Ten Questions From A Friend Struggling With The Bible
Who incited David to number Israel—God or Satan?
(2 Samuel 24:1; 1 Chronicles 21:1)Did God create humans after plants and animals (Genesis 1), or before plants and animals (Genesis 2)?
Do the four Gospels contradict each other about who visited Jesus’ tomb?
Did one angel appear at the tomb, or a young man, or two men, or two angels?
Did Joseph and Mary live in Nazareth or Bethlehem? Did they flee to Egypt or return directly to Nazareth? Were the visitors shepherds or wise men—and why are the genealogies different?
Did Jesus die after Passover (as Mark seems to indicate), or before Passover (as John seems to indicate)?
Did Jesus ride one animal or two animals into Jerusalem?
Did both thieves crucified with Jesus mock Him, or did one repent and defend Him?
What were Jesus’ last words on the cross?
How did Judas die, and who bought the field of blood?
Introduction
Why I’m Responding to These Questions
Recently, a friend of mine posted a list of Bible questions he’s been struggling with. They weren’t small questions either. They were the kind that make people pause and wonder whether the Bible is consistent, reliable, or even trustworthy.
When I read them, I realized two things.
First, these are very common questions. I’ve heard most of them many times over the years.
Second, the way they’re usually answered—or dismissed—often creates more confusion, not less.
So I decided to write a careful response for him.
And as I was writing, I thought it might be helpful to share it here too, in case you’ve ever wondered about these same things.
What This Study Is About
This post looks at ten commonly claimed “Bible contradictions” and examines them using only the King James Bible.
The goal is not to rescue the text by importing outside theories, modern reconstructions, or denominational systems.
Instead, the goal is simple:
Let the King James Bible explain itself.
That means allowing the KJV’s own wording, context, and internal cross-references to guide the reading.
Why These Questions Matter
Most of these objections are framed the same way:
“If two passages say different things, then one of them must be wrong.”
But before accepting that conclusion, there’s a more important question to ask:
Does the King James Bible itself require us to read the passages that way?
In many cases, the tension only exists because extra assumptions are quietly added to the text—assumptions the KJV never states.
The Method Used Throughout
Each question in this study follows the same approach:
Full KJV wording is quoted, not paraphrased
Verses are read in context, not isolated
No assumptions are added that the text itself does not say
Different narrative purposes are respected
(summary vs. detail, cause vs. agent, overview vs. focus)Cross-references come from within the KJV, showing how Scripture interprets Scripture
No appeal is made to:
Modern critical reconstructions
Denominational theology
Extra-biblical historical speculation
The analysis rests entirely on what the King James Bible actually says.
A Key Principle That Guides This Study
A true contradiction requires something very specific.
Scripture would have to affirm A and not-A:
about the same subject,
in the same sense,
at the same time.
Throughout these ten questions, you’ll see that the alleged contradictions depend on adding words the KJV never uses, such as:
“only”
“at the exact same moment”
“instead of”
“and never changed”
“must mean exclusively”
Once those additions are removed, the force of the objections collapses.
What This Study Is — and Is Not
This study is:
Textual
Contextual
Careful with language
Internally consistent
This study is not:
An attempt to smooth over difficulties by ignoring them
A claim that Scripture always speaks with modern technical precision
A denial that different writers emphasize different aspects of events
Instead, it shows that difference is not contradiction.
The KJV consistently allows for:
Layered causation
Sequential narration
Selective reporting
Complementary perspectives
How to Use This Post
Each question is presented with:
A clear key takeaway
The relevant KJV passages
Step-by-step reasoning
A plain conclusion
You can read the questions:
Individually
In order
Or return to them later as a reference
This makes the post useful for:
Personal study
Teaching or discussion
Thoughtful conversation
Examining common skeptical claims carefully
An Opening Orientation
The King James Bible does not ask to be read quickly or flatteningly.
It expects readers to:
Notice context
Allow narrative development
Distinguish between what is said and what is assumed
The next ten questions test whether the KJV can sustain that kind of reading.
The conclusion will show that it can.
Question 1
Who incited David to number Israel—God or Satan?
Key Takeaway:
The King James Bible does not force a contradiction here. It shows two true layers of the same event: God is judging Israel in righteous anger (Samuel’s framing), while Satan is the direct tempter who provokes David (Chronicles’ framing). And the KJV also keeps David responsible, because David confesses his sin.
The Two Passages (KJV)
2 Samuel 24:1 (KJV)
“And again the anger of the LORD was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah.”
1 Chronicles 21:1 (KJV)
“And Satan stood up against Israel, and provoked David to number Israel.”
At first glance, one verse says the LORD moved David, and the other says Satan provoked David. The question is: does the KJV make us pick one as true and the other as false?
Step 1: Notice what each verse is emphasizing
A) Samuel emphasizes God’s judgment context
2 Samuel starts with this:
“the anger of the LORD was kindled against Israel…”
So Samuel is framing the census as something happening inside God’s displeasure and judgment upon Israel.
B) Chronicles emphasizes the immediate tempter
1 Chronicles starts with:
“And Satan stood up against Israel…”
Chronicles highlights the adversary—the one who pushes and provokes David to do this.
So they are not making the same point.
Samuel: Why this event happens in God’s dealings with Israel (judgment context).
Chronicles: Who is the immediate provoker (Satan as tempter).
Step 2: The KJV itself supports “two-level causation”
The KJV often describes events like this:
God allows, governs, or sets limits (His righteous rule)
Satan or evil men act as the immediate agent
People are still accountable for sin
Exhibit A: Job
Job 1:12 (KJV)
“And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand.”
Satan is doing the harming. But God is allowing it and setting boundaries. The Bible treats both as true without calling it a contradiction.
Exhibit B: Ahab and the lying spirit
1 Kings 22:22–23 (KJV)
“And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also: go forth, and do so.
Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets…”
God is judging. A spirit is acting. Both are described. That is the KJV’s normal way of speaking about judgment events.
Exhibit C: “God gave them up”
Romans 1:24 (KJV)
“Wherefore God also gave them up to uncleanness…”
This is important because it shows a category in the KJV where God’s judgment can include giving people over, not personally doing the evil Himself.
So when Samuel says God “moved” David while God’s anger is kindled, that fits the KJV pattern of God governing a judgment situation, while Chronicles names Satan as the provoker inside that situation.
Step 3: The verbs matter: “moved” vs. “provoked”
“moved” (2 Sam 24:1) can mean stirred/impelled, within God’s providence and judgment frame.
“provoked” (1 Chr 21:1) fits temptation and incitement—something Satan does.
So:
Samuel uses “government/judgment” language
Chronicles uses “temptation/provocation” language
Different emphasis. Same event.
Step 4: Does this make God the author of sin?
The KJV answers that clearly.
James 1:13 (KJV)
“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:”
So we cannot read 2 Samuel 24:1 in a way that makes God morally tempting David to sin, because that would clash with James 1:13.
At the same time, David still owns his guilt.
2 Samuel 24:10 (KJV)
“And David’s heart smote him after that he had numbered the people. And David said… I have sinned greatly…”
So the KJV holds together all three truths:
God’s righteous government
Satan’s provocation
David’s responsibility
Step 5: A related detail in this same “question cluster”
7 years famine vs. 3 years famine
2 Samuel 24:13 (KJV)
“Shall seven years of famine come unto thee…?”
1 Chronicles 21:12 (KJV)
“Either three years’ famine…”
A careful reader notices: these are options Gad is presenting, not the final outcome.
It is very possible (and fits normal narrative reporting) that:
one account preserves an earlier phrasing,
the other preserves the final or corrected option list.
And even inside 2 Samuel, the big emphasis is not “the number,” but David’s choice to fall into God’s hands:
2 Samuel 24:14 (KJV)
“And David said unto Gad, I am in a great strait: let us fall now into the hand of the LORD; for his mercies are great…”
Plain Conclusion for Question 1
The KJV does not force a “one must be false” reading.
It allows a clean and consistent understanding:
God, in righteous anger against Israel, governs the situation (Samuel’s frame)
Satan is the direct provocateur (Chronicles’ frame)
David truly sins and confesses it (human responsibility)
Question 2
Did God create humans after plants and animals (Genesis 1), or before plants and animals (Genesis 2)?
Key Takeaway:
Genesis 1 and Genesis 2 do not contradict each other in the King James Bible. Genesis 1 gives a chronological overview of creation, while Genesis 2 returns to Day Six and focuses on man’s role and environment. When the KJV’s wording and structure are respected, the apparent conflict disappears.
The Two Passages (KJV)
Genesis 1 — the overview
Genesis 1 presents creation in order across six days.
Genesis 1:26–27 (KJV)
“And God said, Let us make man in our image, after our likeness…
So God created man in his own image…”
Man is created on the sixth day, after vegetation (Day 3) and animals (Days 5–6).
Genesis 2 — the focused account
Genesis 2 slows down and concentrates on man.
Genesis 2:7 (KJV)
“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.”
Later:
Genesis 2:8–9 (KJV)
“And the LORD God planted a garden eastward in Eden…
And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food…”
And earlier:
Genesis 2:5 (KJV)
“And every plant of the field before it was in the earth, and every herb of the field before it grew…”
This is where people often claim a contradiction.
Step 1: What Genesis 2 is actually doing
Genesis 2 does not say, “Here is a second creation in a new order.”
Instead, it:
Changes the divine name to the LORD God
Narrows the focus from the whole world to one place (Eden)
Explains man’s purpose and role
The KJV often works this way:
Genesis 1: overview
Genesis 2: zoom in on Day Six
Another example:
Genesis 10: nations overview
Genesis 11: zoom in on Babel
This is repetition with detail, not contradiction.
Step 2: The key verse — Genesis 2:5
This verse is often misunderstood.
Genesis 2:5 (KJV)
“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.”
Notice what the KJV actually says:
“plant of the field”
“herb of the field”
This is not the same wording used in Genesis 1.
Step 3: Compare the language with Genesis 1
Genesis 1:11 (KJV)
“Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit…”
Genesis 1 speaks of general vegetation.
Genesis 2 adds qualifiers:
Plants connected to fields
Dependent on rain
Requiring a man to till the ground
So Genesis 2:5 is talking about cultivated, agricultural plants, not all plant life on earth.
The verse even explains why they weren’t growing yet:
“for the LORD God had not caused it to rain… and there was not a man to till the ground”
That explanation would make no sense if all vegetation were missing.
Step 4: Genesis 2 is organized around man’s role
Genesis 2 follows a functional flow, not a creation timeline:
Man is formed
Genesis 2:7Man is placed in the garden
Genesis 2:15 (KJV)
“And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.”Plants relevant to that role are described
Genesis 2:9
The chapter is explaining why man matters, not reordering creation.
Step 5: What about the animals in Genesis 2?
Some say Genesis 2 teaches animals were created after man.
Genesis 2:19 (KJV)
“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…”
But the verse itself tells us the purpose:
“and brought them unto Adam to see what he would call them”
The focus is naming, not creating.
Genesis 1 already gave the creation order. Genesis 2 shows man exercising dominion.
And Genesis 2 itself signals that it is reviewing what already happened:
Genesis 2:4 (KJV)
“These are the generations of the heavens and of the earth when they were created…”
This is a summary heading, not a reset button.
Plain Conclusion for Question 2
Using only the KJV:
Genesis 1 gives the chronological overview
Genesis 2 zooms in on Day Six
“Plants of the field” refers to cultivated plants
Animals are presented to Adam for naming, not newly created
The contradiction only appears when assumptions are added that the KJV never makes.
Question 3
Do the four Gospels contradict each other about who visited Jesus’ tomb?
Key Takeaway:
The four Gospel accounts do not contradict each other in the King James Bible. Each writer reports true details from a different viewpoint, without claiming to give a complete list. When the KJV’s wording is respected, the accounts fit together naturally.
The Four Accounts (KJV)
Matthew
Matthew 28:1 (KJV)
“In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.”
Mark
Mark 16:1 (KJV)
“And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices, that they might come and anoint him.”
Luke
Luke 24:10 (KJV)
“It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them…”
John
John 20:1 (KJV)
“The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre…”
At first glance, the lists are different. The question is whether different lists equal contradiction.
Step 1: No Gospel says “only”
This is the most important observation.
None of the Gospel writers say:
“Only these women went,” or
“No one else was present.”
Each writer simply names some of the women, not all of them.
The KJV regularly reports events this way.
Step 2: John’s account actually implies others were present
John names Mary Magdalene alone in verse 1, but notice what Mary says next:
John 20:2 (KJV)
“Then she runneth, and cometh to Simon Peter… and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.”
Mary says “we”, not “I.”
So even John’s account confirms that Mary was not alone, even though John chooses to focus on her.
Step 3: Different writers compress or expand the same event
Matthew names two women
Mark names three women
Luke names several women, and explicitly adds “other women”
John focuses on one woman for narrative reasons
This is not contradiction. It is selective reporting.
The KJV does this elsewhere.
Acts 9:7 (KJV)
“And the men which journeyed with him stood speechless…”
Later, more detail is added:
Acts 22:9 (KJV)
“And they that were with me saw indeed the light…”
Same event. Different details. No contradiction.
Step 4: Why John narrows in on Mary Magdalene
John’s Gospel often centers on personal encounters that lead to belief.
Mary Magdalene becomes:
the first witness to the risen Christ in John’s account
the messenger to the disciples
So John narrows the lens, not because others weren’t there, but because Mary’s encounter matters for his purpose.
Step 5: The core facts are the same in all four Gospels
All four agree on these points:
It was the first day of the week
Women went to the tomb
The stone was moved
Jesus’ body was not there
Differences appear only in which details are highlighted, not in what happened.
Step 6: What would a real contradiction require?
A contradiction would require something like:
“Only Mary Magdalene went,” and
“Mary Magdalene did not go.”
No Gospel says anything like that.
The conflict only exists if we assume every account must list every person, an assumption the KJV never makes.
Plain Conclusion for Question 3
Using the KJV alone:
A group of women went to the tomb
Different writers name different members of that group
None deny the others’ presence
So the claim of contradiction does not come from the Bible—it comes from expectations added to it.
Question 4
Did one angel appear at the tomb, or a young man, or two men, or two angels?
Key Takeaway:
The King James Bible does not contradict itself when it describes the messengers at the tomb as “an angel,” “a young man,” “two men,” or “two angels.” These are different ways of describing the same heavenly beings, from different viewpoints and at different moments. The KJV itself regularly uses appearance-based language alongside identity-based language for angels.
The Four Descriptions (KJV)
Matthew
Matthew 28:2–5 (KJV)
“And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door…
And the angel answered and said unto the women…”
Matthew highlights one angel, the one who speaks.
Mark
Mark 16:5 (KJV)
“And entering into the sepulchre, they saw a young man sitting on the right side, clothed in a long white garment…”
Mark describes appearance, not nature.
Luke
Luke 24:4 (KJV)
“And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments:”
Luke reports two figures, calling them “men.”
John
John 20:12 (KJV)
“And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.”
John explicitly identifies them as angels.
Step 1: “Angel,” “man,” and “young man” are not competing categories
In the KJV, angels are often described by how they appear to humans.
Angels appear as men
Genesis 18:2 (KJV)
“And he lift up his eyes and looked, and, lo, three men stood by him…”
Later, those same beings are identified as angels:
Genesis 19:1 (KJV)
“And there came two angels to Sodom at even…”
Same beings. First called “men,” later called “angels.”
Angels appear as men in the New Testament too
Acts 1:10 (KJV)
“And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;”
These are clearly angels, even though Luke calls them “men.”
So in the KJV:
“Man / young man” = appearance
“Angel” = identity
Both are accurate.
Step 2: Why Matthew and Mark mention only one
Matthew and Mark focus on the speaking messenger.
Matthew: “the angel answered” (singular)
Mark: the “young man” who speaks
Luke and John widen the frame to include both heavenly attendants.
Mentioning one does not deny the presence of another.
The KJV often does this.
Exodus 24:9–10 (KJV)
“Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel…”
Later passages may mention only Moses or Moses and Aaron, without denying the others were present.
Step 3: Timing and movement are assumed, not denied
Notice the flow:
Matthew: angel descends and rolls away the stone
Mark: women enter the tomb
Luke: two figures stand by them
John: angels are seen later, after Peter and John leave
The KJV does not require all observations to happen at the same second.
Angels:
descend
stand
sit
speak
Movement is normal and assumed.
Step 4: No verse claims exclusivity
No Gospel says:
“There was only one angel,” or
“There were not two,” or
“They were men and not angels.”
All four accounts can be true at the same time:
Two angels were present
They appeared as men
One spoke
One was emphasized
Plain Conclusion for Question 4
The KJV teaches us how to read these descriptions:
Angels are often described as “men” or “young men”
Writers select details that serve their purpose
No account denies the others
So the variation is descriptive, not contradictory.
Question 5
Did Joseph and Mary live in Nazareth or Bethlehem?
Did they flee to Egypt or return directly to Nazareth?
Shepherds or wise men?
And why are the genealogies different?
Key Takeaway:
Matthew and Luke do not contradict each other. They describe different stages, different witnesses, and different purposes surrounding Jesus’ birth and early life. When the KJV’s own language and narrative flow are followed, all the details fit together cleanly.
A. Nazareth and Bethlehem
Home vs. birthplace
Luke — place of residence
Luke 2:4 (KJV)
“And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem…”
Luke is clear:
Nazareth = where they lived
Bethlehem = where Jesus was born
Later Luke says:
Luke 2:39 (KJV)
“And when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth.”
Luke’s focus is obedience to the Law (circumcision, purification).
Matthew — place of birth and political danger
Matthew 2:1 (KJV)
“Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king…”
Matthew never says Nazareth was not their home. He simply starts the story at the place of birth because his focus is Herod, kingship, and threat.
B. Did they flee to Egypt, or return straight to Nazareth?
Matthew records the flight to Egypt:
Matthew 2:13–14 (KJV)
“Arise, and take the young child and his mother, and flee into Egypt…”
Luke does not mention Egypt—but Luke also never says they did not go.
This is a basic rule of reading the KJV:
Omission is not denial.
John says this openly about his own Gospel:
John 20:30 (KJV)
“And many other signs truly did Jesus… which are not written in this book.”
Luke simply moves the story forward after the Law-related events.
C. “They came and dwelt in Nazareth” — was that new?
Matthew 2:23 (KJV)
“And he came and dwelt in a city called Nazareth…”
This does not mean Nazareth was new to them. It means:
After Egypt
After Herod’s death
They settled there safely
The KJV uses “dwelt” this way often.
Genesis 26:17 (KJV)
“And Isaac departed thence, and dwelt in the valley of Gerar…”
Isaac had been there before. “Dwelt” describes residence, not first arrival.
D. Shepherds or wise men?
Different visitors, different times
Shepherds — the night of Jesus’ birth (Luke)
Luke 2:8–16 (KJV)
The shepherds come the same night Jesus is born.
Jesus is described as:
“a babe wrapped in swaddling clothes”
He is lying in a manger.
Wise men — later visitors (Matthew)
Matthew 2:11 (KJV)
“And when they were come into the house, they saw the young child…”
Not a manger.
Not a newborn.
Time has passed.
Matthew never says the wise men came the night Jesus was born. That idea is added later, not taken from the KJV.
E. Why are the genealogies different?
This is one of the most misunderstood issues.
Matthew’s genealogy (Matthew 1)
Starts with Abraham
Goes through David → Solomon
Ends with Joseph
This is a royal / legal line, showing Jesus’ right to David’s throne.
Notice Matthew’s careful wording:
Matthew 1:16 (KJV)
“And Jacob begat Joseph the husband of Mary, of whom was born Jesus…”
Matthew does not say Joseph begat Jesus. He establishes legal descent, not biological fatherhood.
Luke’s genealogy (Luke 3)
Starts with Jesus
Traces backward to Adam
Goes through David → Nathan
Luke emphasizes:
Humanity
Physical lineage
Jesus as the Son of Man for all people
Legal vs. biological descent in the KJV
The KJV recognizes legal standing:
Numbers 27:8 (KJV)
Inheritance can pass through legal relationship.
Matthew shows Jesus’ legal right to the throne.
Luke shows Jesus’ true human descent.
The Bible never claims the two genealogies are meant to be identical.
Plain Conclusion for Question 5
Using only the KJV:
Nazareth = home
Bethlehem = birthplace
Egypt = temporary refuge
Shepherds = immediate witnesses
Wise men = later visitors
Matthew = royal/legal emphasis
Luke = human/biological emphasis
The accounts do not cancel each other. They complete each other.
Question 6
Did Jesus die after Passover (Mark), or before Passover (John)?
Key Takeaway:
The King James Bible does not contradict itself on the timing of Jesus’ death. Mark and John are using the word “Passover” in different but biblical ways. When the KJV’s own usage of Passover and preparation is followed, the accounts line up without conflict.
The Passages in Question (KJV)
Mark’s account
Mark 14:12 (KJV)
“And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare that thou mayest eat the passover?”
Mark 15:25 (KJV)
“And it was the third hour, and they crucified him.”
Mark presents this sequence:
Jesus eats the Passover with His disciples
Jesus is crucified the following day
John’s account
John 19:14 (KJV)
“And it was the preparation of the passover, and about the sixth hour…”
At first glance, this sounds like Jesus died before Passover. The question is whether that conclusion actually comes from the KJV—or from assumptions added to it.
Step 1: “Passover” in the KJV does not always mean one meal
In the King James Bible, “Passover” can refer to:
The Passover meal itself, or
The entire feast period, including the days of unleavened bread
The KJV explicitly tells us this.
Luke 22:1 (KJV)
“Now the feast of unleavened bread drew nigh, which is called the Passover.”
This verse is decisive. In the KJV, Passover can mean the whole feast week, not just the lamb eaten on one night.
Step 2: What does “preparation” mean in the KJV?
John 19:14 (KJV)
“the preparation of the passover”
This phrase does not automatically mean “the day before the Passover meal.”
In the KJV, preparation often means the day before a sabbath.
Later in the same chapter:
John 19:31 (KJV)
“for that sabbath day was an high day…”
This was a festival sabbath that occurred during Passover week.
So:
“Preparation of the passover” = preparation day during the Passover feast
Not necessarily the day before the lamb was eaten
Step 3: Mark and John are using different reference points
Mark emphasizes:
The Passover meal already eaten
Jesus crucified the next day
John emphasizes:
The preparation day before a high sabbath
Events unfolding during Passover week
Both are describing the same time period from different angles.
Step 4: What John does not say
John never says:
“Jesus died before the Passover meal,” or
“Jesus did not eat the Passover,” or
“The disciples never kept Passover.”
Those ideas are read into the text, not stated by it.
Mark is explicit that Jesus ate the Passover. John never denies it.
Step 5: Agreement on the core facts
Both Gospels agree that:
Jesus ate the Passover with His disciples
Jesus was crucified the following day
That day was a preparation day before a sabbath
The crucifixion occurred during Passover season
No verse forces a calendar conflict.
Plain Conclusion for Question 6
Using only the KJV:
Passover can mean the entire feast
Preparation refers to sabbath preparation
Mark and John describe the same timeline from different perspectives
The contradiction only appears if modern, narrow definitions are imposed on biblical language.
Question 7
Did Jesus ride one animal or two animals into Jerusalem?
Key Takeaway:
Matthew does not say Jesus rode two animals at the same time. He records the presence of both the donkey and its colt to show literal fulfillment of prophecy. Mark, Luke, and John mention only the animal Jesus actually rode. The KJV wording resolves the issue on its own.
The Gospel Accounts (KJV)
Matthew
Matthew 21:7 (KJV)
“And brought the ass, and the colt, and put on them their clothes, and they set him thereon.”
This verse is often claimed to say Jesus rode two animals.
Mark
Mark 11:7 (KJV)
“And they brought the colt to Jesus, and cast their garments on him; and he sat upon him.”
Luke
Luke 19:35 (KJV)
“And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon.”
John
John 12:14–15 (KJV)
“And Jesus, when he had found a young ass, sat thereon; as it is written…”
Step 1: Matthew’s reason for mentioning two animals
Matthew explicitly ties the event to prophecy.
Matthew 21:4–5 (KJV)
“All this was done, that it might be fulfilled which was spoken by the prophet, saying,
Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.”
This comes from:
Zechariah 9:9 (KJV)
“Lowly, and riding upon an ass, and upon a colt the foal of an ass.”
This is Hebrew poetic parallelism—the same animal described twice in related terms. Matthew includes both animals to show exact fulfillment, not to suggest Jesus rode both.
Step 2: What does “they set him thereon” mean?
The phrase “thereon” does not require “both animals.”
It simply refers to the animal being ridden—the colt—just as Mark and Luke describe clearly.
Matthew never says:
Jesus sat on both animals
Jesus rode two animals at once
That idea is imposed on the text, not drawn from it.
Step 3: Why mention the mother donkey at all?
Mark tells us something important:
Mark 11:2 (KJV)
“whereon never man sat”
A young, unbroken colt would naturally be brought with its mother. Matthew includes the full scene, while the other Gospels focus only on the action.
Mentioning an animal ≠ riding it.
Step 4: Consistency across all four Gospels
All four agree on the key point:
Jesus rode one animal
Matthew:
Highlights prophecy fulfillment
Mark, Luke, John:
Highlight the action itself
Different focus. Same event.
Plain Conclusion for Question 7
Using only the KJV:
One colt was ridden
Both animals were present
Matthew records prophetic detail
The others record practical detail
No contradiction exists in the text.
Question 8
Did both thieves mock Jesus, or did one repent and defend Him?
Key Takeaway:
Matthew and Mark say both thieves mocked Jesus. Luke says one later repented. In the KJV, these statements describe different moments in the same event. No verse says the mocking continued unchanged. Luke records a moral turning point that Matthew and Mark simply do not narrate.
The Texts Involved (KJV)
Matthew
Matthew 27:44 (KJV)
“The thieves also, which were crucified with him, cast the same in his teeth.”
Mark
Mark 15:32 (KJV)
“And they that were crucified with him reviled him.”
Luke
Luke 23:39–43 (KJV)
“And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us.
But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation?
And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss.
And he said unto Jesus, Lord, remember me when thou comest into thy kingdom.
And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.”
Step 1: What Matthew and Mark say — and what they do not say
Matthew and Mark use summary language.
They say:
“the thieves also… cast the same in his teeth”
“they… reviled him”
They do not say:
both thieves mocked Jesus the entire time
neither thief ever changed
repentance never happened
The contradiction only exists if we quietly add words like “continually” or “without change.” Those words are not in the KJV.
Step 2: Luke clearly marks a change
Luke slows the scene down and records dialogue.
Notice the turning point:
Luke 23:40 (KJV)
“But the other answering rebuked him…”
That word “But” signals a shift.
Luke shows:
One thief continues mocking
The other changes, fears God, confesses guilt, and trusts Christ
Luke is not contradicting Matthew and Mark. He is continuing the story.
Step 3: The KJV often gives summary first, then detail later
This is normal biblical narration.
Example:
Acts 9:7 (KJV)
“And the men which journeyed with him stood speechless, hearing a voice…”
Later:
Acts 22:9 (KJV)
“And they that were with me saw indeed the light… but they heard not the voice…”
Summary first. Clarification later. No contradiction.
The KJV expects readers to allow development.
Step 4: Moral change within a single scene is common in Scripture
The Bible often shows people changing quickly when confronted with truth.
Example:
Acts 2:36–37 (KJV)
“Let all the house of Israel know assuredly…”
“Now when they heard this, they were pricked in their heart…”
Same crowd. Same moment. Changed response.
So it is completely reasonable that a thief could mock Jesus earlier and repent before death.
Step 5: Why Matthew and Mark emphasize mockery
Matthew and Mark are highlighting:
Public rejection
Universal scorn
Jesus’ isolation
Fulfillment of Psalm 22
By saying “the thieves also,” they intensify the rejection:
Even the men dying beside Him joined the mockery.
That statement is true at the time it occurred.
Luke, however, emphasizes:
Mercy
Salvation
A sinner’s repentance
Different focus. Same event.
Step 6: Psalm 22 in the background
The mockery fulfills Scripture:
Psalm 22:7–8 (KJV)
“All they that see me laugh me to scorn…”
Matthew and Mark frame the crucifixion as Psalm 22 unfolding.
Luke then shows that even in that suffering, God brings salvation.
Step 7: What would a real contradiction require?
A contradiction would require something like:
“Neither thief ever repented,” and
“One thief repented.”
No Gospel says the first.
Matthew and Mark never deny Luke’s account.
Plain Conclusion for Question 8
Using only the KJV:
Both thieves mocked Jesus at one point
One thief later repented
Luke records the turning point
Matthew and Mark do not deny it
This is narrative development, not contradiction.
Question 9
What were Jesus’ last words on the cross?
Key Takeaway:
The King James Bible does not present competing “last words” of Jesus. It records multiple true sayings, spoken in sequence during the final moments of the crucifixion. A contradiction would require one Gospel to say Jesus spoke only one sentence and no others. None do.
The Passages (KJV)
Matthew
Matthew 27:46 (KJV)
“And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?”
Mark
Mark 15:34 (KJV)
“And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?”
Luke
Luke 23:46 (KJV)
“And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost.”
John
John 19:30 (KJV)
“When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.”
Step 1: What the Gospels do not claim
None of the Gospels say:
“These were Jesus’ only words on the cross”
“Jesus spoke only one final sentence”
“This was the exclusive last saying”
Each Gospel simply records true words Jesus spoke, without claiming to record everything He said.
A contradiction requires exclusion. Silence does not create one.
Step 2: The KJV openly allows selective reporting
John tells us plainly that not everything Jesus said or did was recorded.
John 21:25 (KJV)
“And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written.”
This applies to words as well as actions.
Step 3: The sayings fit naturally in sequence
When read without forcing them into competition, the sayings form a clear progression.
1. The cry of suffering (Matthew & Mark)
“My God, my God, why hast thou forsaken me?”
This is:
A quotation of Psalm 22:1
A declaration of righteous suffering
A marker of prophetic fulfillment
Nothing in Matthew or Mark says Jesus died at this moment.
2. The declaration of completion (John)
John 19:30 (KJV)
“It is finished.”
John places this after Jesus receives the vinegar and before He gives up the ghost.
This fits John’s theme of:
Fulfillment
Completion
Finished work
3. The final committal of spirit (Luke)
Luke 23:46 (KJV)
“Father, into thy hands I commend my spirit…”
Luke alone adds:
“having said thus, he gave up the ghost”
Luke explicitly records the moment of death.
Step 4: Psalm 22 explains Matthew and Mark
Matthew and Mark are deeply shaped by Psalm 22:
Mockery (Psalm 22:7–8)
Casting lots (Psalm 22:18)
Apparent abandonment
The cry “My God, my God…” is not despair, but the opening line of a psalm that ends in victory.
Psalm 22:24 (KJV)
“For he hath not despised nor abhorred the affliction of the afflicted…”
So Matthew and Mark are anchoring the crucifixion in Scripture, not claiming this was Jesus’ final thought.
Step 5: Luke’s emphasis — trust and innocence
Luke consistently highlights:
Jesus’ innocence
Jesus’ prayer life
Jesus’ trust in the Father
Luke alone records:
“Father, forgive them” (Luke 23:34)
The repentant thief
The final committal of spirit
His final saying fits his Gospel’s theme.
Step 6: John’s emphasis — completion and fulfillment
John repeatedly stresses fulfillment:
John 19:28 (KJV)
“Jesus knowing that all things were now accomplished, that the scripture might be fulfilled…”
“It is finished” perfectly fits John’s purpose.
John never denies the other sayings. He simply preserves this one.
Step 7: What would a real contradiction require?
A contradiction would require statements like:
“Jesus spoke only one final sentence,” or
“Jesus never said ‘It is finished,’” or
“Jesus never commended His spirit to the Father.”
No Gospel says anything like that.
The problem only exists if we assume each Gospel must provide a complete transcript of Jesus’ last minute—a claim the KJV never makes.
Plain Conclusion for Question 9
Using the KJV alone:
Jesus spoke multiple true sayings near death
Each Gospel preserves different sayings
None deny the others
Luke alone records the final breath
There is no contradiction—only selective, truthful witness.
Question 10
How did Judas die, and who bought the field of blood?
Key Takeaway:
Matthew and Acts do not contradict each other. Matthew records Judas’s chosen act and the priests’ legal decision. Acts records the outcome and aftermath and assigns moral responsibility. Both accounts can be true at the same time without strain when read in the KJV’s own language.
Part A: How did Judas die?
The Two Passages (KJV)
Matthew
Matthew 27:5 (KJV)
“And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.”
Acts
Acts 1:18 (KJV)
“Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out.”
At first glance, these sound different. The question is whether the KJV requires them to cancel each other.
Step 1: Matthew and Acts describe different moments
Matthew describes:
Judas’s intentional act (suicide by hanging)
Acts describes:
Judas’s end result and public outcome
Acts does not say:
Judas did not hang himself
Judas fell instead of hanging
The fall was the cause of death
It simply describes what happened to his body.
Step 2: The two descriptions fit naturally together
A sequence that violates no KJV wording:
Judas hangs himself (Matthew)
The body later falls (rope breaks, branch gives way, body cut down, etc.)
The fall results in the body bursting open (Acts)
The KJV never says:
the fall was voluntary
the fall caused death
Judas was alive when he fell
Acts describes the outcome, not the method.
Step 3: Luke’s style focuses on visible judgment
Luke (the author of Acts) often emphasizes:
Consequences
Public outcomes
Moral judgment made visible
Matthew focuses on intent and guilt.
Acts focuses on result and disgrace.
Different focus. Same event.
Step 4: What would a contradiction require?
A contradiction would require:
“Judas did not hang himself,” and
“Judas did hang himself.”
Acts never says the first.
So no contradiction exists.
Part B: Who bought the field of blood?
The Two Passages (KJV)
Matthew
Matthew 27:7–8 (KJV)
“And they took counsel, and bought with them the potter’s field, to bury strangers in.
Wherefore that field was called, The field of blood, unto this day.”
Matthew assigns the purchase to the chief priests.
Acts
Acts 1:18 (KJV)
“Now this man purchased a field with the reward of iniquity…”
Acts assigns the purchase to Judas.
Step 5: The KJV allows moral and causal attribution
In Scripture, an action can be attributed to:
The one who supplied the money, or
The one who carried out the transaction
Both are legitimate.
Step 6: Judas’s role
The money was his
It is called “the reward of iniquity”
The purchase flows directly from his betrayal
So Acts speaks morally and causally:
Judas “purchased” the field because it was bought with his blood money.
Step 7: The priests’ role
Matthew emphasizes:
The priests took counsel
They physically completed the purchase
They named the field
Matthew focuses on institutional guilt and legal action.
Step 8: The KJV uses this kind of attribution elsewhere
Kings are often said to “build” cities, even though workers do the labor.
The action is credited to the source of authority and means, not hand labor.
This is normal biblical language.
Step 9: Why Acts emphasizes Judas
Acts 1 is about:
Judas’s betrayal
His judgment
His replacement
So the field is framed as:
the direct consequence of Judas’s sin
Same field. Same money. Different emphasis.
Plain Conclusion for Question 10
Using the KJV alone:
Judas hanged himself (Matthew)
His body later fell and burst open (Acts)
The field was bought with Judas’s money
The priests executed the purchase
Acts attributes it to Judas morally
Matthew attributes it to the priests legally
No verse denies the other.
Final Overall Conclusion
Key Takeaway:
Across all ten questions, the alleged “contradictions” do not come from the King James Bible itself. They arise from modern assumptions imposed on the text—assumptions about exhaustive reporting, flattened timelines, single-cause explanations, and technical precision the Bible never claims to use.
What These Ten Questions Show Together
When read carefully, the KJV consistently shows that:
Different writers emphasize different aspects of the same event
Omission is not denial
Sequential narration is not contradiction
Layered causation is normal in Scripture
Description by appearance and by identity can both be true
Selective reporting is openly acknowledged (Luke 1:1–4; John 21:25)
In no case does the KJV require the reader to affirm A and not-A about the same subject, in the same sense, at the same time.
What the Objections Have in Common
Each objection depends on adding words the KJV never uses, such as:
“only”
“at the exact same moment”
“instead of”
“and never changed”
“must mean exclusively”
Once those additions are removed, the contradictions disappear.
The Internal Consistency of the KJV
Across law, history, poetry, prophecy, Gospel, and epistle, the KJV consistently:
Distinguishes God’s government from immediate agency
Holds people morally responsible
Uses summaries that are later expanded
Revisits events with new detail without resetting chronology
This consistency is not accidental. It reflects a stable and coherent way of telling truth.
Final Judgment
After examining all ten questions:
No passage forces another passage to be false
No verse needs redefining
No explanation relies on special pleading
The King James Bible does not refute itself.
The appearance of contradiction arises only when the text is forced into categories it never claims to satisfy.