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The following is an as-yet incomplete list of alleged contradictions in the Bible from the list by Evil Bible. The critic's words are italicized when quoted.
The following is just a concise summary of the refutations, for more detail see the pages for the Bible passages of the refuted claims.
Claims 1-10
| Allegation | Solution | |||||||||
|---|---|---|---|---|---|---|---|---|---|---|
| 1. God is satisfied with his works
God is not satisfied with his works Genesis 6:6 And it repented the Lord that he had made man on the earth, and it grieved him at his heart. |
Apparently the critic skipped the whole "Garden of Eden" part of the Bible. God originally was pleased with creation, then Satan and mankind rebelled to do evil, corrupting His creation. So God wasn't pleased. Logically if God was pleased and then stopped being pleased you would assume something changed with those involved, just as a parent may be pleased with their children when they are born, but can become displeased when they act naughty. There's no contradiction here, just a critic who can't think critically. | |||||||||
| 2. God dwells in chosen temples
2 Chronicles 7:16 For now have I chosen and sanctified this house, that my name may be there for ever: and mine eyes and mine heart shall be there perpetually. God dwells not in temples Acts 7:48 Howbeit the most High dwelleth not in temples made with hands; as saith the prophet, |
The EvilBible doesn't quote 2 Chronicles 7 in context, verse 14 shows that God is hearing from Heaven. The passage in context is not saying God makes it His home, just that He chooses and sanctifies it so His name will be there forever, and that He'll watch over it constantly. That God is said to hear from Heaven clearly shows His home will not be on Earth or one of its buildings, consistent with Acts 7:48. | |||||||||
| 3. God dwells in light
1 Timothy 6:16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen. God dwells in darkness 1 Kings 8:12 Then spake Solomon, The LORD said that he would dwell in the thick darkness. Psalms 18:11 He made darkness his secret place; his pavilion round about him were dark waters and thick clouds of the skies. Psalms 97:2 Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne. |
The distinction here is only apparent from examining the original Hebrew text of the Old Testament passages. Simply put the KJV translated a word as "darkness" that actually would be better translated as "storm" or "stormcloud", the Hebrew word araphel.[1] The normal Hebrew word used in the Old Testament for darkness is actually choshek which is translated "dark" or "darkness" 77 out of 80 times by the KJV.[2] Another Hebrew word sometimes translated darkness, ophel, refers to dusk, a time of day, as seen from its use in Job 3:6 and Psalms 91:6.[3]
In other words, God dwells with light in Heaven but surrounds Himself with dark stormclouds when coming down to meet human beings on Earth. God the Father dwells with the ultimate source of light, Jesus the Son of God, who at the end of time will be the only light source needed for the New Jerusalem. (Revelation 21:23) When Jesus said He was the "Light of the World" in other words He wasn't just figuratively speaking. However, God surrounds Himself with dark stormclouds when He comes down to meet human beings (Ex. 19:9,20:21; Deut. 4:11,5:22; 2 Sam. 22:10-12; Ps. 18:9) God ultimately uses these dark storm clouds as a covering, a curtain or barrier. (Job 22:14) Thus, dark stormclouds are used to surround light. | |||||||||
| 4. God is seen and heard
Exodus 33:22 And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: Exodus 33:11 And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle. Genesis 3:9 And the LORD God called unto Adam, and said unto him, Where art thou? Genesis 32:30 And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved. Isaiah 6:1 In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Exodus 24:9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: God is invisible and cannot be heard John 1:18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. John 5:37 And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape. Exodus 33:20 And he said, Thou canst not see my face: for there shall no man see me, and live. 1 Timothy 6:16 Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen. |
The answer to this is really pretty simple, and contained in John 1:18 - none have seen God the Father, but God the Father has declared His Son, the Word, to be God as well. This answer is also provided by Jesus. Jesus claimed to have existed with God the Father before the world itself and to have shared His Father's glory. This is repeated elsewhere as well in the Bible. (Proverbs 8:22-31; Colossians 1:17; 1 John 1:1-3) Jesus in Revelation 1:7-8 is called "the Lord, which is, and which was, and which is to come, the Almighty." Isaiah 9:6 prophesied that His name would be "Wonderful, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace."
It appears thus that the first half of Exodus 33 refers to Jesus appearing as the Angel of the Lord and speaking to Moses, just as He did throughout the Old Testament to many of the patriarchs, and was called God frequently when doing so. The last half of the chapter refers to God the Father Himself speaking and saying none can see His face. Genesis 32:30 refers to Jesus, the Angel of the Lord, as God, as do many other places in the Old Testament. Thus Jesus could be seen face to face, yet be considered God, while God the Father could not be seen face to face as something in God the Father's glorious nature meant those who looked on His face would die. | |||||||||
| 5. God is tired and rests
Exodus 31:17 It is a sign between me and the children of Israel for ever: for in six days the LORD made heaven and earth, and on the seventh day he rested, and was refreshed. God is never tired and never rests Isaiah 40:28 Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. |
There are actually a number of other passages that mention God being weary including Isaiah 1:14, 7:13, 15:6, 43:24, and Malachi 2:17. Therefore I see two possibilities:
1. Isaiah 40:28 was just referring to physical weariness, which God is never said to be. In each case it refers to God being spiritually grieved or wearied at mankind's sinfulness, rather than actual physical exhaustion. As observed by Probe, "The idea is not that God is 'tired' in the sense of 'fatigued.' Rather, God is weary of holding back His righteous judgment... These are not the words of a being who is tired in the sense of needing rest. These are the words of one who is tired of restraining His righteous judgment."[4] 2. A second possibility may be that the Isaiah 40:28 passage is actually getting mistranslated from the Hebrew. It is the only passage in the entire Bible that I am aware of to be translated as saying God does not get weary, after all. Reading the interlinear does not show any word translated "not" so perhaps the passage should actually read "Have you heard of the everlasting God Jehovah, Creator of the utmost parts of the Earth? Faint and weary, seek wisdom."
In other words, rather than referring to God, the words could be a directive to those who are faint and weary to seek God's wisdom. Using PowerBible CD, the interlinear does not show any words in the passage translated "not" or "neither" so perhaps those are specific to later manuscripts, an error that crept in? If so, checking the oldest manuscripts for Isaiah such as the Great Isaiah Scroll might reveal that the passage is just being slightly mistranslated, and never said God does not grow weary. | |||||||||
| 6. God is everywhere present, sees and knows all things
Proverbs 15:3 The eyes of the Lord are in every place, beholding the evil and the good. Psalms 139:7-10 Whither shall I go from thy spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; Even there shall thy hand lead me, and thy right hand shall hold me. Job 34:21-22 For his eyes are upon the ways of man, and he seeth all his goings. There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves. God is not everywhere present, neither sees nor knows all things Genesis 11:5 And the Lord came down to see the city and the tower, which the children of men builded. Genesis 18:20-21 And the Lord said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know. Genesis 3:8 And they heard the voice of the Lord God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the Lord God amongst the trees of the garden. |
None of the second set of verses contradicts the first group. Genesis 11:5, 18:20-21, and 3:8 all fail to prove the premise that God does not see everything which is occurring. Some of the passages may refer to Christophanies where Jesus, the Son of God the Father, took on physical form or appearance on Earth. If so, it would have been Jesus going down in person to look more closely at the actions of mankind, while God the Father could see what was happening without having to do so.
But regardless, all of the passages show that God found out what was going on, and had the ability to do so, nowhere contradicting the other passages which say God looks at all the actions of mankind. Indeed, commonsense dictates that "looking" requires a conscious choice and action, if God chose to accomplish that by, at times, descending for a more 'up close and personal' type of scrutiny, that is by no means a contradiction. | |||||||||
| 7. God knows the hearts of men
Acts 1:24 And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen, Psalms 139:2-3 Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. Thou compassest my path and my lying down, and art acquainted with all my ways. God tries men to find out what is in their heart (sic) Deuteronomy 13:3 Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul. 8:2 And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no. Genesis 22:12 And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. |
Why the critic thinks there is a contradiction here I'm not sure. Yes, God knows the hearts of men, but this is because God tests them to find out what's in their hearts. They are compatible, not contradictory concepts. In fact, the quoted Psalms 139:2-3 even specifically indicates this by explaining that God knows our thoughts because He examines our paths while acquainting Himself with our ways. | |||||||||
| 8. God is all powerful
Jeremiah 32:27 Behold, I am the Lord, the God of all flesh: is there any thing too hard for me? Matthew 19:26 But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible. God is not all powerful Judges 1:19 And the Lord was with Judah; and he drave out the inhabitants of the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron. |
The context of the chapter shows that the subject was Judah, not God; and thus it was Judah's weakness that was being discussed, not God's. The verse in context is saying that Judah was allowed by God to drive out the mountain inhabitants but not those in the valley.
So, why would God allow Judah to drive out one but not the other? God did not want to let Israel conquer too quickly so the lands being conquered wouldn't fall into disrepair and chaos. As such it was deliberate on God's part to let Judah win one major battle but not conquer everything in sight.
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| 9. God is unchangeable
James 1:17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Malachi 3:6 For I am the LORD, I change not; therefore ye sons of Jacob are not consumed. Ezekiel 24:14 I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God. Numbers 23:19 God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? God is changeable Genesis 6:6 And it repented the LORD that he had made man on the earth, and it grieved him at his heart. Jonah 3:10 And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not. 1 Samuel 2:30-31 Wherefore the Lord God of Israel saith, I said indeed that thy house, and the house of thy father, should walk before me for ever: but now the Lord saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed. Behold, the days come, that I will cut off thine arm, and the arm of thy father's house, that there shall not be an old man in thine house. 2 Kings 20:1-6 In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David's sake. Exodus 33:1-14 And the Lord said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it: And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite: Unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way. And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments. For the Lord had said unto Moses, Say unto the children of Israel, Ye are a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee. And the children of Israel stripped themselves of their ornaments by the mount Horeb. And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, that every one which sought the Lord went out unto the tabernacle of the congregation, which was without the camp. And it came to pass, when Moses went out unto the tabernacle, that all the people rose up, and stood every man at his tent door, and looked after Moses, until he was gone into the tabernacle. And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the Lord talked with Moses. And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door. And the Lord spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle. And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. |
Perhaps the best answer is that provided by CARM, "When God says that He does not change, He is speaking about His nature and character. But this does not mean that He cannot change how He works with people throughout history."[5] For a similar passage to Malachi 3:6, see Psalms 89:34 - "My covenant will I not break, nor alter the thing that is gone out of my lips." Here it is explained why the "sons of Jacob are not consumed" and what change is being discussed.
Clearly God by saying "I change not" as seen in the above passage is referring to His covenants with Abraham, Jacob, and David to preserve a lineage as His chosen people. It is for this reason that God numerous times when disgusted with Israel did not wipe them off the face of the planet (which judging by his frustration levels expressed numerous times, He would certainly have liked to do). Instead as God promised David, He used punishments (v. 32) but He refused to break His covenant that David's seed would endure for ever. (v. 36) Nonetheless, God can be seen numerous times to change His mind or regret His decisions. (e.g. Ge. 6:6; 1 Sam. 15:11,35; Jon. 3:10) Clearly God by saying "I change not" as seen in the above passage is referring to His covenants with Abraham, Jacob, and David to preserve a lineage as His chosen people. It is for this reason that God numerous times when disgusted with Israel did not wipe them off the face of the planet (which judging by his frustration levels expressed numerous times, He would certainly have liked to do). Instead as God promised David, He used punishments (v. 32) but He refused to break His covenant that David's seed would endure for ever. (v. 36) This can also be seen from the following passage with Moses where God ends up "repenting" for punishing Israel's idolatry of the golden calf:
God does not change His covenants and promises, and this is repeated throughout the Bible:
Nonetheless, God can be seen numerous times to change His mind or regret His decisions. (e.g. Ge. 6:6; 1 Sam. 15:11,35; Jon. 3:10) While God does not regret doing wrong (since God does not sin or do wrong), He can be seen to regret justifiable punishments enacted on evil human beings. (e.g. Ex. 32:14; Deut. 32:36; Jg. 2:18; 2 Sam. 24:16; 1 Chr. 24:15; Ps. 90:13; 106:45; 135:14; Jer. 26:19; Am. 7:3-6; Jon. 3:10) Some of the confusion may be caused the archaic usage by the KJV of the word "repent" which is used to mean God simply being sorrowful, even for executing just punishments, and usage of the word "evil" which is used simply to mean a harsh punishment. See for example its usage in Jeremiah 18:8-13 where God says He will "repent of the evil" He does in punishing evil nations as long as they turn from their evil, and that if they do evil then He will "repent of the good". In KJV-speak, verse 12 even continues with "Thus saith the Lord; Behold I frame evil against you... return ye now every one from his evil way, and make your ways and your doings good." | |||||||||
| 10. God is just and impartial
ABC:Psalms 92:15 To shew that the Lord is upright: he is my rock, and there is no unrighteousness in him. ABC:Genesis 18:25 That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right? ABC:Deuteronomy 32:4 He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. ABC:Romans 2:11 For there is no respect of persons with God. ABC:Ezekiel 18:25 Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal? God is unjust and partial ABC:Genesis 9:25 And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren. ABC:Exodus 20:5 Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; ABC:Romans 9:11-13 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. ABC:Matthew 13:12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. |
The critic makes some serious mistakes in trying to attribute injustice and partiality to God. First of all, Genesis 9:25 contains something Noah said, not God, and that was because his son had immorally looked at his father's nudity. As a result Noah cursed his younger son. However, even IF that had been something God had said, not Noah, it would not have necessarily shown injustice or partiality since it was a condemnation of an immoral action. Using that as the primary example of God's injustice displays seriously flawed reasoning, as well as carelessness, on the part of the critic.
The critic seems to be arguing that Exodus 20:5 displays partiality because children experience the consequences of their ancestor's decisions to the third and fourth generations. This may well be a reference to disease. God punishes individuals who hate Him with diseases and physical maladies that carry over into their later generations. However, despite this God forgives those who repent, healing their lives and bodies. The critic noticeably does not mention the next verse, Exodus 20:6, which specifically states that God shows mercy to those who love Him and righteously keep His commandments. In the Mosaic Law, God elsewhere specifically states that children are not to be put to death for the actions of their parents, or parents for what their children have done, but punishment should be based upon their individual actions. Therefore, while God may execute forms of punishment on later generations through disease, execution was to occur only when an individual had done that which was clearly evil. (ABC:Deuteronomy 24:16, ABC:2 Kings 14:6) Ultimately final judgment at the end of the time will be based solely on a person's actions irrespective of what their ancestors have done. (ABC:2 Corinthians 5:10, ABC:Revelation 20:12) Concerning the critic's third allegation of injustice/partiality by God and Romans 9:11-13, God did determine before Jacob and Esau were born which should rule over the other. However, this is because God is able to know our personalities and what we are like inside before we're even born. Evil people begin thinking and doing evil from the womb, just as the good are known from this time as well. (ABC:Jeremiah 1:5, ABC:Psalms 58:3) However, God still pleads with those who are evil to change and do what is right, and makes clear that He takes no pleasure in the deaths of those who are wicked. (ABC:Ezekiel 33:11) So, in conclusion, just because God knew enough of what Jacob and Esau were like while they were still in the womb to foreordain aspects of their lives, does not mean that God is unjust or impartial. It simply evinces the depths of God's knowledge and understanding to realize what kind of people we are from the moment we are created, even before we leave our mother's wombs. Furthermore, it should be pointed out that Esau, like his brother Jacob, was blessed permanently with land that God has permanently left to his descendants. (ABC:Deuteronomy 2:4-5) Finally, the critic accuses God of injustice and partiality because in Matthew 13:12 Jesus says that those who have will be given more, and those with little will have that little taken away from them. However, the fuller context shows that this was spoken concerning knowledge of the Kingdom of Heaven. The ones Jesus was speaking to had closed their own eyes (ABC:Matthew 13:14) because they did not want to realize the truth. Truth is something given to those who seek it earnestly, who wish to know righteousness. (ABC:Proverbs 2:3-7, ABC:Matthew 7:7-8) Therefore it is not unjust of God to take away the understanding of those who close their eyes and ears because they don't want to know or accept the truth. God is fair and gives wisdom generously to those who seek in a right spirit by trusting God (James 1:5-6). |
Claims 11-20
| Allegation | Solution | |||
|---|---|---|---|---|
| 11. God is the author of evil
ABC:Lamentations 3:38 Out of the mouth of the most High proceedeth not evil and good? ABC:Jeremiah 18:11 Now therefore go to, speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus saith the Lord; Behold, I frame evil against you, and devise a device against you: return ye now every one from his evil way, and make your ways and your doings good. ABC:Isaiah 45:7 I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things. ABC:Amos 3:6 Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? ABC:Ezekiel 20:25 Wherefore I gave them also statutes that were not good, and judgments whereby they should not live; God is not the author of evil ABC:1 Corinthians 14:33 For God is not the author of confusion, but of peace, as in all churches of the saints. ABC:Deuteronomy 32:4 He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. ABC:James 1:13 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: |
As pointed out by the Scofield Study Bible III in its note for Isaiah 45:7, the Hebrew word ra translated as "evil" in places like Isaiah 45:7, Jeremiah 18:11, and Amos 8:6 would be better translated as calamity, and carries the idea of suffering or punishment. Indeed, Isaiah 45:7 when examined reveals this, for light is indeed the opposite of darkness, but the opposite of peace is not evil, but chaos or calamity.
Jeremiah 18:11 when read in context with the surrounding verses (vv. 7-12) becomes even more apparent that God is not doing evil in the sense of unrighteousness but in the sense of calamity, or in other words producing just punishment for the wicked. Thus God says that if nations turn from their evil He will repent of the evil He'd planned to do to them (v. 8). Likewise God says that if a nation God had planned good for does evil, then because they have done evil, God will repent of the good He'd planned to do for their benefit (vv. 9-10). As for Lamentations 3:38 it is a rhetorical question, and when read in context (vv. 37-39) makes clear that the "evil" being referred to is simply just punishment for a person's evil deeds. The context of Ezekiel 20:25 (vv. 21-31) also makes plain that God is not doing evil in the sense of unrighteousness but rendering a just judgment upon evildoers. Israel at the time was performing heinous idolatry which included the abominable sin of sacrificing their own children alive to idols like Baal and Molech, which was why God punished them with ra, which while translated as "evil" by the KJV would better be translated as "calamity" or "affliction." | |||
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Claims 21-30
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Claims 31-40
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Claims 41-50
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Sources
- ↑ Brown, Driver, Briggs and Gesenius. Hebrew Lexicon entry for `araphel.' The KJV Old Testament Hebrew Lexicon.
- ↑ Brown, Driver, Briggs and Gesenius. Hebrew Lexicon entry for Choshek. The KJV Old Testament Hebrew Lexicon.
- ↑ Brown, Driver, Briggs and Gesenius. Hebrew Lexicon entry for 'ophel.' The KJV Old Testament Hebrew Lexicon.
- ↑ Gleghorn, Michael. Help Me Understand These Bible Contradictions. Probe Ministries.
- ↑ Does the Lord Change or Not? Christian Apologetics Research Ministry.
- ↑ Scofield, C.I. (2006). The Scofield Study Bible III. p. 934. Oxford University Press.
<metadesc>Alleged contradictions in the Bible answered. Debunking of Evil Bible's list.</metadesc>