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Each record is a claim that passages conflict — recorded so it can be examined, not endorsed. Records carry propositions, an editorial classification, and, where reviewed, a formal analysis and the premises any harmonisation must supply.
30 claims in codextrace_research. There is no single objective count — why not.
Genesis 1 narrates the making of land animals followed by the creation of humanity, male and female. Genesis 2 narrates the forming of the man from the dust, and then the forming of every beast of the field and fowl of the air, brought to the man to be named.
1 Kings 8:9 states that there was nothing in the ark except the two tables of stone. Hebrews 9:4 describes the ark of the covenant as containing the golden pot of manna, Aaron’s rod that budded, and the tables of the covenant.
Kings and Chronicles both give Ahaziah’s age at accession and both give the same reign length of one year, but the ages differ by twenty years: twenty-two in 2 Kings, forty-two in 2 Chronicles. The forty-two figure would make Ahaziah older than his own father at the time of his accession, on the reign lengths the same books supply.
Kings gives Jehoiachin’s age at accession as eighteen and his reign as three months; Chronicles gives eight and three months and ten days. The reign lengths are close but not identical, and the ages differ by ten years.
Matthew places the temple pinnacle second and the high mountain third. Luke places the high mountain second and the temple pinnacle third. The content of the temptations is closely parallel; the sequence differs.
The four accounts name different women, different times of arrival, and different figures encountered at the tomb. Matthew names two women; Mark names three; Luke refers to the women who had come from Galilee and later names three plus others; John names Mary Magdalene alone and reports the stone already taken away.
Matthew reports an instruction to go into Galilee, and the eleven going there to a mountain. Luke reports an instruction to remain in Jerusalem until endued with power, and Acts repeats the command not to depart from Jerusalem.
Mark introduces the final meal on the first day of unleavened bread, when the Passover was killed. John says that on the morning of the trial those who brought Jesus to the judgment hall avoided defilement so that they might eat the Passover, and calls the day of the crucifixion the preparation. The two framings place the meal and the death differently relative to the Passover.
Mark states that it was the third hour when they crucified him. John places Pilate’s presentation of Jesus at about the sixth hour on the day of preparation, which is before the crucifixion in John’s sequence.
John places the temple cleansing early in the narrative, at a Passover near the beginning of Jesus’ public activity. The Synoptic Gospels place it in the final week, after the entry into Jerusalem.