Contradictions and Paradoxes in Numbers 3:50

Check out Contradictions Catalog of Numbers 3:50 for the comprehensive list of verses that contradicts Numbers 3:50. Some key contradictions and paradoxes are described below.

According to Moses, God told him to collect special money from the firstborn children of Israel as part of a big plan. This money was a way to show thanks to God and to follow His special rules.

Numbers 3:50: Of the firstborn of the children of Israel took he the money; a thousand three hundred and threescore and five [shekels], after the shekel of the sanctuary:

Contradiction with Exodus 30:12-16

This passage specifies a half-shekel tax for atonement, which differs in purpose and context from the redemption money in Numbers 3:50.

Exodus 30:12-16: When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when [thou] numberest them. [their number: Heb. them that are to be numbered]

Contradiction with Leviticus 27:3-8

These verses outline valuations for persons dedicated to God, contrasting with the fixed five shekels for firstborns in Numbers 3:50.

Leviticus 27:3-8: And thy estimation shall be of the male from twenty years old even unto sixty years old, even thy estimation shall be fifty shekels of silver, after the shekel of the sanctuary.

Contradiction with Deuteronomy 15:19

This commands firstlings to be sacrificed or eaten, contrary to the idea of monetary redemption presented in Numbers 3:50.

Deuteronomy 15:19: All the firstling males that come of thy herd and of thy flock thou shalt sanctify unto the LORD thy God: thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep.

Contradiction with Malachi 1:14

Discusses the curse on those withholding male offerings, conflicting with Numbers 3:50 where redemption is allowed for firstborn sons.

Malachi 1:14: But cursed [be] the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I [am] a great King, saith the LORD of hosts, and my name [is] dreadful among the heathen. [which...: Heb. in whose flock is]

Contradiction with Genesis 22:2

Reflects on the command to sacrifice Isaac without an offer of monetary redemption, differing from the redemption approach in Numbers 3:50.

Genesis 22:2: 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.

Contradiction with Psalm 49:7

States no man can redeem another, spiritually conflicting with the concept of redemption money paid in Numbers 3:50.

Psalm 49:7: None [of them] can by any means redeem his brother, nor give to God a ransom for him:

Contradiction with Matthew 6:24

Indicates the incompatibility of serving God and money, challenging the concept of using money for religious redemption as in Numbers 3:50.

Matthew 6:24: No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

Contradiction with Acts 8:20

Declares rejection of trying to buy God's gift with money, contrasting with the idea of redemption money in Numbers 3:50.

Acts 8:20: But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money.

Contradiction with 1 Peter 1:18-19

Describes redemption through Christ's blood as opposed to silver and gold, conflicting with monetary redemption in Numbers 3:50.

1 Peter 1:18-19: Forasmuch as ye know that ye were not redeemed with corruptible things, [as] silver and gold, from your vain conversation [received] by tradition from your fathers;

Paradox #1

The potential moral conflict with Numbers 3:50 could be related to the practice of exchanging money for individuals' redemption, which might seem inconsistent with the idea of all people being inherently equal and priceless in moral or spiritual terms. This practice might raise questions about the value of life and how it is perceived in a transactional manner.

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