Contradiction with Isaiah 55:11
Genesis 20:7 suggests that a human intercessor, Abraham, could intervene through prayer, while Isaiah 55:11 emphasizes that it's God's word that accomplishes His will, highlighting divine rather than human intervention.
Isaiah 55:11: So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper [in the thing] whereto I sent it.
Contradiction with Romans 3:10
Genesis 20:7 refers to Abraham as a prophet, implying righteousness, while Romans 3:10 states, "There is none righteous, no, not one," contradicting the notion of any human being inherently righteous.
Romans 3:10: As it is written, There is none righteous, no, not one:
Contradiction with James 5:16
Genesis 20:7 emphasizes the prayer of Abraham as a prophet for healing, whereas James 5:16 highlights the power of prayer of any righteous person, not limited to prophets.
James 5:16: Confess [your] faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.
Contradiction with 1 John 2:1
In Genesis 20:7, Abraham acts as an intermediary for Abimelech, while 1 John 2:1 suggests that Jesus Christ is the sole advocate for sinners, potentially conflicting with the role of other intercessors.
1 John 2:1: My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
Paradox #1
In Genesis 20:7, God tells Abimelech in a dream that Abraham is a prophet and he must return Abraham's wife, Sarah, to him. A potential contradiction arises with earlier chapters, where Abraham presents Sarah as his sister rather than his wife, creating confusion about their relationship and his honesty. This story also resembles an earlier incident in Genesis 12 with Pharaoh, which raises questions about the narrative's consistency.
Paradox #2
Genesis 20:7 contains a situation where God instructs a man to return a woman to her husband because she is another man's wife. A potential contradiction could be that earlier in the text, the same man, Abraham, had told others that the woman, Sarah, was his sister, which led to her being taken by another man. This could raise questions about honesty and the resulting consequences of deception. The conflict here is between the sanctity of marriage and the use of deceit to protect oneself.