Genesis 1:25-27

Genesis 1:27

Genesis 2:18-19

Genesis 2:18-22

The questioner sets Moses against himself in Genesis chapters 1 & 2. It would seem to me that if there was a contradiction between the two accounts, Moses ought to have caught it prior to finishing his work. Yet Moses seemingly made no effort to correct any supposed error, nor did he acknowledge any such error. Genesis 1 provides a chronological order of creation. The tasks of each day are for our knowledge of the creation account. Genesis 2 is not a chronological account, nor is there anything in the text which would cause us to consider it to be. It is noteworthy that in Genesis 2, Moses records the works of God's creation in relation to man.-- God planted a garden and put the man in it (v 8, 15)-- God brought the beasts of the field before the man to be named (v 19-20)-- God took a rib from man, and created woman for him (v 21-25). The questioner makes some false assumptions and assertions which ought to be addressed: Regarding Day 6, the Scripture does not say that man and woman was made "...at the same time..." They were created in the same day, but not at the same time. Regarding "days", "evenings", and "mornings", the questioner scoffs at the idea that such distinctions could exist before the Sun was created. Do we need to see the sun for it to be day? Must we see the moon for ti to be night? If so, the extreme artic has no night through the summer months, and no day through the winter months. However, 1:3-5 mentions God's establishment of Day and Night. Moses' mention of "evenings" and "mornings" coincides with the Jewish clock, wherein the days run from sunset to sunset. Indeed, Elohim is plural. The same word is used in Deuteronomy 6:4, where Moses writes, "Hear O Israel, the LORD our God is one LORD." The question then is how can more than one be one? Well, in marriage, two people are one flesh (Genesis 2:24). In the church, many are one body (1 Corinthians 12:12). Lukewise, three persons of the Godhead are one God. All three persons of the Godhead were active in creation (Genesis 1:1-2, 26; John 1:1-3). Finally, the questioner assumes that Adam was brought into a desolate Earth. Did he not read that the Lord placed him in the garden? That doesn't sound desolate to me. Perhaps such reasoning is the product of the supposed contradiction between chapters 1 & 2. If the questioner would understand that Moses' purpose in the two chapters is different, he might have an easier time understanding the specifics in the text. There is no contradiction.

Genesis 1:1In the beginning God created the heaven and the earth.

Isaiah 44:24Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself.

John 1:6 There was a man sent from God, whose name was John. John 1:7 The same came for a witness, to bear witness of the Light, that all men through him might believe. John 1:8 He was not that Light, but was sent to bear witness of that Light. John 1:9 That was the true Light, which lighteth every man that cometh into the world. John 1:10 He was in the world, and the world was made by him, and the world knew him not.

1 Corinthians 8:6Yet for us there is one God, the Father, from whom all things are and for whom we exist, and one Lord, Jesus Christ, through whom all things are and through whom we exist

Colossians 1:16By him [Jesus] were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him.

Gen.2:4These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens.

Genesis 1:3 And God said, Let there be light: and there was light. Genesis 1:4 And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:5 And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. ...... Genesis 1:31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Genesis 2:1 Thus the heavens and the earth were finished, and all the host of them. Genesis 2:2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. Genesis 2:3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

Genesis 2:1 Thus the heavens and the earth were finished, and all the host of them. Genesis 2:2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. Genesis 2:3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

Genesis 1:11 And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. Genesis 1:12 And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. Genesis 1:13 And the evening and the morning were the third day.

Genesis 1:27 So God created man in his own image, in the image of God created he him; male and female created he them. Genesis 1:28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. Genesis 1:29 And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. Genesis 1:30 And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. Genesis 1:31 And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.

Genesis 2:4 These are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens, Genesis 2:5 And every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground. Genesis 2:6 But there went up a mist from the earth, and watered the whole face of the ground. Genesis 2:7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Genesis 2:8 And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed. Genesis 2:9 And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.

Genesis 1:16 And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. Genesis 1:17 And God set them in the firmament of the heaven to give light upon the earth, Genesis 1:18 And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. Genesis 1:19 And the evening and the morning were the fourth day.

Job 38:4 Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding. Job 38:5 Who hath laid the measures thereof, if thou knowest? or who hath stretched the line upon it? Job 38:6 Whereupon are the foundations thereof fastened? or who laid the corner stone thereof; Job 38:7 When the morning stars sang together, and all the sons of God shouted for joy?

http://www.lookinguntojesus.net/ata20030810.htm RESPONSE:The questioner ought to acknowledge that figurative language is being employed by the Lord when He says that “...the morning stars sang together...” Do stars (clustered gases in space) sing? The text is speaking of the glory of God’s creation, not of the order in which it was carried out. The “morning stars” are the brightest and most glorious of the stars, of outstanding beauty as they declare the coming of the morning. Here the Lord uses them figuratively to declare the beginning of creation, or the morning of creation. The fact that the stars were created on the fourth day does not preclude them from singing together the praise of God at the laying of the foundation of the earth. Have you ever had a wonderful idea, and you played out in your mind beforehand how things would work. You visualized the steps you would take, the successes you would attain, the goals and rewards which would come. God in His foreknowledge could surely envision the praises of His creation (Psalm 19:1; 148:3). The difference between the Lord anticipating such things, and us fantasizing of how and when our plans will come to fruition is that He knew that it would be so. We can only speculate when it comes to our plans. There is no contradiction.

Genesis 1:20 And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. Genesis 1:21 And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good.

Genesis 2:19 And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.

http://www.lookinguntojesus.net/ata20010701.htm RESPONSE:The fowl are from the ground. If the questioner had read on in Genesis 1, he would have found his answer in the very next verse. We read, "And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth." Whatever is meant in verse 20, it does not mean that the fowl were created for or came out of the water, for verse 22 indicates that the fowl would multiply (pro-create) upon the earth. Perhaps the wording of the KJV is not as clear as could be, but it is not contradictory. A literal translation of Genesis 1:20 would be, "...Let the waters teem with the teeming living creature, and fowl let fly on the earth on the face of the expanse of the heavens..." (YLT) This is not a statement of where these creatures were created (water or ground), but where they would dwell. The waters would have creatures in it (fish & other sea creatures) and the sky above the earth would have fowl in it. Genesis 2:19 answers the question of where the fowl are from (were created). "...Out of the ground the LORD God formed every beast of the field, and every fowl of the air..." There is no contradiction.

Genesis 1:20And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven.

Genesis 2:19And out of the ground the LORD God formed every beast of the field, and every fowl of the air

Genesis 1:25 And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. Genesis 1:26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. Genesis 1:27 So God created man in his own image, in the image of God created he him; male and female created he them.

Genesis 2:18 And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him. Genesis 2:19 And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.

http://www.apologeticspress.org/apcontent.aspx?category=6&article=643 Did God Create Animals or Man First? by Eric Lyons, M.Min. After reading the first two chapters of the Bible, some skeptics, in an attempt to disprove the Bible’s inerrancy, have accused the writer of Genesis of erring in regard to the record of events occurring on day six of creation. While Genesis 1:24-27 plainly indicates that man was created after the animals, critics claim that Genesis 2:18-19 teaches that man was created before animals. They strongly assert that such language by the author of Genesis proves that the Bible is not divinely inspired. Does Genesis two present a different creation order than Genesis one? Is there a reasonable explanation for the differences between the two chapters? Or is this to be recognized as a genuine contradiction? Some Bible students resolve this alleged contradiction simply by explaining that the Hebrew verb translated “formed” could easily have been translated “had formed.” In his Exposition of Genesis, H.C. Leupold stated: Without any emphasis on the sequence of acts the account here records the making of the various creatures and the bringing of them to man. That in reality they had been made prior to the creation of man is so entirely apparent from chapter one as not to require explanation. But the reminder that God had “molded” them makes obvious His power to bring them to man and so is quite appropriately mentioned here. It would not, in our estimation, be wrong to translate yatsar as a pluperfect in this instance: “He had molded.” The insistence of the critics upon a plain past is partly the result of the attempt to make chapters one and two clash at as many points as possible (1942, p. 130, emp. added).Hebrew scholar Victor Hamilton agreed with Leupold’s assessment of Genesis 2:19 as he also recognized that “it is possible to translate formed as ‘had formed’ ” (1990, p. 176). Keil and Delitzsch stated in the first volume of their highly regarded Old Testament commentary that “our modern style for expressing the same thought [which the Holy Spirit, via Moses, intended to communicate—EL] would be simply this: ‘God brought to Adam the beasts which He had formed’ ” (1996, emp. added). Adding even more credence to this interpretation is the fact that the New International Version (NIV) renders the verb in verse 19, not as simple past tense, but as a pluperfect: “Now the Lord God had formed out of the ground all the beasts of the field and all the birds of the air” (emp. added). Although Genesis chapters one and two agree even when yatsar is translated simply “formed” (as we will notice in the remainder of this article), it is important to note that the four Hebrew scholars mentioned above and the translators of the NIV, all believe that it could (or should) be rendered “had formed.” And, as Leupold acknowledged, those who deny this possibility do so (at least partly) because of their insistence on making the two chapters disagree. The main reason that skeptics do not see harmony in the events recorded in the first two chapters of the Bible is because they fail to realize that Genesis 1 and 2 serve different purposes. Chapter one (including 2:1-4) focuses on the order of the creation events; chapter two (actually 2:5-25) simply provides more detailed information about some of the events mentioned in chapter one. Chapter two never was meant to be a chronological regurgitation of chapter one, but instead serves its own unique purpose—i.e., to develop in detail the more important features of the creation account, especially the creation of man and his surroundings. As Kenneth Kitchen noted in his book, Ancient Orient and the Old Testament: Genesis 1 mentions the creation of man as the last of a series, and without any details, whereas in Genesis 2 man is the center of interest and more specific details are given about him and his setting. Failure to recognize the complimentary nature of the subject—distinction between a skeleton outline of all creation on the one hand, and the concentration in detail on man and his immediate environment on the other, borders on obscurantism (1966, p. 117).Norman Geisler and Thomas Howe summarized some of the differences in Genesis 1-2 in the following chart (1992, p. 35): Genesis 1 Genesis 2Chronological Order Topical OrderOutline DetailsCreating Animals Naming AnimalsThe fact is, “Genesis 2 does not present a creation account at all but presupposes the completion of God’s work of creation as set forth in chapter 1.... [C]hapter 2 is built on the foundation of chapter 1 and represents no different tradition than the first chapter or discrepant account of the order of creation” (Archer, 1982, pp. 68-69). In short, Genesis chapters 1 and 2 are harmonious in every way. What may seem as a contradiction at first glance is essentially a more detailed account of chapter one. The text of Genesis 2:19 says nothing about the relative origins of man and beast in terms of chronology, but merely suggests that the animals were formed before being brought to man. If one still rejects both the possibility of yatsar being translated “had formed,” and the explanation of the two chapters being worded differently because of the purposes they serve, a final response to the skeptics allegations is that the text never says that there were no animals created on the sixth day of creation after Adam. Although in my judgment it is very unlikely that God created a special group of animals to be named by Adam (after creating all others before the creation of man—Genesis 1:20-27), some commentators hold this view. After his comments concerning the translation of yastsar, Victor Hamilton indicated that the creatures mentioned in 2:19 refer “to the creation of a special group of animals brought before Adam for naming” (p. 176, emp. added). Hamilton believes that most all the animals on the Earth were created before Adam; however, those mentioned in 2:19 were created on day six after Adam for the purpose of being named. In U. Cassuto’s comments on Genesis 2 regarding the time Adam named the animals, he stated: “Of all the species of beasts and flying creatures that had been created and had spread over the face of the earth and the firmament of the heavens, the Lord God now formed particular specimens for the purpose of presenting them all before man in the midst of the Garden” (1961, p. 129, emp. added). Both of these long-time Bible students recognize that the text never says there were no animals created after Adam, but that all animals were created either on days five and six (before and possibly even after Adam was created). However unorthodox (or unlikely) this position may be, it does serve as another reason why skeptics have no foundation upon which to stand when they assert that a contradiction exists between Genesis 1:24-27 and 2:19.

Deuteronomy 4:35Unto thee it was shewed, that thou mightest know that the LORD he is God; there is none else beside him.

Deuteronomy 4:39The LORD he is God in heaven above, and upon the earth beneath: there is none else.

Deuteronomy 6:4Hear, O Israel: The Lord our God is one Lord.

Deuteronomy 32:39See now that I, even I, am he, and there is no god with m

1 Kings 18:39The LORD, he is the God; the LORD, he is the God.

Isaiah 43:10I am he: before me there was no God formed, neither shall there be after me.

Isaiah 44:8I am the LORD, and there is none else ... There is none beside me. I am the LORD, and there is none else.

Isaiah 45:5-6I am the Lord, and there is none else, there is no God beside me.

There is no God else beside me ... There is none beside me.Isaiah 45:21

Isaiah 46:9I am God, and there is none else: I am God, and there is none like me.

Mark 12:29The Lord our God isone Lord.

Mark 12:32There is one God; and there is none other but he.

John 17:3That they might know thee the only true God

1 Corinthians 8:6But to us there is but one God, the Father, of whom are all things, and we in him.

Genesis 1:26And God said, let us make man in our image.

Genesis 3:22And the Lord God said, Behold, then man is become as one of us, to know good and evil.

Genesis 11:7Let us go down, and there confound their language.

Exodus 12:12And against all the gods of Egypt I will execute judgment.

Exodus 18:11Now I know that the LORD is greater than all gods.

Exodus 20:3, 5Thou shalt have no other gods before me. ... Thou shalt not bow down thyself to them, nor serve them.

Exodus 22:20He that sacrificeth unto any god, save unto the LORD only, he shall be utterly destroyed.

Exodus 22:28Thou shalt not revile the gods.

Exodus 23:13Make no mention of the name of other gods, neither let it be heard out of thy mouth.

Exodus 23:24Thou shalt not bow down to their gods, nor serve them, nor do after their works: but thou shalt utterly overthrow them, and quite break down their images.

Exodus 23:32Thou shalt make no covenant with them, nor with their gods.

Exodus 34:14For thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God.

Numbers 33:4Upon their gods also theLORD executed judgments.

Deuteronomy 3:24What God is there in heaven or in earth, that can do according to thy works?

Deuteronomy 5:7Thou shalt have none other gods before me.

Deuteronomy 6:14-15Ye shall not go after other gods, of the gods of the people which are round about you;(For the LORD thy God is a jealous God among you)

Deuteronomy 10:17For the LORD your God is God of gods, and Lord of lords.

Deuteronomy 28:14Thou shalt not ... go after other gods to serve them.

Joshua 24:2They served other gods.

Joshua 24:14Fear the Lord ... and put away the gods which your fathers served.

Judges 11:24Wilt not thou possess that which Chemosh thy god giveth thee to possess?

1 Samuel 6:5Ye shall give glory unto the God of Israel: peradventure he will lighten his hand from off you, and from off your gods.

1 Samuel 28:13And the king said unto her, Be not afraid: for what sawest thou? And the woman said unto Saul, I saw gods ascending out of the earth.

1 Chronicles 16:25The Lord ... is to be feared above all gods.

Psalm 82:1God standeth in the congregation of the mighty, he judgeth among the gods.

Psalm 82:6I have said, Ye are gods.

Psalm 86:8Among the gods there is none like unto thee, O Lord.

Psalm 96:4For the Lord ... is to be feared above all gods.

Psalm 97:7Worship him, all ye gods.

Psalm 135:5Our Lord is above all gods.

Psalm 136:2O give thanks unto the God of gods.

Jeremiah 1:16I will utter my judgments against them ... who have forsaken me, and have burned incense unto other gods.

Jeremiah 1:16I will utter my judgments against them ... who have forsaken me, and have burned incense unto other gods.

Jeremiah 10:11The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens.

Jeremiah 25:6And go not after other gods to serve them, and to worship them, and provoke me not to anger with the works of your hands; and I will do you no hurt.

Jeremiah 46:25I will punish the multitude of No, and Pharaoh, and Egypt, with their gods.

Zephaniah 2:11The Lord will be terrible to them: for he will famish all the gods of the earth.

John 10:33-34The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. Jesus answered them, Is it not written in your law, I said, Ye are gods?

1 John 5:7For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.

RESPONSE:There is one true God, which the first set of passages listed above, along with many other reveal. We will return to who this one true God is in just a moment, but for the present, let us consider Exodus 12:12, and other texts such as it. The Lord says, "...against all the gods of Egypt I will execute judgment." These ‘gods' are manmade gods, conceived in the mind of man and who exist and reign only in the mind of those who are deceived. The Egyptians had a variety of gods, as did the Greeks and the Romans. Often their gods were based upon nature, and blessings would come from appeasing their gods in various forms. Of those who served such ‘gods', Paul wrote, "...who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever." (Romans 1:25). As regards the one true God, texts such as Genesis 1:26 infer that there is a plurality. Indeed, there are three persons who are one God. To aid in understanding this concept, please refer to the diagrams available. It is important to understand, God is a form of being, not necessarily the description of a specific person (though it is also used in this fashion).

http://carm.org/bible-difficulties/genesis-deuteronomy/how-many-gods-are-there-one-or-many The Bible tells us that there is only one God in all existence (Isaiah 43:10; 44:6,8). However, it also mentions "other gods." For example there is Adrammelech and Anammelech (2 Kings 17:31), Asherah (1 Kings 18:19), Baal (Judges 3:7), Chemosh (Num. 21:29), Dagon (1 Sam. 5:2), Molech (Lev. 18:21; 20:2-5), etc. The Bible is not contradicting itself. When the Bible speaks of other gods it is speaking of false gods that have no true existence. Gal. 4:8 says, "Formerly, when you did not know God, you were slaves to those who by nature are not gods." See also, Isaiah 37:19 and Jeremiah 2:11. God tells us that he alone is the true God and that all of the invented gods of man do not exist except in their own minds. So, we can see that the Bible is not contradicting itself regarding how many gods there are in existence. There is only one. Note: in the verses in Genesis that have God saying "Let us make..., Let us go down . . . , etc." are clues to the Trinitarian nature of God. God is a Trinity of persons: a Father, the Son, and the Holy Spirit. There are not three Gods, but one. There are those who insist that the Trinity is polytheistic. But it is not. Trinitarians believe in a single being who is God.

Genesis 1:27God created man in his own image, in the image of God created he him; male and female created he them.

Genesis 2:20-22And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him. And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.

http://www.lookinguntojesus.net/ata20061112.htm RESPONSE:Where in Genesis 1:27 does it say that God made man and woman at the same time? The first two portions of the verse speak of God creating man in His image, but make no mention of woman. It is not until the third segment of the verse that we read about woman, "...male and female He created them." Genesis 1:27, just like Genesis 2:20-22, reveals taht woman was created after the beasts of the field and after Adam. There is no contradiction here.

Genesis 1:28Be fruitful and multiply.

1 Timothy 2:15Notwithstanding she shall be saved in childbearing.

Leviticus 12:6-7And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon, or dove, for a sin offering, unto the door of the tabernacle of the congregation, unto the priest: Who shall offer it before the LORD, and make an atonement for her.

http://www.lookinguntojesus.net/ata20060507.htm The process of childbirth made the woman ceremonially unclean (Leviticus 12:4-5). There is a difference between ceremonial uncleanness and sinfulness. The one who had leprosy, but was afterward cleansed, also needed to bring offerings before God (Leviticus 14:4-7, 10-13). It was not sinful to have leprosy, but it made one unclean. Over and over, the law of Moses taught lessons of purity. The need for sacrifice after one was unclean (whether by disease, diarrhea, menstruation, childbirth, etc.) logically follows this consistent lesson in the law of Moses. There is no contradiction.

Genesis 1:29Behold, I have given your every herb bearing seed, which is upon the face of all the earth, and every tree ... to you it shall be for meat

Genesis .2:17But of the tree of the knowledge of good and evil, thou shalt not eat of it.

http://www.lookinguntojesus.net/ata20030316.htm RESPONSE:In Genesis 1, we are given a full picture of all that God created, but in summary fashion. In Genesis 2, the writer reveals to us specifics regarding the creation of man. It is important to understand this when looking at things mentioned in the two accounts. The statement found in Genesis 1:29 was a general statement, indicating that the herbs and fruit of the trees were given to man as food. Since chapter 1 is given as an overview of what would be discussed in more detail later, the exclusion of the tree in the midst of the garden is not mentioned. However, when we read chapter 2, which gives a detailed narrative of the creation of man, we read, "Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die." (2:16-17). The broad statement of 1:29 is repeated in v 16, but then the exclusion is given. It is not a matter of the texts being at odds, but rather a matter of writing style and detail. There is no contradiction.

Genesis 2:2-3And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made.

John 5:16-17Therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. But Jesus answered them, My Father worketh hitherto, and I work.

Genesis 2:17But of the tree of knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die.

Genesis 3:6And when the woman saw that the tree was good for food ... she took of the fruit therof, and did eat, and gave also unto her husband with her; and he did eat. Genesis 5:5And all the days that Adam lived were nine hundred and thirty years: and he died.

http://www.lookinguntojesus.net/ata20030323.htm RESPONSE:It happened just as the Lord had said, in the day Adam ate of the tree of the knowledge of good and evil, he died. It was not a physical death (though the path to physical death began at the same instance, Genesis 3:19), but rather a spiritual death. We are told elsewhere in the Bible that death is the result of sin (Romans 3:23; Ephesians 2:5; Colossians 2:13; 1 Timothy 5:6; James 1:15). Man, being a duel-natured being (spiritual and physical) dies spiritually when he sins. Spiritual death is identified as separation from God (Isaiah 59:1-2; 2 Thessalonians 1:8-9). Adam, in the day he ate from the tree of the knowledge of good and evil was separated from God. Though his body continued on for a total of 930 years, his spirit died that very day. The very reason for God to send His Son as a sacrifice is on account of sin; so that men may be saved from their sins, and thus have the hope of eternal life rather than eternal death. There is no contradiction.

Genesis 2:18And the Lord God said, It is not good that the man should be alone: I will make a help-meet for him.

Proverbs 18:22Whoso findeth a wife findeth a good thing, and obtaineth favour of the Lord.

Ecclesiastes 9:9Live joyfully with the wife whom thou lovest.

Matthew 19:5For this cause shall a man leave father and mother and shall cleave unto his wife.

1 Timothy 4:1-3In the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils ... Forbidding to marry.

Titus 1:6-7If any be blameless, the husband of one wife ... For a bishop must be blameless.

Hebrews 13:4

Marriage is honorable in all.

1 Corinthians 7:1It is good for a man not to touch a woman.

1 Corinthians 7:7-8For I [Paul] would that all men were even as I myself. ... It is good for them if they abide even as I.

http://www.lookinguntojesus.net/ata20020217.htm RESPONSE:The Bible consistently speaks of marriage as a good thing, even from the very beginning of creation (Genesis 2:24-25). The apostle Paul, who wrote the words under consideration by the question in 1 Corinthians, certainly did not think it wrong to have a wife. In the very same letter, he asks, "...do we have no right to take along a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas?" (9:5). If it were wrong or bad to have a wife, he certainly would not speak of his right to have one. The words in 1 Corinthians 7 must be understood in their historical context. He says "...I suppose therefore that this is good because of the present distress -- that it is good for a man to remain as he is..." (1 Corinthians 7:26). Indeed, there were circumstances that faced the church at the time of Paul's writings which dictated the tone of his words regarding marriage. Further to that, Paul speaks as he does that the saints might "...be without care." (1 Corinthians 7:32). And again, he says "...this I say for your profit, not that I may put a leash on you, but for what is proper, and that you may serve the Lord without distraction." (1 Corinthians 7:35). He understood that one who was married must seek to please his spouse (1 Corinthians 7:32-34), which could be a distraction to serving the Lord. However, this very same apostle commands elsewhere, "...wives, submit to your own husbands, as to the Lord... Husbands, love your wives, just as Christ also loved the church..." (Ephesians 5:22, 25). He was by no means opposed to marriage, nor did he think it a bad thing. There is no contradiction.

The wise shall inherit glory: but shame shall be the promotion of fools.

Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.

Wise men lay up knowledge: but the mouth of the foolish is near destruction.

The wisdom of the prudent is to understand his way: but the folly of fools is deceit.

How much better is it to get wisdom than gold! and to get understanding rather to be chosen than silver!

Buy the truth, and sell it not; also wisdom, and instruction, and understanding.

Wisdom is better than strength ... Wisdom is better than weapons of war.

If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.

And when the woman saw that the tree was ... to be desired to make one wise, she took of the fruit thereof, and did eat.

He respecteth not any that are wise of heart.

For I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.

http://www.lookinguntojesus.net/ata20010506.htm RESPONSE:It is simply amazing how those who seek to prove contradictions in the Scriptures do not first note the context of the verses which they declare to be contradictory. If the questioner had read the context, it would be apparent that Solomon's words is Proverbs 4 deal with the acquisition of good and godly wisdom. In Ecclesiastes 1, again the context would point to the fact that Solomon sought the wisdom this world has to offer, and he concluded "...he that increaseth knowledge increaseth sorrow." Likewise, in 1 Corinthians 1, Paul speaks concerning the wisdom of this world. Notice in verse 20, the apostle writes, "Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world?" James clearly shows that there is both wisdom from above, and wisdom which is from this world. "Who is a wise man and endued with knowledge among you? Let him shew out of a good conversation his works with meekness of wisdom. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. THIS WISDOM DESCENDETH NOT FROM ABOVE, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work. BUT THE WISDOM THAT IS FROM ABOVE is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy." (James 3:13-17). There is no contradiction.

And they heard the voice of the LORD God walking in the garden in the cool of the day.

And the LORD spake unto Moses face to face, as a man speaketh unto his friend.

And he said, Thou canst not see my face: for there shall no man see me, and live.

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.

And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen.

And the LORD descended in the cloud, and stood with him there.

And thou shalt have a paddle upon thy weapon; and it shall be, when thou wilt ease thyself abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee: For the LORD thy God walketh in the midst of thy camp....

And saw ... the appearance of his loins even upward, and from the appearance of his loins even downward....

Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward....

God ... had horns coming out of his hand.

For a spirit hath not flesh and bones.

God is a spirit.

http://www.lookinguntojesus.net/ata20030223.htm RESPONSE:The fact that body parts are often used to describe the Lord does not mean that He has a physical body. Certainly, if the reader will only consider a literal understanding of the words, then a contradiction is present. However, having been told in Scripture that God is not flesh and bones as we are (John 4:24, compare Luke 24:39), then it ought to be apparent that the references to various body parts is not intended to be understood literally. When we read of the Lord's arms, His wings, His hands, often the writer's intent is to convey the care and love which God has for us, as a parent would hold his child or a bird would cuddle her young in her wings. The mouth of the Lord should bring to mind His word, the ears of the Lord speak of Him hearing the petitions of those who pray to him. In each case, the Bible writers are using physical descriptions to convey to us the actions and works of God. The fact that God is called ‘him' or ‘he' throughout the Bible does not mean He has a physical male body. Men will often speak of a car in the female gender. Does that mean the car has the anatomy of a woman? Neither does God have any physical attributes which make Him a male. However, using masculine descriptive words helps to convey to us the work of God and His relationship to man. He is our heavenly Father. He is the Lord (master). These descriptive terms help us to understand in part the Lord's character. There is no contradiction.

No thought can be withholden from thee.

For he knoweth the secrets of the heart.

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.

The eyes of the Lord are in every place.

For mine eyes are upon all their ways: they are not hid from my face, neither is their iniquity hid from mine eyes.

Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth?

Thou, Lord, which knowest the hearts of all men.

God ... knoweth all things.

And Adam and his wife hid themselves from the presence of the Lord, amongst the trees of the garden.

Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid.

And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.

And the Lord came down to see the city and the town.

And they said unto him, Where is Sarah thy wife? And he said, Behold, in the tent.

And the LORD said, Shall I hide from Abraham that thing which I do?

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.

For now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.

And he [God] said unto him [Jacob], What is thy name?

And God came unto Balaam, and said, What men are these with thee?

God led thee these forty years in the wilderness ... to know what what in thine heart.

The Lord your God proveth you, to know whether ye love the Lord your God.

God left him, to try him, that he might know all that was in his heart.

And the Lord said unto Satan, Whence comest thou? Then Satan answered the Lord, and said, from going to and fro in the earth, and from walking up and down in it.

They have set up kings, but not by me: they have made princes, and I knew it not.

But Jonah rose up to flee unto Tarshish from the presence of the LORD ... For the men knew that he fled from the presence of the LORD, because he had told them.

http://www.lookinguntojesus.net/ata20030330.htm RESPONSE:One of the intrinsic characteristics of God is omniscience (all knowing). Since He is the creator of all things, such should not be a surprise to us. But, as the questioner indicates, there are some Bible texts which suggest that the Lord does not know everything or see everything. Just a couple of points which will help us to understand texts such as Genesis 3:8; 22:12, etc. Genesis 3:8 speaks of Adam and Eve hiding themselves from the Lord's presence. That statement in no way reflects upon the ability of God to know all and see all. It was man vainly attempting to flee the presence of God (see Psalm 139:7-8). However, as we continue through Genesis 3 (v 9-11), we see the Lord asking questions, like "Where are you?", "Who told you that you were naked?", and "Have you eaten from the tree of which I commanded you that you should not eat?" These questions are not the Lord seeking to find knowledge that He did not have, but rather God compelling the man to confess to him what he had done. Most, if not all parents, have used this method of securing information (which was already known) from their children when they've done wrong. Now, in Genesis 22:12, it does appear that God did not know what the outcome of His command to Abraham would be. Would Abraham go ahead with the sacrifice of this son of promise, or would he refuse? If God is an all powerful Creator, is it not possible that He has the ability to limit His own knowledge if He so chooses? Such an action would not nullify His omniscient ability. An attribute of God is that He is the Creator, but He does not cease to be God (or the Creator) simply because He ceases to create. God is able (and has at some times) limited His own knowledge, in order that He might discover the truth about certain things. There is no contradiction.

http://carm.org/bible-difficulties/genesis-deuteronomy/doesnt-god-saying-adam-where-are-you-show-god-didnt-know Doesn't God saying "Adam, where are you?" show God didn't know something?"Then the Lord God called to the man, and said to him, 'Where are you?'" The context of this verse is immediately after Adam had sinned. "And they heard the sound of the Lord God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the Lord God among the trees of the garden. 9Then the Lord God called to the man, and said to him, "Where are you?" 10And he said, "I heard the sound of Thee in the garden, and I was afraid because I was naked; so I hid myself," (Gen. 3:8-10). Does this mean that God didn't know something? Not at all. Someone can easily ask a question to which they know the answer. Usually, the reason to do that is to point something out or teach something. Obviously, Adam and Eve had sinned. God asked, "Adam, where are you?" Where was Adam? He was hiding from God. Adam's sin had destroyed his fellowship with the Lord. God knew this and He was pointing it out to Adam. It is a question we need to ask of ourselves. Where am I? Am I in fellowship with God or in rebellion against Him?

And Adam called his wife's name Eve; because she was the mother of all living.

Melchisedec, king of Salem, priest of the most high God," was Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

http://www.lookinguntojesus.net/ata20030406.htm RESPONSE:All humans have descended from Adam and Eve. The questioner would do well to consider the contextual meaning of Hebrews 7:3, which gives a suitable explanation for the writer's phraseology. The writer is comparing two priesthoods, the Levites which came through Aaron, and Melchizedek. Without entering into a lengthy discussion of the Melchizedek priesthood, the words employed by the writer are to illustrate how different and superior Melchizedek (and thus Christ) is to the Levitical priesthood. The Levites were dependent upon genealogies. One could not serve as a priest unless he was able to establish by genealogy that he was a direct descendent of Aaron (Ezra 2:59-62). The words "...without father, without mother, without genealogy..." are not intended to mean that Melchizedek was devoid of parents or any type of ancestry, but rather that such details had not been recorded in the meticulous manner of the Jews. Though Moses mentions the man, and highly exalts him, nothing is said of his genealogy. Likewise, "...having neither beginning of days nor end of life...", does not mean that Melchizedek was without birth or death, but again, these details were not placed in record. The Jews esteemed so highly their priesthood, but the writer makes the point that this Melchizedek (and the one who would be priest according to his order) are superior to the Aaronic priests (see context). In 70 AD, when Jerusalem was demolished, the records of their genealogy were also destroyed. No one today can honestly serve as a priest according to the order of Aaron, since the proof does not exist. However, the order of Melchizedek is still abounding, as it is not dependent upon genealogies, but faithful service to the Lord. There is no contradiction

And the Lord had respect unto Abel.

And God looked upon the children of Israel, and God had respect unto them.

For I will have respect unto you, and make your fruitful, and multiply you, and establish my covenant with you.

And the Lord was gracious unto them ... and had respect unto them, because of his covenant with Abraham, Isaac, and Jacob...

Though the Lord be high, yet hath he respect for the lowly.

For the Lord your God ... regardeth not persons.

For there is no iniquity with the Lord our God, nor respect of persons.

God is no respecter of persons.

For there is no respect of persons with God.

God accepteth no man's person.

Neither is there respect of persons with him.

There is no respect of persons.

And if ye call upon the Father, who without respect of persons, jugeth according to every man's work.

http://www.lookinguntojesus.net/ata20030504.htm RESPONSE:That God’s respect for some persons in the Bible is mentioned is clear. In each of the texts, the respect which God renders to men is based upon their faithful service or appeal to Him. Abel offered an offering according to God’s command, and thus, the Lord respected him (Gen 4:4). God heard the groaning of Israel in Egyptian bondage, and had respect toward them, or perhaps, more clearer, “...acknowledged them.” (Ex 2:25, NKJV). If the Israelites were faithful to the Lord, then He would look upon them favourably as His people (Lev 26:9). On account of His covenant with the people of Israel, God’s compassion and respect (regard) was upon them (2 Kgs 13:23). Those who are lowly in heart, who humble themselves before the Lord, He will respect (Ps 138:6). The texts which are listed, wherein the Lord is repeatedly said not to be “...a respecter of persons...” do not indicate that God shows no respect to anyone. It must be understood what is meant by the statement “...respecter of persons...” It appears the difficulty for the questioner is in the KJV wording. Using more modern and common language, the NKJV states that with God there is “...no partiality...” (Deut 10:17; 2 Chr 19:7; Ac 10:34; Ro 2:11; Eph 6:9; Col 3:25), that “...God shows personal favouritism to no man...” (Gal 2:6), and that the Lord “...without partiality judges according to each one’s work...” (1 Pe 1:17). It is not a matter of God showing respect to no one, but rather, God shows respect to those who work faithfully as His people. There is no contradiction

And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering.

And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar. And the Lord smelled a sweet savour.

And he [God] said unto him [Abraham], Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon. And he took unto him all these, and divided them in the midst, and laid each piece one against another.

An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee.

And thou shalt kill the bullock before the LORD....

And he shall kill the bullock before the LORD.... (See all of Chapters 1 - 9)

(See all of Chapters 1 - 9)

And ye shall offer ... an he lamb without blemish of the first year for a burnt offering unto the LORD....

Thou shalt sprinkle their blood upon the altar, and shalt burn their fat for an offering made by fire, for a sweet savour unto the LORD.

And thou shalt offer thy burnt offerings, the flesh and the blood, upon the altar of the LORD thy God: and the blood of thy sacrifices shall be poured out upon the altar of the LORD thy God, and thou shalt eat the flesh.

Sacrifice and offering thou didst not desire.

Will I eat of the flesh of bulls, or drink the blood of goats?

For thou desirest not sacrifice ... thou delightest not in burnt offerings.

I delight not in the blood of bullocks, or of lambs, or of he goats.

He that killeth an ox is as if he slew a man.

Your burnt offerings are not acceptable, nor your sacrifices sweet unto me.

Shall I come before him with burnt offerings, with calves of a year old? Will the LORD be pleased with thousands of rams?

I will have mercy, and not sacrifice.

http://www.lookinguntojesus.net/ata20060514.htm RESPONSE:God's eternal purpose and desire for man was never realized in the sacrifice of animals. Did God command animal sacrifices? Yes. Did God have a purpose for the sacrifices? Yes. Was God's plan that the animal sacrifices continue perpetually? No. The sacrifices were used to demonstrate to man the seriousness of sin, the need for purity, and the joy of obedience. Unfortunately, there were times when the people of God viewed the sacrifices as rituals, rather than a teaching tool employed by God to bring them to Christ. When it is said that God did not desire sacrifices or burnt offerings, usually these are contrasted with faithful obedience and service before the Lord from the heart which He did desire, or the ritualistic service which He was receiving from the Jews. Consider: "Sacrifice and offering You did not desire; My ears You have opened. Burnt offering and sin offering You did not require. Then I said, 'Behold, I come; In the scroll of the book it is written of me. I delight to do Your will, O my God, and Your law is within my heart" (Psalm 40:6-8) "For You do not desire sacrifice, or else I would give it; You do not delight in burnt offering. The sacrifices of God are a broken spirit, a broken and a contrite heart - these, O God, You will not despise. (Psalm 51:16-17) "Will I eat the flesh of bulls, or drink the blood of goats? Offer to God thanksgiving, and pay your vows to the Most High." (Psalm 50:13-14) "To what purpose is the multitude of your sacrifices to Me? Says the LORD. I have had enough of burnt offerings of rams and the fat of fed cattle. I do not delight in the blood of bulls, or of lambs or goats... Wash yourselves, make yourselves clean; put away the evil of your doings from before My eyes. Cease to do evil, learn to do good; seek justice, rebuke the oppressor, defend the fatherless, plead for the widow." (Isaiah 1:11, 16-17) etc. There is no contradiction.

And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand; When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.

And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden. And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.

http://www.lookinguntojesus.net/ata20030511.htm RESPONSE:Can a man not be a fugitive and a vagabond and still have a wife? He was condemned as an outcast of society, and would spend the days of his life wandering, but that does not restrict him from having children. The questioner might reason that no woman would marry a man with such a curse. It is an assumption on the questioner’s part that Cain was not already married. As to the city which he built, even wanderers settle in one place for a short time. Abraham, Isaac, Jacob, the nation Israel through their wandering years — they all settled in villages, etc. for a time every now and then. Notice, the name of the city was not “Cain”, it was “Enoch”. When he built it, it was not as a legacy to himself (he would always be known as a fugitive and a vagabond), but rather for his son. Did he live there a while? Perhaps. Did he leave and continue wandering the land? Likely. We’re not told. In fact, no further information is given about his life. But one thing is evident about that which is given.... There is no contradiction.

And Adam ... begat ... Seth....And Seth ... begat Enos....And Enos ... begat Cainan....And Cainan .... begat Mahalaleel....And Mahalaleel ... begat Jared....And Jared .... begat Enoch.

Adam,Sheth,Enosh,Kenan,Mahalaleel,Jered,Henoch....

Enoch, which was the son of Jared,which was the son of Maleleel, which was the son of Cainan,Which was the son of Enos,which was the son of Seth, which was the son of Adam...

And Enoch also, the seventh from Adam....

http://www.lookinguntojesus.net/ata20030525.htm RESPONSE:Notice, the Genesis, 1 Chronicles and Luke passages all agree that the lineage is:1) Adam2) Seth3) Enosh4) Cainan5) Mahalalel6) Jared7) Enoch. If the text in Jude 14 had declared there to be an additional person in this lineage, or if it had excluded one who is here listed, then we would have a contradiction. However, Jude wrote, "Now Enoch, the seventh from Adam, prophesied about these men also, saying, "Behold, the Lord comes with ten thousands of His saints...." The questioner has determined this to be a contradiction by excluding Adam as one of the seven. On what basis is this done? Certainly not because Jude’s text requires it! As listed above, from Adam to Enoch are seven generations. That would make Enoch the "seventh from Adam". There is no contradiction.

And Enoch walked with God: and he was not; for God took him.

Verily, verily, I say unto you, If a man keep my saying, he shall never see death.

And whosoever liveth and believeth in me shall never die.

Melchisedec ... without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually.

By faith Enoch was translated that he should not see death; and was not found, because God had translated him.

Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men.

And as it is appointed unto men once to die.

http://www.lookinguntojesus.net/ata20030601.htm RESPONSE:When the Bible uses the terms “death” and “life”, it should be noted that they are used in two different manners. Sometimes it is speaking about physical life and death, but sometimes spiritual. The context helps us to determine which is meant in a given verse. Romans 5:12 tells us that death has spread to all men. Contextually, this should be understood as spiritual death – separation from God. In contrast to this death, eternal life is promised through Jesus Christ (v 18, 21). In Romans 6:23, we see these terms again, “...the wages of sin is death, but the gift of God is eternal life through our Lord Jesus Christ.” These are speaking of spiritual life and death, not physical. All accountable persons have died spiritually. Spiritual death can be conquered through Christ, thus, the Lord’s statements in John 8:51 and 11:26. He is not promising His followers eternal physical life, but spiritual life (see 1 Corinthians 15:12-24, 35-54). Now, regarding physical death, it will touch every human with just a few exceptions. Notice, Hebrews 9:27 says that “...it is appointed for men to die once...” This is a general truth, however, the Bible does acknowledge some exceptions. Enoch (Genesis 5:24; Hebrews 11:5) is one. Also, if you read the 1 Corinthians 15 text listed above, Paul notes that not all will physically die, for those who are living at the Lord’s return will be changed from their mortal bodies to immortal in the twinkling of an eye. Those who have died physically will be raised from the dead, that they might gain eternal life if they faithfully served the Lord. There is no contradiction.

These [Abel, Enoch, Noah, Abraham, Sarah] all died...

And Enoch walked with God: and he was not; For God took him.

Enoch was translated that he should not see death; and was not found, because God had translated him.

And Enoch walked with God: and he was not; For God took him.

And Elijah went up by a whirlwind into heaven.

Enoch was translated that he should not see death; and was not found, because God had translated him.

No man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.

http://www.lookinguntojesus.net/ata20020915.htm RESPONSE:Let us look at the passages in question: John 3:13No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven. 2 Kings 2:11Then it happened, as they continued on and talked, that suddenly a chariot of fire appeared with horses of fire, and separated the two of them; and Elijah went up by a whirlwind into heaven. The statement made by Jesus in John 3:13 needs to be understood in it's context. Notice, "...Most assuredly, I say to you, We speak what We know and testify what We have seen, and you do not receive Our witness. If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things? No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven." (John 3:11-13). The point is not on people have not ascended to heaven, but rather that none have ascended and returned to speak of the heavenly things. Thus, there has been none qualified to speak of such things but the One who came down from heaven, Jesus Christ. Indeed, Elijah ascended to the heavens, as it also seems that Enoch did (Genesis 5:24; cf. Hebrews 11:5), but neither have returned to reveal the things of the heavenly realm. There is no contradiction.

He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. -- John 3:18

http://www.lookinguntojesus.net/ata20030608.htm RESPONSE:If the questioner had read more carefully, it would have been noticed that John 3:18 and 1 John 4:9 both speak of God’s “...only begotten Son...” Jesus is the only begotten of the Father. Others are spoken of as sons, but are not “begotten” sons. There are several other verses which speak of “sons of God” which the questioner did not mention. Let me do so quickly. There are texts which call Christians, “sons of God” (John 1:12; Romans 8:14, 19; Philippians 2:15; 1 John 3:1-2). The Christian is a child of God by adoption (Romans 8:15, 23; Galatians 4:5; Ephesians 1:5). The texts which were given by the questioner, found in Genesis 6 and Job 1 & 2 do not refer to Jesus, nor do they refer to Christians, but some other group to whom the phrase “sons of God” is applied. That these are not humans should be evident by the assembling of themselves together before God which is spoken of in Job. Satan also came in their midst and conversed with the Lord. These things are no doubt spiritual happenings, perhaps the angels of God presenting themselves to God? Likewise, the “sons of God” in Genesis 6 are likely angelic beings (see Jude 1:6) also. It is not contradictory for the term “son” to be used in more than one sense. Some sons are begotten, some are adopted. If indeed the Genesis and Job texts are speaking of angelic beings, those who are spirit beings who serve God are likewise called sons of God. No contradiction is present. John 8:44 calls those who follow after the ways of the devil “...sons of the devil...” Shall we not also permit those who follow after the ways of God to be called “sons of God”?

The days of our years are threescore years and ten.

Yet his days shall be an hundred and twenty years.

http://www.lookinguntojesus.net/ata20030615.htm RESPONSE:Let us begin with Genesis 6:3. The questioner has misapplied this number of years as being a statement of the life span of a man. This was the number of years which the Lord permitted man before He destroyed the world by water. Often we see the longsuffering of God in Scripture, when men ought to be destroyed, He gives time for repentance (see 1 Peter 3:20). Besides preparing the ark, Noah would have used this time to preach to the people of the Lord’s ways and the impending judgment (2 Peter 2:5). Of the men listed in Genesis 11, indeed, there were several who lived a great many years, Methuselah (actually recorded in Genesis 5:27) being the oldest, dying at the age of nine hundred sixty-nine years. The Lord has not, at this point, stated a span for man’s life. It is quite possible that due to the purity of the earth in which they dwelt, there being few toxins, to pollute the atmosphere and the body, these lived incredible amounts of time. Through David, the Lord spoke of the span of man’s years. Notice though, it was not a set frame of time, whereat every person would die. Psalm 90:10 reads, “The days of our lives are seventy years; and if by reason of strength they are eighty years, yet their boast is only labor and sorrow; for it is soon cut off, and we fly away.” These words supply an estimate of the time which man can expect to live. Some die well before this age, some die well after it. The importance of the statement was not to chronicle every man’s years, but to show us the brevity of life, and to cause us to think on the use of our lives. There is no contradiction.

God is not a man that he should lie; neither the son of a man that he should repent.

The Strength of Israel will not lie nor repent: for he is not a man, that he should repent.

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.

For I am the Lord, I change not.

With whom is no variableness, neither shadow of turning.

And it repented the Lord that he had made man on the earth, and it grieved him at his heart.

And the Lord repented of the evil which he thought to do unto his people.

For the Lord shall judge his people, and repent himself for his servants.

It repenteth me [God] that I have set up Saul to be king.

The Lord repented that he had made Saul king over Israel.

The Lord repented of the evil, and said to the angel that destroyed the people, it is enough: stay now thine hand.

The Lord beheld, and he repented him of the evil, and said to the angel that destroyed, It is enough, stay now thine hand.

In those days was Hezekiah sick unto death. And Isaiah ... said unto him, Thus saith the LORD, Set thine house in order: for thou shalt die, and not live. ... Thus saith the LORD ... I have heard thy prayer, I have seen thy tears: behold, I will add unto thy days fifteen years.

I [God] am weary of repenting.

I [God] will repent of the evil that I thought to do unto them.

That I [God]may repent me of the evil, which I purpose to do unto them.

The Lord will repent him of the evil that he hath pronounced against you.

The Lord repented him of the evil which he had pronounced against them.

For I [God] repent me of the evil that I have done unto you.

The Lord repented for this.

God repented of the evil, that he had said that he would do unto them.

http://www.lookinguntojesus.net/ata20030622.htm RESPONSE:Let us begin by establishing what “repentance” is. We so often link it with sin, and rightly so, as we are to repent of our sin, but the word simply means to be sorry and make a change. Can the Lord repent? Certainly, a list of verses has been supplied by the questioner. Thus, we’ll not address those, but rather the ones which are considered to be contradictory. In Numbers 23:19, Balaam speaking to Balak discusses the surety of God. He had received command by the Lord to bless the people of Israel, and far be it from him that he should not do as the Lord had said. The Lord would not repent of His command to Balaam, and allow the curse which Balak sought to be brought against the people. This does not say that God cannot repent, but rather acknowledges that in this particular situation, He would not. Likewise, in 1 Samuel 15:29, God had taken the kingdom of Israel from Saul’s hands, and it would not be returned to him. It is not that God could not choose to do so, but rather, He would not. In both cases, the steadfastness of God is compared to the variations of man. The writers did not say, nor should we understand it to mean that God cannot repent of a decision, but rather shows that He does not do so with the ease that man is changed. Of the text in Ezekiel, notice, it does not say that the Lord cannot repent, but simply that He will not. There is a huge difference between not being able to do something, and simply not doing it. Finally, of the texts in Malachi and James, in context, both these demonstrate to us the wonderful longsuffering which God has for man. Neither restrict the Lord from ever repenting of something He has decided to do. But how can one who does not change have a change of mind? Is it not His nature which is unchanging? A parents love for a child does not change, though they may make various decisions, and perhaps change their mind in some cases. It is no different with the Lord. He can be “unchanging” and still repent of that which He has thought to do. There is no contradiction.

http://www.christiancourier.com/articles/559-does-god-change-his-mind To begin with, it is important to refresh our minds with those principles that identify an actual discrepancy. The “law of contradiction,” briefly stated, is this: A thing cannot both be, and not be:(1) for the same object;(2) at the same time;(3) in the same sense.To summarize: If different objects, time frames, or language usage should characterize statements that appear to contradict, there may be a perfectly reasonable resolution to the seeming problem.With these premises in view, let us consider some biblical facts.(1) Scripture teaches the concept of God’s immutability, i.e., the notion that his essence, character, and will are stable and perfect. Thus, while ordinary things undergo transformation, the changeless Creator does not. He is the same forever (see Psa. 102:26-27). With the Lord there can be “no variation, neither shadow that is cast by turning” (Jas. 1:17 ASV; cf. Heb. 13:8).To suggest that God is whimsical, constantly changing his mind, as such fluctuations are characteristic of humanity, is to reflect upon the very nature of divine being.(2) The fact that God is omniscient also enters into this subject. The concept of omniscience suggests that the Lord knows everything there is to know — past, present, and future. He has never “learned” anything, nor has he “discovered” a new fact. He is never “surprised” by what men may do. He knows our thoughts (cf. Heb 4:12-13), and the very intricacies of our bodies (Psa. 139:1ff; Mt. 10:30). Not even a bird falls to the earth without his awareness of the event (Mt. 10:29).As noted above, divine omniscience extends also into the future. One of the dramatic differences between the true God, and those that are false, i.e., mere inventions of illusory minds, is Jehovah’s ability to see the future. The prophets of the Old Testament challenged their heathen rivals: “Declare the things that are to come hereafter, that we may know that you are gods?” (Isa. 41:23). The hundreds of prophecies that adorn the pages of the Bible are astounding evidence of the Lord’s foreknowledge.In view of this amazing attribute, it is impossible to conclude that the Creator of the Universe vacillates back and forth, doing one thing now, then later changing his mind — in any literal sense of that expression.(3) It is a fact, however, that the Scriptures frequently employ figures of speech that seem to suggest that God alters his actions in response to man’s behavior. The passage in Exodus 32 is an excellent example of this sort of phraseology.While Moses was upon the heights of Sinai, receiving the Ten Commandments, the children of Israel, in the region below, made an idol, a molten calf, and proclaimed it as their deliverer from Egypt. The corrupt act was wholly antagonistic to the will of God, and the Lord proclaimed his intention to “consume” them. Moses, as a mediator, interceded and pled with Jehovah to not destroy them. Accordingly, the biblical text represents God’s response in this fashion: “Jehovah repented of the evil [destruction] which he said he would do unto his people” (Ex. 32:14).The term “repented” reflects a figure of speech, common to many languages, known as “anthropopathism” (literally, man feelings). This is an idiom by which divine activity is described symbolically in terms of human emotion. It is rather similar to the kindred figure, “anthropomorphism” (man form) by which God is described as having physical parts (e.g., eyes, hands, etc.) even though he is not a physical being (Jn. 4:24; Lk. 24:39).Anthropopathism, therefore, is a figure of speech by which human feelings or emotions are ascribed to God, in order to accommodate man’s ignorance of the unfathomable intentions and operations of deity (cf. Rom. 11:33-36). Professor Alan Cole has an excellent discussion of this figure as employed in the Exodus text under consideration.“[Anthropopathism is a figure here used] by which God’s activity is explained, by analogy, in strictly human terms. The meaning is not that God changed His mind; still less that He regretted something that He had intended to do. It means, in biblical language, that He now embarked on a different course of action from that already suggested as a possibility, owing to some new factor which is usually mentioned in the context. In the Bible, it is clear that God’s promises and warnings are always conditional on man’s response: this is most clearly set out in Ezekiel 33:13-16. We are not to think of Moses as altering God’s purpose towards Israel by his prayer, but as carrying it out: Moses was never more like God than in such moments, for he shared God’s mind and loving purpose” (Exodus — Tyndale O.T. Commentaries, Downer’s Grove, IL: InterVarsity, 1973, p. 217; emphasis added).It must be understood, therefore, that though certain biblical passages speak of the Lord being “changeless,” while others represent him as “changing” (in response to human conduct), that different senses are in view. In light of this fact, the “discrepancy” problem dissolves. But when one does not understand some of the common figures of speech utilized by the Bible writers, under the guiding influence of the Holy Spirit, he most certainly will draw many faulty conclusions — sometimes very dangerous ones.Human languages are punctuated with dramatic figures of speech. This phenomenon is no less true in the case of the Scriptures than it is with other literary productions. A failure to recognize this principle leads to numerous flawed ideas.

For there is not a just man upon earth, that doeth good, and sinneth not

Noah was a just man and perfect....

The wicked plotteth against the just, and gnasheth upon him with his teeth.

The curse of the LORD is in the house of the wicked: but he blesseth the habitation of the just.

But the path of the just is as the shining light, that shineth more and more unto the perfect day.

Give instruction to a wise man, and he will be yet wiser: teach a just man, and he will increase in learning.

Blessings are upon the head of the just: but violence covereth the mouth of the wicked.

The memory of the just is blessed: but the name of the wicked shall rot.

The tongue of the just is as choice silver.

The mouth of the just bringeth forth wisdom.

Through knowledge shall the just be delivered.

The wicked is snared by the transgression of his lips: but the just shall come out of trouble.

There shall no evil happen to the just.

He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the LORD.

Also to punish the just is not good, nor to strike princes for equity.

The just man walketh in his integrity: his children are blessed after him.

It is joy to the just to do judgment.

For a just man falleth seven times, and riseth up again: but the wicked shall fall into mischief.

The bloodthirsty hate the upright: but the just seek his soul.

An unjust man is an abomination to the just: and he that is upright in the way is abomination to the wicked.

There is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness.

There is a vanity which is done upon the earth; that there be just men, unto whom it happeneth according to the work of the wicked.

The way of the just is uprightness: thou, most upright, dost weigh the path of the just.

For the sins of her prophets, and the iniquities of her priests, that have shed the blood of the just in the midst of her.

But if a man be just, and do that which is lawful and right, and ... neither hath come near to a menstruous woman....

Hath walked in my statutes, and hath kept my judgments, to deal truly; he is just, he shall surely live, saith the Lord GOD.

The ways of the LORD are right, and the just shall walk in them.

For I know your manifold transgressions and your mighty sins: they afflict the just.

But the just shall live by his faith.

Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.

For he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.

So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just.

For Herod feared John, knowing that he was a just man and an holy.

And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just.

Simeon ... was just and devout, waiting for the consolation of Israel.

And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.

I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.

And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just.

And they said, Cornelius the centurion, a just man, and one that feareth God....

And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.Romans 1:17, Galatians 3:11, Hebrews 10:38The just shall live by faith.

For a bishop must be blameless ... just, holy, temperate.

To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect.

Ye have condemned and killed the just; and he doth not resist you.

And delivered just Lot, vexed with the filthy conversation of the wicked.

http://www.lookinguntojesus.net/ata20030629.htm RESPONSE:Has any man lived perfectly? Only one, Jesus Christ (Hebrews 4:15). All others have sinned. Each passage which the questioner identifies as “no” texts acknowledges that man has sinned, that we have fallen short of God’s glory, that man chooses to do evil rather than good. But what of the other texts, those listed as “yes” texts, which indicate that men can be “just, righteous, good or perfect person(s)”? Let’s see. Genesis 6:9 identifies Noah as “a just man, perfect in his generations.” And again, 7:1 says, “I have seen that you (Moses) are righteous before Me in this generation.” Had Noah lived perfectly, without sin in the first 600 years of his life? I will neither say “yes” nor “no”, for it is not revealed to us. Certainly, it is possible, as God has supplied man with commands which we can keep. The trouble is, we have all turned aside, we have all gone astray, we have chosen to walk in our own ways. Perhaps Noah had not yet, but eventually he did (Genesis 9:20-21). However, even if Noah had sinned previous to this, God could still call him “a just man, perfect in his generations”. Though we have turned from the Lord, we can be made perfect in His sight if we will come to Him, seeking His forgiveness. He desires to free us from our sin (1 John 1:9). Thus, John is able to write, “Whoever has been born of God does not sin...” (3:9). God has cleanses us from our sins, and we walk in His ways, and thus are pure in His sight. Can we walk without sinning? Yes, Paul declares it to be so. “No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it.” (1 Corinthians 10:13). Yes, man has sinned, and thus, has become imperfect, unjust, unrighteous and bad before God. However, God has supplied forgiveness, and has given us instructions which we are able to keep, and so, man can be found just, righteous, good and perfect in the sight of God. There is no contradiction.

What is man, that he should be clean? and he which is born of a woman, that he should be righteous?

Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that sheweth, yea, there is none that declareth, yea, there is none that heareth your words.

We are all as an unclean thing, and all our righteousnesses are as filthy rags.

There is none righteous, no, not one.

For thee [Noah] have I seen righteous before me.

Therefore the LORD hath recompensed me [David] according to my righteousness; according to my cleanness in his eye sight.

Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil?

Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous. For the LORD knoweth the way of the righteous: but the way of the ungodly shall perish.

Yet have I not seen the righteous forsaken, nor his seed begging bread.

He layeth up sound wisdom for the righteous .

It is not good to ... overthrow the righteous in judgment.

Keep the paths of the righteous.

His secret is with the righteous.

The LORD will not suffer the soul of the righteous to famish.

The mouth of a righteous man is a well of life.

The labour of the righteous tendeth to life.

The lips of the righteous feed many.

The desire of the righteous shall be granted.

The hope of the righteous shall be gladness.

The righteous shall never be removed.

The lips of the righteous know what is acceptable.

The righteous shall never be removed.

The righteous is delivered out of trouble.

When it goeth well with the righteous, the city rejoiceth.

The seed of the righteous shall be delivered.

The desire of the righteous is only good.

The righteous shall flourish as a branch.

The fruit of the righteous is a tree of life.

The righteous shall be recompensed in the earth.

The root of the righteous shall not be moved.

The thoughts of the righteous are right.

The house of the righteous shall stand.

A righteous man regardeth the life of his beast.

The root of the righteous yieldeth fruit.

The righteous is more excellent than his neighbour.

A righteous man hateth lying.

The light of the righteous rejoiceth.

To the righteous good shall be repayed.

The righteous eateth to the satisfying of his soul.

Among the righteous there is favour."

The evil bow before the good; and the wicked at the gates of the righteous.

The righteous hath hope in his death.

n the house of the righteous is much treasure

The way of the righteous is made plain.

The fear of the LORD is the instruction of wisdom.

It is not good to ... overthrow the righteous in judgment.

The name of the LORD is a strong tower: the righteous runneth into it, and is safe.

The righteous man wisely considereth the house of the wicked.

The wicked shall be a ransom for the righteous.

The righteous giveth and spareth not.

The father of the righteous shall greatly rejoice

Lay not wait, O wicked man, against the dwelling of the righteous.

A righteous man falling down before the wicked is as a troubled fountain.

The righteous are bold as a lion.

When the righteous are in authority, the people rejoice.

The righteous doth sing and rejoice.

The righteous considereth the cause of the poor.

The righteous shall see their fall.

The righteous, and the wise, and their works, are in the hand of God.

There is one event to the righteous, and to the wicked.

Say ye to the righteous, that it shall be well with him.

The righteousness of the righteous

The righteous perisheth.

Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD.

The righteous men, they shall judge them after the manner of adulteresses, and after the manner of women that shed blood; because they are adulteresses, and blood is in their hands.

The righteousness of the righteous shall not deliver him in the day of his transgression.

Discern between the righteous and the wicked.

Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

"Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink?"

And these shall go away into everlasting punishment: but the righteous into life eternal.

They [Elisabeth and Zechariah] were both righteous before God, walking in the commandments and ordinances of the Lord blameless.

Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous....

The effectual fervent prayer of a righteous man availeth much.

[Noah] a preacher of righteousness

That righteous man [Lot]

He that is righteous, let him be righteous still.

http://www.lookinguntojesus.net/ata20060521.htm RESPONSE:The verses listed to say that no one does any good ever, simply do not say that. Consider: Isaiah 64:6 - The trouble is identified in verse 5, "...we have sinned...". Because we have sinned, we are needing salvation -- we cannot save ourselves. As such, we have made ourselves unclean, and "...all our righteousness are like filthy rags...". We cannot approach God on the basis of personal righteousness, for we need to be saved from our sins. Psalm 14:3; 53:3; Romans 3:12 - The questioner is no doubt focused on the clause, "...there is none who does good, no, not one." However, it must be noticed that this clause is preceded by, "They have all turned aside, they have together become corrupt..." One cannot be turned aside from where he never was. The writer's point is not that man has never done good, but that man has turned from the good way of the Lord. Just a few verses later, we read, "...God is with the generation of the righteous." (Psalm 14:5) Ecclesiastes 7:20 - The text reads, "For there is not a just man on earth who does good and does not sin." The writer does not say that thus just man never does good, but that there is no man upon the earth who solely does good, and does not sin. Even those who have done and do good, have sinned. There is no contradiction.

And Noah went in, and his sons, and his wife, and his sons' wives with him, into the ark.... And it came to pass after seven days, that the waters of the flood were upon the earth.

In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened. And the rain was upon the earth forty days and forty nights. In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah's wife, and the three wives of his sons with them, into the ark.

http://www.lookinguntojesus.net/ata20030706.htm RESPONSE:It would seem quite silly for the Bible writer to make two contradictory statements in so close a proximity to one another. The questioner perceives that these texts contradict one another for two reasons, 1) because he has failed to read the text carefully, and 2) because he is seeking to find contradiction, which in turn, causes the careless reading mentioned. Notice, between verses 7-10, we are plainly told that Noah and his family were in the ark seven days before the “..waters of the flood were upon the earth.” Does that mean Noah entered the ark seven days before it began to rain? No, that is the questioner’s assumption of what the text says. From verse 11-13, it is evident that Noah and his family entered the ark on the same day when the rain began. I suggest, and the Bible text reveals, that the whole surface of the earth was not instantaneously flooded, but that the waters prevailed upon the land in a steady progression which took seven days in total, at which time “...the waters of the flood were upon (ie. covering) the earth.”

Of every living thing of all flesh, two of every sort shalt thou bring into the ark.

Of clean beast and of beasts that are not clean, and of fowl ... there went in two and two unto Noah into the ark, the male and the female, as God commanded Noah.

Of every clean beast thou shalt take thee by sevens, the male and his female

http://www.lookinguntojesus.net/ata20010429.htm RESPONSE:We will begin with verses 8 and 9. In these verses, Moses does not indicate how many of each species went into the ark, merely that as they entered into the ark, they went two by two. It is a statement of the orderly manner in which they entered. It was not a stampede of unruly animals, nor a single file of beasts, but as they entered, it was two and two. These verses in no way contradict verse 2, where Moses is told how many of each beast is to go into the ark. Of clean beasts, there would be seven groupings of two (7 male, 7 female). Of the unclean beasts, there would be two (1 male, 1 female). Consider the wording of Young's Literal Translation, "of all the clean beasts thou dost take to thee seven pairs, a male and its female; and of the beasts which are not clean two, a male and its female." There is no contradiction.

And the flood was forty days upon the earth.

And the waters prevailed upon the earth an hundred and fifty days.

And the waters returned from off the earth continually: and after the end of the one hundred and fifty days the waters were abated.

http://www.lookinguntojesus.net/ata20030713.htm RESPONSE:In verse 17, the writer is not indicating that all the waters of the flood had receded by the end of forty days. Verses 4 and 12 of this same chapter reveal that it would rain for forty days and nights. Verse 17 is about this same period of time, for as the rains were upon the earth, indeed, the flood was upon the earth. However, the writer does not say, forty days, and then the flood was over. This was the end of the rain. Friend, we need to read on. Verses 18-23 tell of some of the things which took place during the flood, and then we arrive at verse 24, where the writer will tell us how long the waters prevailed on the earth, one hundred and fifty days. Note, the waters still had not receded, they prevailed one hundred and fifty days; at the end of which time, they began to recede. There is no contradiction.

And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man: All in whose nostrils was the breath of life, of all that was in the dry land, died. And every living substance was destroyed which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven; and they were destroyed from the earth: and Noah only remained alive, and they that were with him in the ark.

There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.

And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight.

http://www.lookinguntojesus.net/ata20030727.htm RESPONSE:The giants who dwelt on the earth before the flood died in the flood. all flesh died that moved upon the earth...every man...they were destroyed from the earth: and Noah only remained alive, and they that were with him in the ark.” (Genesis 7:21-23). The fact that there were giants on the earth hundreds of years removed from the time of the flood does not necessitate that the giants prior to the flood survived the flood. For whatever reason, the sons of Anek grew to be giants. Later in the Scriptures, we read of Goliath, who was also a giant. There is no indication that Goliath was of the sons of Anek, but rather, he was a Gittite. Are all giants from the same family? Variations of size (either giant or midget) are not confined to a single ancestry, but have been found, and will continue among a wide variety of families on the earth. There is no contradiction.

And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.

And the waters decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen.

http://www.lookinguntojesus.net/ata20030803.htm RESPONSE:I can remember as a young child, riding on a ferry which crosses from downtown Kingston to Wolfe Island. On one of the ferries which made this trip, I recall there being windows in the passenger area right at water level. Even as a young child, I realized there was a portion of the ferry that had to be under the surface of the water. Now, if a boat could only get snagged on things which were above the surface of the water, then indeed, there is a contradiction in Genesis 8:4-5. However, it is quite possible (and I am confident happens reasonably often) that a boat will hit something which is hidden under the surface of the water. How much of the ark was below the surface of the water? We’re not told. But what we do know is that the ark got snagged on the tops of the Ararat mountains two months and thirteen days before the tops of the mountains were visible. There is no contradiction.

In the first month, the first day of the month, the waters were dried up from off the earth.

And in the second month, on the seven and twentieth day of the month, was the earth dried.

And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.

And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man's sake.

Then spake Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon. And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.

While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.

And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. -- Genesis 1:29

Be not among winebibbers; among riotous eaters of flesh. --

But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat....

It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak. --

Nevertheless, these shall ye not eat, of them that chew the cud or of them that divide the cloven hoof; as the camel and the hare, and the coney; for they chew the cud, but divide not the hoof; therefore, they are unclean unto you. And the swine, because it divideth the hoof, yet cheweth not the cud, it is unclean unto you; ye shall not eat of their flesh, nor touch their dead carcass. -- Deuteronomy 14:7-8

These are the beasts which ye shall eat among all the beasts that are on the earth. Whatsoever parteth the hoof, and is clovenfooted, and cheweth the cud, among the beasts, that shall ye eat. Nevertheless these shall ye not eat of them that chew the cud, or of them that divide the hoof: as the camel, because he cheweth the cud, but divideth not the hoof; he is unclean unto you. -- Leviticus 11:2-4

Every moving thing that liveth shall be meat for you. --

And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him; Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats? And he said, That which cometh out of the man, that defileth the man. -- Mark 7:18-20

And into whatsoever city ye enter, and they receive you, eat such things as are set before you. --

Peter went up upon the housetop to pray about the sixth hour: And he became very hungry, and would have eaten: but while they made ready, he fell into a trance, And saw heaven opened, and a certain vessel descending upon him, as it had been a great sheet knit at the four corners, and let down to the earth: Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat. -- Acts 10:9-13

Whatsoever is sold in the shambles that eat. --

There is nothing unclean of itself. --

Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils ... commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. -- 1 Timothy 4:1-3

And Ham, the father of Canaan, saw the nakedness of his father .... And Noah awoke from his wine, and knew what his younger son had done unto him. And he said, Cursed be Canaan [Ham's son]; a servant of servants shall he be unto his brethren.

The LORD had fast closed up all the wombs of the house of Abimelech, because of Sarah Abraham's wife.

I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation.

Visiting the iniquity of the fathers upon the children, and upon the children's children unto the third and to the fourth generation.

Visiting the iniquity of the fathers upon the children unto the third and fourth generation.

A bastard shall not enter into the congregation of the LORD; even to his tenth generation shall he not enter into the congregation of the LORD.

Cursed shall be the fruit of thy body.

I will perform against Eli all things which I have spoken concerning his house ... I will judge his house for ever ... because his sons made themselves vile, and he restrained them not.

The child also that is born unto thee shall surely die.

Let seven men of his sons be delivered unto us, and we will hang them up unto the LORD .... And he delivered them into the hands of the Gibeonites, and they hanged them in the hill before the LORD.

Their blood shall therefore return upon the head of Joab, and upon the head of his seed for ever.

Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. Notwithstanding in thy days I will not do it for David thy father's sake: but I will rend it out of the hand of thy son.

Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: but in his son's days will I bring the evil upon his house.

The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever.

Prepare slaughter for his children for the iniquity of their fathers.

Wherefore hath the Lord pronounced all this great evil against us? ... Because your fathers have forsaken me, saith the Lord.

Therefore thus saith the LORD; Behold, I will punish Shemaiah the Nehelamite, and his seed.

Thou ... recompensest the iniquity of the fathers into the bosom of their children after them.

I will punish the princes, and the king's children, and all such as are clothed with strange apparel.

The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers: every man shall be put to death for his own sin.

But the children of the murderers he slew not: according unto that which is written in the book of the law of Moses, wherein the LORD commanded, saying, The fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall be put to death for his own sin.

In those days they shall say no more, The fathers have eaten a sour grape, and the children's teeth are set on edge. But every one shall die for his own iniquity.

The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him.

And the whole earth was of one language, and of one speech.

And the LORD said, Behold, the people is one, and they have all onelanguage.... Go to, let us go down, and there confound their language, that they may not understand one another's speech.... Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth:

By these were the isles of the Gentiles divided in their lands, every one after his tongue.

These are the sons of Ham, after their families, after their tongues.

These are the sons of Shem, after their families, after their tongues.

And Arphaxad begat Salah.

And Arphaxad lived five and thirty years, and begat Salah.

Salah, which was the son of Cainan.

The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran,And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee.

And Terah took Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter in law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.And the days of Terah were two hundred and five years: and Terah died in Haran.Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee:So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran.

And Terah lived seventy years, and begat Abram....

Abram was seventy and five years old when he departed out of Haran.

And the days of Terah were two hundred and five years; and Terah died in Haran.

Go to, let us go down, and there confound their language, that they may not understand one another's speech..... Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth:

God hath chosen the foolish things of the world to confound the wise.

For God is not the author of confusion....

And Abram was fourscore and six years old, when Hagar bare Ishmael to Abram.

Acts 7:4 says that Abram didn't leave Haran until after his father died. Genesis 11:26 says that Abram's father was 70 years old when Abram was born, and Abram's father lived to be 205 (11:32). Clearly, then, Abram was at least 135 when he left Haran. Yet Gen.12:4 says he left Haran when he was only 75.

Acts 7:2-4

Genesis 11:26

Genesis 11:32

And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him.

And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him....

And the Lord appeared unto him in the plains of Mamre.

And the LORD appeared unto him, and said, Go not down into Egypt; dwell in the land which I shall tell thee of.

And the LORD appeared unto him the same night, and said, I am the God of Abraham thy father: fear not.

And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.

And God appeared unto Jacob again, when he came out of Padanaram, and blessed him.

And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan.

The LORD God ... appeared unto me, saying, I have surely visited you.

That they may believe that the LORD God ... hath appeared unto thee.

And I appeared unto Abraham, unto Isaac, and unto Jacob....

Then went up Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel. And they saw the God of Israel ... They saw God, and did eat and drink.

And the Lord spake to Moses face to face, as a man speaketh to his friend.

And I will take away my hand, and thou shalt see my backparts.

For they have heard that thou Lord art among this people, that thou Lord art seen face to face.

The Lord talked with you face to face in the mount out of the midst of the fire.

And there arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face.

And Manoah said unto his wife, We shall surely die, because we have seen God.

I saw the Lord sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.

I have heard of thee by the hearing of the ear: but now mine eye seeth thee.

To see thy power and they glory, so as I have seen thee in the sanctuary.

In the year that King Ussiah died, I saw, also, the Lord sitting upon a throne, high and lifted up.

For mine eyes have seen the King, the LORD of hosts.

And saw ... the appearance of his loins even upward, and from the appearance of his loins even downward....

And I will bring you into the wilderness of the people, and there will I plead with you face to face.

The LORD stood upon a wall made by a plumbline, with a plumbline in his hand.

I saw the Lord standing upon the altar: and he said, smite the lintel of the door, that the posts may shake.

God came from Teman, and the Holy One from mount Paran .... He had horns coming out of his hand.

Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.

There shall no man see me, and live.

No man hath seen God at any time.

Not that any man hath seen the Father.

The invisible God

Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever.

Whom no man hath seen nor can see.

No man hath seen God at any time.

And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan.

And they called the name of the city Dan, after the name of Dan their father, who was born unto Israel: howbeit the name of the city was Laish at the first.

The most high God, possessor of heaven and earth....

The earth is the LORD's.

All the earth is mine.

Behold, the heaven and the heaven of heavens is the LORD's thy God, the earth also, with all that therein is.

All that is in the heaven and in the earth is thine.

The earth is the LORD's, and the fulness thereof; the world, and they that dwell therein.

The world is mine, and the fulness thereof.

The heavens are thine, the earth also is thine.

The earth is the Lord's, and the fulness thereof.

The devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; And saith unto him, All these things will I give thee. Matthew 4:8-9

And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee. Luke 4:5-6

The heaven, even the heavens, are the LORD's: but the earth hath he given to the children of men.

And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them, and they shall afflict them four hundred years.

Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.

The law, which was four hundred and thirty years after.

By faith Abraham when he was tried, offered up Isaac, ... his only begotten son.

Take now thy son, thine only son Isaac, ... and offer him there for a burnt offering.

And Hagar bare Abraham a son: and Abram called his son's name, which Hagar bare, Ishmael.

For Sarah conceived, and bare Abraham a son is his old age .... And Abraham called him Isaac.

Then again Abraham took a wife, and her name was Keturah. And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah.

Abraham had two sons; the one by a bond-woman, and the other by a free woman.

And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.

This is my covenant which ye shall keep between me and you and they seed after thee: Every man and child among you shall be circumcised.

He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant.

And I will establish my covenant with him for an everlasting covenant, and with his seed after him.

And in the eighth day the flesh of his foreskin shall be circumcised.

Paul ... took and circumcised him (Timothy).

Behold, I Paul, say unto you, that if ye be circumcised, Christ shall profit you nothing.

Ye are complete in him ... In whom also ye are circumcised with the circumcision made without hands ... by the circumcision of Christ.

The nakedness of thy sister, the daughter of thy father, or daughter of thy mother, ... thou shalt not uncover.

Thou shalt not uncover the nakedness of thy father's sister.

And if a man shall take his sister, his father's daughter, or his mother's daughter, and see her nakedness, and she see his nakedness; it is a wicked thing.

And thou shalt not uncover the nakedness of thy mother's sister, nor of thy father's sister: for he uncovereth his near kin:they shall bear their iniquity.

Cursed be he that lieth with his sister, the daughter of his father, or the daughter of his mother.

And yet indeed, she [Sarah] is my [Abraham's] sister; she is the daughter of my father.

And I will bless her [Sarah], and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her.

And Amram took him Jochebed his father's sister to wife; and she bare him Aaron and Moses.

And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him.

And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever. ... And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever. ... And ye shall observe this thing for an ordinance to thee and to thy sons for ever.

It shall be a statute for ever throughout your generations.

What nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day? ... teach them thy sons, and thy sons' sons.

Know therefore that the LORD thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations.

Therefore thou shalt love the LORD thy God, and keep his charge, and his statutes, and his judgments, and his commandments, alway.

Behold, I set before you this day a blessing and a curse; A blessing, if ye obey the commandments of the LORD your God, which I command you this day: And a curse, if ye will not obey the commandments of the LORD your God.

Be ye mindful always of his covenant; the word which he commanded to a thousand generations ... an everlasting covenant.

Thou art near, O LORD; and all thy commandments are truth. Concerning thy testimonies, I have known of old that thou hast founded them for ever.

Thy word is true from the beginning: and every one of thy righteous judgments endureth for ever.

Fear God, and keep his commandments: for this is the whole duty of man.

Remember ye the law of Moses.

Till heaven and earth pass, one jot or tittle shall nowise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven.

It is easier for heaven and earth to pass, than one tittle of the law to fail.

The law and the prophets were until John [the Baptist]: since that time the kingdom of heaven is preached.

Ye are not under the law, but under grace.

Ye also are become dead to the law by the body of Christ .... We are delivered from the law, that being dead.

Christ is the end of the law for righteousness to every one that believeth.

Christ hath redeemed us from the curse of the law.

Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster.

But if ye be led of the Spirit, ye are not under the law.

Having abolished in his flesh the enmity, even the law of commandments contained in ordinances.

Blotting out the handwriting of ordinances ... nailing it to his cross.

Abraham ... took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away.

And the water was spent in the bottle, and she cast the child under one of the shrubs.

Arise, lift up the lad, and hold him in thine hand.

And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.

And Abraham was a hundred years old, when his son Isaac was born.... And the child [Isaac] grew, and was weaned.

Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised.

Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him. Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women. Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also? And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old? Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son. Then Sarah denied, saying, I laughed not; for she was afraid. And he said, Nay; but thou didst laugh.

Is any thing too hard for the LORD?

Then Job answered the LORD, and said, I know that thou canst do every thing....

Ah Lord God! ... there is nothing too hard for thee.

Behold, I am the Lord, the God of all flesh: is there any thing too hard for the Lord?;

With God all things are possible.

For with God nothing shall be impossible.

The things which are impossible with men are possible with God.

The Lord God omnipotent reigneth.

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.

And he could there do no mighty work.

It was impossible for God to lie.

And [God] delivered just Lot, vexed with the filthy conversation of the wicked: (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;)

Behold now, I have two daughters which have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes.

And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters. And the firstborn said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth: Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father. And they made their father drink wine that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose. And it came to pass on the morrow, that the firstborn said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father. And they made their father drink wine that night also: and the younger arose, and lay with him; and he perceived not when she lay down, nor when she arose. Thus were both the daughters of Lot with child by their father.

For we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it.

The LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven.

I will not overthrow this city for the which thou hast spoken. Haste thee, escape thither; for I cannot do anything till thou be come thither. Therefore the name of the city was called Zoar. ... And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him.

Our father is old, and there is not a man in the earth to come in unto us.

Now, therefore, swear unto me here by God ... And Abraham said, I will swear.

And Abraham said unto his eldest servant ... Put, I pray thee, thy hand under my thigh: and I will make thee swear by the Lord.

And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter.

And Jacob sware by the fear of his father Isaac.

When a man shall make a singular vow .... He shall not alter it, nor change it, a good for a bad, or a bad for a good,

If a man vow unto the Lord, or swear an oath to bind his soul with a bond, he shall not break his word; he shall do according to all that proceedeth out of his mouth.

Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name.

Thou shalt fear the Lord thy God; him thou shalt serve, and to him thou shalt cleave, and swear by his name.

When thou shalt vow a vow unto the Lord thy God, thou shalt not slack to pay for it; for the Lord thy God will surely require it of thee; and it would be sin in thee.

Every one that sweareth by him shall glory.

I [God] have sworn by myself.

O house of Jacob ... which swear by the name of the Lord.

He that sweareth in the earth shall swear by the God of truth.

And thou shalt swear.

And it shall come to pass, if they will diligently learn the ways of my people, to swear by my name, The LORD liveth; as they taught my people to swear by Baal; then shall they be built in the midst of my people.

I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

He [God] sware to himself.

And the angel ... sware by him that liveth for ever and ever.

But I say unto you, swear not at all; neither by heaven for it is God's throne; nor by the earth for it is his footstool.

But above all things, brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.

Wherefore he [Abraham] called that place Beersheba.

And he [Isaac] called it Shebah: therefore the name of the city is Beersheba unto this day.

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.

God did tempt Abraham.

And again the anger of the Lord was kindled against Israel, and he moved David against them to say, Go number Israel and Judah.

And lead us not into temptation.

And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of.

Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me.

No devoted thing, that a man shall devote unto the LORD of all that he hath, both of man and beast ... shall be sold or redeemed: every devoted thing is most holy unto the LORD. None devoted, which shall be devoted of men, shall be redeemed; but shall surely be put to death.

Then the Spirit of the LORD came upon Jephthah.... And Jephthah vowed a vow unto the LORD, and said, If thou shalt without fail deliver the children of Ammon into mine hands, Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the LORD's, and I will offer it up for a burnt offering. So Jephthah passed over unto the children of Ammon to fight against them; and the LORD delivered them into his hands.... And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child.... And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the LORD, and I cannot go back. And she said unto him, My father, if thou hast opened thy mouth unto the LORD, do to me according to that which hath proceeded out of thy mouth.... And it came to pass at the end of two months, that she returned unto her father, who did with her according to his vow which he had vowed.

Then there was a famine in the days of David three years, year after year; and David enquired of the LORD. And the LORD answered, It is for Saul, and for his bloody house, because he slew the Gibeonites.... The king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of Michal the daughter of Saul ... And he delivered them into the hands of the Gibeonites, and they hanged them in the hill before the LORD....And after that God was intreated for the land.

And he cried against the altar in the word of the LORD, and said, O altar, altar, thus saith the LORD; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men's bones shall be burnt upon thee.

And he slew all the priests of the high places that were there upon the altars, and burned men's bones upon them.

Josiah ... did that which was right in the eyes of the Lord ... And he burnt the bones of the priests upon their altars.

And thou shalt not let any of thy seed pass through the fire to Molech, neither shalt thou profane the name of thy God: I am the LORD.

Again, thou shalt say to the children of Israel, Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth any of his seed unto Molech; he shall surely be put to death: the people of the land shall stone him with stones.

There shall not be found among you any one that maketh his son or his daughter to pass through the fire....

He made his son pass through the fire, and ... wrought much wickedness in the sight of the LORD.

And Abraham called the name of that place Jehovahjireh: as it is said to this day, In the mount of the LORD it shall be seen.

And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.

Then again Abraham took a wife, and her name was Keturah.

The sons of Keturah, Abraham's concubine.

I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed.

And I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed.

And the LORD shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the LORD shall lead you.

And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite.

Esau took his wives of the daughters of Canaan; Adah, the daughter of Elon the Hittite, and ... Bashemath Ishmael's daughter.

And Isaac sent away Jacob: and he went to Padanaram unto Laban the son of Bethuel the Syrian.

And he said unto them, Know ye Laban the son of Nahor?

"Anah the daughter of Zibeon" --

"These are the sons of Seir the Horite, who inhabited the land; Lotan, and Shobal, and Zibeon, and Anah." --

"The sons of Seir ... Zibeon and Anah" --

"And these are the children of Zibeon; both Ajah, and Anah: this was that Anah that found the mules in the wilderness, as he fed the asses of Zibeon his father." --

"The sons of Zibeon; Aiah, and Anah." --

Aholibamah ... bare to Esau Jeush, and Jaalam, and Korah.

The sons of Eliphaz the firstborn son of Esau ... Korah.

And the Midianites sold him [Joseph] into Egypt.

Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ismaelites for twenty pieces of silver: and they brought Joseph into Egypt.

And Josepht was brought down to Egypt; and Potiphar, an officer of Pharaoh, captain of the guard, an Egyptian, bought him of the hands of the Ishmaelites.

We have a father, an old man, and a child [Benjamin] of his old age, a little one.

The lad cannot leave his father.

And these are the names of the children of Israel, which came into Egypt. ... And the sons of Benjamin were Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.

Mahli, the son of Levi....

And the sons of Levi; Gershon, Kohath, and Merari.

the sons of Levi, namely, Gershon, Kohath, and Merari.

And thou take of their daughters unto thy sons, and their daughters go a whoring after their gods, and make thy sons go a whoring after their gods. (Which is a bad thing, I guess.)

Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly.

But king Solomon loved many strange women ... But king Solomon loved many strange women.

And unto Joseph in the land of Egypt were born Manasseh and Ephraim, which Asenath the daughter of Potipherah priest of On bare unto him. (God didn't seem to mind.)

And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman. (God gave her leprosy for complaining about it.)