was endorsed.
The book of Acts, however, portrays the event as a public council where the apostles collectively and in harmony decide on guidelines for Gentile converts, such as abstaining from food sacrificed to idols.
#28 – Gamaliel’s Speech in Acts
Among the inconsistencies in the Bible, one stands out! In
Acts 5:34-39, Gamaliel, a Pharisee, refers to Theudas and Judas the Galilean as examples of failed revolutionary leaders. However, this raises a historical issue, as
Josephus, the Jewish historian, places Theudas after Judas the Galilean, suggesting that Luke (the author of Acts) may have
confused the chronological order.
#29 – Paul’s Views on Women: Silence or Leadership?
One of the most interesting examples of the contradictions in the Bible emerges when comparing Paul’s seemingly supportive views on women’s roles in the church with a passage often attributed to him but suspected by scholars to be a later interpolation.
In
1 Corinthians 14:34-35, Paul is quoted as saying: “Women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says.” In
Romans 16, however, Paul commends several women for their roles in the early Christian community. He praises Phoebe as a deacon (Romans 16:1), Junia as “outstanding among the apostles” (16:7), and others such as Priscilla, who worked alongside him in ministry.
Many scholars argue that may not be original to Paul’s letter. They note that the verses disrupt the flow of the surrounding text, where Paul discusses orderly worship, and that some manuscripts place the passage in different locations.
#30 – Stephen’s Account of Abraham’s Tomb in Acts: A Historical and Textual Contradiction
In Acts 7:15-16, Stephen, during his speech before the Sanhedrin, claims that
Abraham purchased a burial place in Shechem from the sons of Hamor. This account introduces several significant problems when compared to the Old Testament narrative.
According to Genesis 23, Abraham purchased a family tomb in Machpelah near Mamre from Ephron the Hittite, where Sarah, Abraham, Isaac, Rebekah, Leah, and Jacob were all eventually buried.
On the other hand, Genesis 33:18-19 and Joshua 24:32 state that the burial site in Shechem was purchased by
Jacob from the sons of Hamor and that it was Joseph, not Jacob, who was buried there.
#31 – Stephen’s Account of Abraham’s Tomb in Acts: A Historical and Textual Contradiction
Another possible biblical contradiction is related to the historical implausibility of Abraham interacting with the sons of Hamor.
According to Genesis 34, Hamor and his son Shechem lived during Jacob’s lifetime, a period long after Abraham’s death. This discrepancy makes it unlikely Abraham could have purchased land from them.
Additionally, the text of Genesis 23 does not indicate that Abraham owned other burial sites, and it seems illogical that Jacob would buy a tomb already owned by his grandfather.
#32 – Did the Arameans Stop Invading Israel?
In
2 Kings 6:23, we read that after a miraculous intervention where the prophet Elisha spares captured Aramean soldiers, the text concludes: “So the bands of Aram stopped raiding Israel’s territory.”
This statement suggests a cessation of hostilities between Aram (Syria) and Israel. However, in the very next verse (
2 Kings 6:24), the narrative
takes an opposite turn, as Ben-Hadad, king of Aram, gathers his entire army and lays siege to Samaria, the capital of Israel.
#33 – Who Instigated the Census: God or Satan?
In our journey through differences and contradictions in the Bible, we are driven back to the time of
King David and his census.
In
2 Samuel 24:1, it is the
Lord who incites David to number Israel, reflecting a theological perspective in which God is sovereign over all events, even those leading to judgment. In contrast,
1 Chronicles 21:1 attributes the incitement to
Satan which introduces a distinct shift in theological interpretation.
#34 – Differing Numbers in the Census
The reported results of the census
differ significantly between the two accounts.
2 Samuel 24:9 records 800,000 swordsmen in Israel and 500,000 men in Judah, while
1 Chronicles 21:5 lists 1,100,000 swordsmen in Israel and 470,000 in Judah.
#35 – The Death of Saul’s Sons vs. Deuteronomy’s Law
The execution of seven of Saul’s sons (2 Samuel 21:7-14) to atone for his actions contradicts
Deuteronomy 24:16, which explicitly states that children shouldn’t be punished for the sins of their fathers. This lex talionis violation suggests a tension between the moral and legal principles outlined in the Torah and the actions described in the narrative.
#36 – The Number of Saul’s Sons
Another example of the contradiction in the Bible arises concerning the number of Saul’s sons. In
1 Samuel 31:2 and
1 Chronicles 10:5, Saul and all his sons are said to have died in battle, yet
2 Samuel 21:1-14 introduces seven additional sons whose deaths are required to atone for Saul’s sin.
#37 – Michal or Merab?
In
2 Samuel 21:8, the text states that five of the executed sons were Michal’s. However, this conflicts with
2 Samuel 6:23, which explicitly states that Michal, David’s wife, had no children.
Scholars argue this is likely a scribal error and that the text should read “Merab” (Michal’s sister) instead of Michal. This correction aligns with
1 Samuel 18:17, where Merab is mentioned as Saul’s daughter.
#38 – Did Saul See Samuel Again After His Rejection?
An apparent biblical contradiction is also seen in
1 Samuel 15:35. There, it’s explicitly stated that after Saul was rejected by God: “Samuel did not see Saul again until the day of his death.” The Hebrew word used (ra’a), clearly indicates physical sight or meeting.
However, in
1 Samuel 19:24, Saul encounters Samuel during an episode in which Saul is overcome by the Spirit of God and prophesies in Samuel’s presence at Naioth in Ramah.
#39 – How Long Did Saul Reign?
An example of a time-based discrepancy in the Bible revolves around Saul’s reign as described in 1 Samuel 13:1. The verse famously omits Saul’s age and states that he reigned for only two years.
This short time frame contradicts Acts 13:21, where Paul declares that Saul ruled for 40 years. Additionally, if 1 Samuel 13:1 is taken as part of the narrative, verse 8 becomes problematic, as it suggests only seven days have passed, not two years.
#40 – How Many Men Were in the Ambush Against Ai?
In Joshua 8, a numerical error arises concerning the ambush Joshua planned against the city of Ai. In verse 3, Joshua selects
30,000 warriors for the ambush, clearly distinguishing this group from those engaged in the direct attack.
However, in verse 12, the text states that only
5,000 men were placed in ambush. The inconsistency between these two numbers is further complicated by verses 9 and 12, which indicate there was only one ambush force hidden west of the city.
#41 – What Livestock? The Plagues of Egypt
As we are getting close to the end of our journey through the contradictions in the Bible, one thing pops out! It seems that keeping
track of livestock was as challenging for the ancient authors as it might have been for Pharaoh!
In Exodus 9:5, during the
fifth plague, a pestilence is said to kill “all of the livestock of the Egyptians.”
Yet, just a few days later, in Exodus 9:21-22, the seventh plague of hail threatens to destroy “all the livestock in the fields.” The obvious question arises: what livestock? If the fifth plague wiped them all out, where did the animals for the seventh plague come from?
#42 – Did God Reveal His Name Yahweh to the Patriarchs?
It seems that even God can contradict himself — or at least, that’s how it appears in the Bible! In
Exodus 6:3, God tells Moses: “I appeared to Abraham, Isaac, and Jacob as God Almighty [El Shaddai], but by my name ‘The LORD’ [Yahweh], I did not make myself known to them.”
This statement suggests that Yahweh’s name was unknown to the patriarchs. But earlier in
Genesis 15:7, God declares to Abraham: “I am The LORD [Yahweh], who brought you from Ur of the Chaldeans.” Additionally, the name Yahweh is used repeatedly throughout Genesis.
#43 – Where Did Aaron, the Brother of Moses, Die?
This is another possible example of a contradiction in the Bible! In
Numbers 20:28 and
Numbers 33:38, Aaron is said to have died and remained
on the top of Mount Hor, a location emphasized as the site of his death and burial.
However, in
Deuteronomy 10:6, Aaron is reported to have died and been buried at Moser (or Moseroth), a completely different location.
After a couple of Old Testament examples of the contradictions in the Bible and clear differences, let’s get back to the New Testament. After all, when it comes to the contradictions in the Bible, most people think of the Gospels and the story of Jesus’ life!
#44 – Jesus’ Trial Before Pilate: Silent or Conversational?
The Gospel accounts of Jesus’ trial before Pilate reveal stark differences, particularly between Mark and John. In
Mark 15:2-5, Jesus remains almost entirely silent during the interrogation, uttering only the cryptic phrase “You say so” when asked if he is the King of the Jews.
In contrast,
John 18:33-38 presents a dramatically different scene where Jesus engages in an extended and profound dialogue with Pilate. Here, Jesus discusses the nature of his kingdom, truth, and authority, portraying him as a figure of wisdom and divine insight.
#45 – Pilate’s Declaration of Innocence: Present in John, Absent in Mark
Another important difference and a possible biblical contradiction concerns Pilate’s assessment of Jesus’ innocence. In
John 18:38, 19:4, and 19:6, Pilate declares three separate times: “I find no basis for a charge against him.”
In stark contrast,
Mark’s Gospel (15:1-15) contains no such declarations of innocence. Instead, Pilate’s role is portrayed as passive; he quickly succumbs to the demands of the crowd and authorizes Jesus’ crucifixion without protest or hesitation.
Why is that? Scholars have noted that the Gospel accounts of Jesus' trial and execution, when analyzed chronologically from Mark to John, become increasingly anti-Jewish. This progression likely reflects the evolving social dynamics and deteriorating relationship between Jews and Christians in the later part of the 1st century.
#46 – Did John the Baptist Recognize Jesus’ Identity?
Another example of the contradictions in the Bible emerges when comparing John the Baptist’s understanding of Jesus’ identity in
John 1 with his actions in
Matthew 11.
In John’s Gospel, John the Baptist unequivocally identifies Jesus as “the Lamb of God who takes away the sin of the world” (1:29) and as the one upon whom the Spirit descended, confirming him as the chosen one of God. This portrayal suggests that
John fully recognized Jesus’ divine role and identity from the outset.
However, in
Matthew’s Gospel, John later sends his disciples to ask Jesus, “Are you the one who is to come, or should we expect someone else?” (11:3). This question reflects
uncertainty or doubt on John’s part, which contradicts the confident declaration found in John 1.
#47 – Jesus’ Ministry: Apocalyptic Preacher or Divine Logos?
One striking difference and a possible contradiction between the Gospels lies in their portrayals of Jesus’ public ministry. In the Synoptic Gospels, Jesus is primarily depicted as a Jewish
apocalyptic preacher proclaiming
the imminent arrival of the Kingdom of God.
As Bart D. Ehrman explains in
Jesus: Apocalyptic Prophet of the New Millennium:
Throughout the earliest accounts of Jesus' words are found predictions of a Kingdom of God that is soon to appear, in which God will rule. This will be an actual kingdom here on earth. When it comes, the forces of evil will be overthrown, along with everyone who has sided with them, and only those who repent and follow Jesus' teachings will be allowed to enter.
In contrast, the
Gospel of John presents a markedly different picture. Here, Jesus focuses less on the coming kingdom and more on his identity as the
incarnate Logos (Word), the divine Son of God who came to reveal eternal truths and offer salvation through belief in him.
#48 – The Timing of Jesus’ Temple Cleansing: Early or Late?
In
John (2:13-16), this dramatic event occurs
early in Jesus’ ministry, shortly after his first miracle at the wedding in Cana. John uses this event to underscore Jesus’ divine authority and mission right from the start.
The
Synoptic Gospels, however, place the temple cleansing
near the end of Jesus’ ministry, during the final week of his life (Mark 11:15-17; Matthew 21:12-13; Luke 19:45-46). In these accounts, the cleansing is a catalyst for the events leading to
Jesus’ arrest and crucifixion.
#49 – Who Went to Jesus’ Tomb?
It only seems natural to end our journey through the contradictions in the Bible by looking at the central element of Christianity:
Jesus’ death and resurrection. These examples have been discussed for decades, even centuries, and are best explained in Bart Ehrman’s insightful and already mentioned book Jesus Interrupted.
A well-known contradiction involves the identities of those who visited Jesus’ tomb on Easter morning.
John 20:1 mentions Mary Magdalene alone, while
Matthew 28:1 lists Mary Magdalene and “the other Mary.”
Mark 16:1 adds a third woman, Salome, to the group.
Luke 24:1 expands it further to include Mary Magdalene, Joanna, Mary the mother of James, and “other women.”
#50 – Where Did the Disciples Go After the Resurrection?
A final example concerns Jesus’ post-resurrection instructions to his disciples and their immediate actions. In
Luke’s Gospel (24:49-53), Jesus explicitly tells his disciples to stay in
Jerusalem until they are “clothed with power from on high,” referring to the coming of the Holy Spirit at Pentecost.
In contrast,
Matthew 28:10, 16-20 records Jesus instructing his disciples to go to Galilee, where they meet him on a mountain and receive the Great Commission: “Go and make disciples of all nations.”
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