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Problem: There is an apparent conflict as to where Abraham is really from. Genesis 11:28 says Abraham came from Ur of the Chaldees (in southern Iraq), but Genesis 29:4 claims he is from Haran (in northern Iraq).

Solution: This conflict is easily resolved. Abraham’s family originated in Ur, but later migrated to Haran when God called him (Gen. 11:31–12:1). It is not unusual that Abraham would look back to Haran, where he had lived until he was 75 years old, as his homeland. Also, he quite naturally refers to the children of his two older brothers as part of his family.

Problem: God is omnipresent, that is, everywhere at the same time (Ps. 139:7–10). But this text declares that God “came down” to see the city that men had built. But if He is already here, then how can He “come down” here?

Solution: God “came down” as a theophany, which is a special localized manifestation of the presence of God. These theophanies often appeared in the OT. Once God appeared to Abraham as a man (Gen. 18:2). God also came down to speak to Moses (Ex. 3), Joshua (Josh. 5:13–15), and Gideon (Jud. 6) in a similar manner.

Problem: Genesis 10:5, 20, 31 seem to suggest many dialects, which is an apparent conflict with Genesis 11:1 that clearly states, “the whole earth had one language and one speech.”

Solution: These texts speak of two different times. Earlier, while maintaining their tribal distinctions, the descendants of Ham, Shem, and Japheth all spoke the same language. Later, at the tower of Babel (Gen. 11), God punished their rebellious attempt by confusing their speech. As a result, tribes could no longer understand one another, though possibly the subtribes and clans were allowed a mutually understandable language so they could still understand one another.

Problem: When God created Adam, He commanded him to eat only “every herb that yields seed which is on the face of all the earth … to you it shall be for food” (Gen. 1:29). But meat was not given by God to eat. However, when Noah came out of the Ark, he was told, “Every moving thing that lives shall be food for you. I have given you all things, even as the green herbs” (Gen. 9:3). But this seems to contradict God’s earlier command not to eat meat.

Solution: This is a good example of progressive revelation where earlier commands are superseded by later ones. In matters that do not involve the change of any intrinsic moral standard (based on the nature of God), God is free to change the commands to His creatures to serve His overall purposes in the progress of redemption. For example, parents at one time will allow small children to eat with their fingers, only to instruct them a little later to eat their potatoes with a spoon. Then, a few years later, the same parent reprimands her older child, “Don’t eat your potatoes with your spoon; use your fork!” There is no contradiction here at all. It is a simple matter of progressive revelation adapted to the circumstances and all geared to the ultimate goal. God works in a similar way.

Problem: God promised Noah: “While the earth remains, seedtime and harvest … shall not cease.” However, there are many famines recorded, even in Bible times, when there has been no harvest (cf. Gen. 26:1; 41:54).

Solution: “Cease” (shabath) means to come to an end, to be eliminated, to desist completely. This passage only promises that the seasons will not cease, not the crops. It refers to “seedtime” and harvesttime, not necessarily to the actual planting and harvesting of a crop. And the seasons have never stopped completely since this promise was made to Noah. Further, this general promise was not intended as a guarantee that there would be no temporary interruptions. It was only a statement about the permanent cycles of the year until the end of time.

Problem: According to this verse, after the flood, God promised, “Nor will I again destroy every living thing.” Yet Peter foretells the day in which “the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up” (2 Peter 3:10).

Solution: After the flood, God only promised never again to destroy the world in the same way “as I have done” (Gen. 8:21), namely by water. The rainbow is a perpetual symbol of this promise. The second time God destroys the world it will be by fire, not by water. It will “be burned up” (2 Peter 3:10). Even so, God will not then destroy all living things. Humans will be saved in their resurrected and imperishable physical bodies (1 Cor. 15:42).

Problem: The fact that the text says that “God remembered Noah” seems to imply that He temporarily forgot him. Yet the Bible declares that God knows all things (Ps. 139:2–4; Jer. 17:10; Heb. 4:13) and that He never forgets His saints (Isa. 49:15). How then could He temporarily forget Noah?

Solution: In His omniscience, God was always aware of Noah being in the ark. However, after Noah was left in the ark for over a year, as if he were forgotten, God gave a token of His remembrance and brought Noah and his family out of it. But, God had never forgotten Noah, since it was He that warned Noah in the very beginning in order to save him and the human race (cf. Gen. 6:8–13). We often use a similar expression when we “remember” someone on their birthday, even though we had never forgotten they existed.

Problem: Genesis 7:24 (and 8:3) speak of the flood waters lasting for 150 days. But, other verses say it was only 40 days (Gen. 7:4, 12, 17). Which is correct?

Solution: These numbers refer to different things. Forty days refers to how long “the rain fell” (7:12, niv), and 150 days speaks of how long the flood “waters prevailed” (cf. 7:24).

At the end of the 150 days “the waters decreased” (8:3). After this it was not until the fifth month after the rain began that the ark rested on Mt. Ararat (8:4). Then about eleven months after the rain began, the waters dried up (7:11; 8:13). And exactly one year and ten days after the flood began, Noah and his family emerged on dry ground (7:11; 8:14).

Problem: The ark was only made of wood and carried a heavy load of cargo. But, a world-wide flood produces violent waters that would have broken it in pieces (cf. Gen. 7:4, 11).

Solution: First, the ark was made of a strong and flexible material (gopherwood) that “gives” without breaking. Second, the heavy load was an advantage that gave the ark stability. Third, naval architects inform us that a long box-shaped, floating box-car, such as the ark was, is a very stable craft in turbulent waters. Indeed, modern ocean liners follow the same basic dimensions or proportions of Noah’s ark.

Problem: The Bible says Noah’s ark was only 45 feet high, 75 feet wide, and 450 feet long (Gen. 6:15, niv). Noah was told to take two of every kind of unclean animal and seven of every kind of clean animal (6:19; 7:2). But scientists inform us that there are between one half a billion to over a billion species of animals.

Solution: First, the modern concept of “species” is not the same as a “kind” in the Bible. There are probably only several hundred different “kinds” of land animals that would have to be taken into the ark. The sea animals stayed in the sea, and many species could have survived in egg form. Second, the ark was not small; it was a huge structure—the size of a modern ocean liner. Furthermore, it had three stories (6:16) which tripled its space to a total of over 1.5 million cubic feet!

Third, Noah could have taken younger or smaller varieties of some larger animals. Given all these factors, there was plenty of room for all the animals, food for the trip, and the eight humans aboard.

Problem: In Genesis 1:31, God was satisfied with what He made, declaring it “very good.” But here in Genesis 6:6, God declares that He is “sorry that He had made man on the earth.” How can both be true?

Solution: These verses speak of humankind at different times and under different conditions. The first deals with humans in the original state of creation. The second refers to the race after the Fall and just before the flood. God is pleased with what He made, but is not happy with what sin has done to His perfect creation.

Problem: This text seems to indicate that human longevity after the flood will not exceed “one hundred and twenty years.” Yet in Psalm 90 Moses took it to be as 70 or 80 years at best (v. 10).

Solution: First of all, it is not certain that Genesis 6:3 is referring to human longevity. It may be speaking about how many years remained before the flood would come.

Second, even if it does envision how long humans would live, it does not contradict the later reference to 70 or 80 years for two reasons: for one, it refers to an earlier period when people still lived longer (Moses himself lived to 120, Deut. 34:7); further, the 70 or 80 was probably not intended as an absolute upper limit, but merely as an average for people who died of old age.

Problem: The phrase “sons of God” is used exclusively in the OT to refer to angels (Job 1:6; 2:1; 38:7). However, the NT informs us that angels “neither marry nor are given in marriage” (Matt. 22:30). Furthermore, if angels married, their children would be half human and half angel. But, angels cannot be redeemed (Heb. 2:14–16; 2 Peter 2:4; Jude 6).

Solution: There are several possible interpretations other than insisting that angels cohabited with humans.

Some Bible scholars believe “sons of God” refers to the godly line of Seth (from whom the redeemer was to come—Gen. 4:26), who intermingled with the godless line of Cain. They point out that (a) this fits the immediate context, (b) it avoids the problems with the angels view, and (c) it accords with the fact that humans are also referred to in the OT as God’s “sons” (Isa. 43:6).

Other scholars believe that “sons of God” refers to great men of old, men of renown. They point to the fact that the text refers to “giants” and “mighty men” (v. 4). This also avoids the problems of angels (spirits) cohabiting with humans.

Still others combine these views and speculate that the “sons of God” were angels who “did not keep their proper domain” (Jude 6) and possessed real human beings, moving them to interbreed with “the daughters of men,” thus producing a superior breed whose offspring were the “giants” and “men of renown.” This view seems to explain all the data without the insuperable problems of angels, who are bodiless (Heb. 1:14) and sexless spirits (Matt. 22:30), cohabiting with humans.

Problem: Adam “lived nine hundred and thirty years” (Gen. 5:5), Methuselah lived “nine hundred and sixty-nine years” (Gen. 5:27), and the average age of those who lived out their normal life span was over 900 years of age. Yet even the Bible recognizes that most people live only 70 or 80 years before natural death occurs (Ps. 90:10).

Solution: First of all, the reference in Psalm 90 is to Moses’ time (1400s b.c.) and later, when longevity had decreased to 70 or 80 years for most, though Moses himself lived 120 years (Deut. 34:7).

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