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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.
Genesis 6:19-20 instructs Noah to bring two of every sort of living thing. Genesis 7:2-3 instructs him to take clean beasts by sevens and unclean by twos, and fowls by sevens. The two instructions stand within a few verses of each other in the same narrative.
Exodus 6:3 states that God appeared to Abraham, Isaac and Jacob as God Almighty, but was not known to them by his name YHWH. Passages in Genesis nevertheless use that name in the patriarchal narratives, including on the lips of the LORD speaking to Abraham and in a place-name Abraham gives.
1 Samuel narrates David killing the Philistine champion. 2 Samuel 21:19 reports that Elhanan the son of Jaare-oregim, a Bethlehemite, slew Goliath the Gittite — the King James Version supplies the words "the brother of" in italics, marking them as not present in the Hebrew. 1 Chronicles 20:5 reports that Elhanan the son of Jair slew Lahmi the brother of Goliath.
The two accounts of David’s census name different agents. 2 Samuel says the LORD, whose anger was kindled against Israel, moved David; 1 Chronicles says Satan stood up against Israel and provoked David. The passages agree that the census took place and that it brought judgement.
Beyond the single question of Joseph’s father, the two genealogies differ in direction, in starting and ending points, in structure, and across most of the names between David and Joseph. This record treats the comparison as a whole rather than any single disagreement.
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.
Matthew reports that Judas threw down the silver, departed, and hanged himself. Acts reports that he fell headlong, burst open, and his bowels gushed out. The two accounts also differ on who acquired the field and how it got its name.
Matthew reports that the chief priests took counsel and bought the potter’s field with the returned silver, to bury strangers. Acts says that Judas himself purchased a field with the reward of iniquity.
All three Synoptic Gospels report that Simon of Cyrene was compelled to carry the cross. John says that Jesus went out bearing his cross. Neither statement is framed as excluding the other.
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.
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.
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.
Acts 9:7 says the men who journeyed with Paul stood speechless, hearing a voice but seeing no one. Acts 22:9 says they saw the light and were afraid, but did not hear the voice of him who spoke. Both statements appear in the same book.