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Likely Mt. Hor is in what was the region of Mosera.
 
NU 33:41-42 After Aaron's death, the Israelites journeyed from Mt. Hor, to Zalmonah, to Punon, etc.
DT 10:6-7 It was from Mosera, to Gudgodah, to Jotbath.
 
Again, Deuteronomy summarizes their movement through two regions (the latter full of rivers) while Numbers identifies specific sites they stayed at and specific rivers (like Jordan).
DT 6:15, 9:7-8, 29:20, 32:21 God is sometimes angry.
MT 5:22 Anger is a sin.
 Ditto.
 
DT 7:9-10 God destroys his enemies.
MT 5:39-44 Do not resist your enemies. Love them.
 Dittos.
 
DT 18:20-22 A false prophet is one whose words do not come true. Death is required.
EZ 14:9 A prophet who is deceived, is deceived by God himself. Death is still required.
 
You misunderstand Ezekiel 14 just like you did II Thessalonians 2:11.  Regardless, there is no contradiction here.  A contradiction would require God letting him off.
 
DT 23:1 A castrate may not enter the assembly of the Lord.
IS 56:4-5 Some castrates will receive special rewards.
 
So what?  A guy with a machine gun is not allowed into the White House.  Some guys with machine guns got purple hearts from the president.
 
DT 23:1 A castrate may not enter the assembly of the Lord.
MT 19:12 Men are encouraged to consider making themselves castrates for the sake of the Kingdom of God.
 
You mischaracterize Matthew 19.  But regardless, there is no contradiction.
 
DT 24:1-5 A man can divorce his wife simply because she displeases him and both he and his wife can remarry.
MK 10:2-12 Divorce is wrong, and to remarry is to commit adultery.
 
Christ changed the law and was very clear that He was initiating a change.  A change is not a contradiction.
 
DT 24:16, 2KI 14:6, 2CH 25:4, EZ 18:20 Children are not to suffer for their parent's sins.
RO 5:12, 19, 1CO 15:22 Death is passed to all men by the sin of Adam.
Dittos (and God clearly judged many households because of parent's sin).
 
DT 30:11-20 It is possible to keep the law.
RO 3:20-23 It is not possible to keep the law.
 
Deuteronomy makes the point that the law is clear and plain so that we can understand and no excuse not to keep it.  It never says a man will be able to go through his whole life perfectly and never break a single commandment.  Paul's point is that no man has done that.  Indeed, that is why sacrifices are an integral part of the law.
 
JS 11:20 God shows no mercy to some.
LK 6:36, JA 5:11 God is merciful.
 
To the contrary, God had mercy on the Amorites for many years (Genesis 15:16) till their iniquities reached a point that God determined to wipe them out (Joshua 11).
 
JG 4:21 Sisera was sleeping when Jael killed him.
JG 5:25-27 Sisera was standing.
 
It does not say that he was standing when she killed him.  It only says that after she hit him in the head (v25) he bowed, fell down, tried to rise again and fell again.  Sounds like death throes to me.
 
JS 10:38-40 Joshua himself captured Debir.
JG 1:11-15 It was Othniel, who thereby obtained the hand of Caleb's daughter, Achsah.
 
Does Zathras even try to understand the passage?  Are these mistakes purposeful misunderstanding or just massive incompetence?  Joshua made a pass through the land with his whole army, wiping out all of the strongholds and destroying their cities.  However, some of the cities were rebuilt by the inhabitants and needed to be reconquered.  This second conquest of a weakened Debir could be performed by a small band led by Othniel.  Judges starts off by saying that this event occurred AFTER Joshua died.  The parallel passage is Joshua 15:16, not Joshua 10:38-40 . READ the scriptures!
 
1SA 8:2-22 Samuel informs God as to what he has heard from others.
PR 15:3, JE 16:17, 23:24-25, HE 4:13 God is everywhere. He sees and hears everything.
 
So what?  God delights to hear from us just like I delight to have my little boy come running up to me, exclaiming about something that I already know.
 
1SA 9:15-17 The Lord tells Samuel that Saul has been chosen to lead the Israelites and will save them from the Philistines.
1SA 15:35 The Lord is sorry that he has chosen Saul.
1SA 31:4-7 Saul commits suicide and the Israelites are overrun by the Philistines.
 
First of all, God does not say Saul will save them from the Philistines; only that he was chosen to do the job.  I Samuel 14:47-48 and subsequent chapters indicate that for a considerable time he was successful in performing this role.  Ultimately, however, he fails to obey God and falls himself to the Philistines.  Is this supposed to be God's fault?
 
1SA 15:7-8, 20 The Amalekites are utterly destroyed.
1SA 27:8-9 They are utterly destroyed (again?).
1SA 30:1, 17-18 They raid Ziklag and David smites them (again?).
 
Firstly, I Samuel 15:9 indicates they were selective about their destruction, in disobedience to God's command.  Secondly, when a nation is "utterly destroyed" it does not mean that EVERY person of that nationality (some of whom might not have even been in the area at the time) was killed.  Undoubtedly there were some few who escaped or were traveling elsewhere that over the years returned and rebuilt their tribal homeland.  In the first campaign they occupy a large kingdom of many cities.  In the second instance they are individual cities that are weak enough to be conquered by David's outlaw band.
 
1SA 16:10-11, 17:12 Jesse had seven sons plus David, or eight total.
1CH 2:13-15 He had seven total.
 
These were times of ongoing warfare and Jesse's sons were right in the middle of it.  Is it any surprise that he lost one by the time the genealogies were recorded in Chronicles?
 
1SA 16:19-23 Saul knew David well before the latter's encounter with Goliath.
1SA 17:55-58 Saul did not know David at the time of his encounter with Goliath and had to ask about David's identity.
 
Saul saw David before the battle (I Samuel 17:38).  Verses 55-58 do not say Saul did not know David.  It says Saul asked WHOSE SON David was.  Likely he had forgotten Jesse’s name (even though he had sent a couple of messages to Jesse in the earlier passage).
 
1SA 17:50 David killed Goliath with a slingshot.
1SA 17:51 David killed Goliath (again?) with a sword.
 
Any Sunday School kid could straighten you out on this one.  Goliath fell face down and David had to make sure he was dead by cutting off his head.  It is called "finishing him off."
 
1SA 17:50 David killed Goliath.
2SA 21:19 Elhanan killed Goliath. (Note: Some translations insert the words "the brother of" before Elhanan. These are an addition to the earliest manuscripts in an apparent attempt to rectify this inconsistency.) [Good reason to stick with the KJV!]
 
Since when have you become concerned about the original manuscripts?  Clearly the giant of II Samuel 21:19 is a different person since the timeframes are totally different and since the second is called "the Gittite."  Perhaps these four were sons of Goliath (seems to be implied in vs 22) and one of them was named after his dad.
 
1SA 21:1-6 Ahimalech was high priest when David ate the bread.
MK 2:26 Abiathar was high priest at the time.
 
Abiathar was the high priest.  His dad, Ahimelech, is not called the high priest in I Samuel 21.  At that time, he is merely described as a priest. (He may have been the ex-high priest in an arrangement like Caiphas and Annas at the time of Christ.)
 
1SA 28:6 Saul inquired of the Lord, but received no answer.
1CH 10:13-14 Saul died for not inquiring of the Lord.
 
Saul is a perfect illustration of Proverbs 1:24-26.  The I Chronicles passage says Saul died for several things, including a pattern of not inquiring of the Lord. He did not change his ways until it was too late and God's judgment was already at the door.
 
1SA 31:4-6 Saul killed himself by falling on his sword.
2SA 2:2-10 Saul, at his own request, was slain by an Amalekite.
2SA 21:12 Saul was killed by the Philistines on Gilboa.
1CH 10:13-14 Saul was slain by God.
 
God directed the death of Saul, as we detailed above.  God used the Philistines to carry out his judgment.  There is no contradiction to say "Saul was slain by the Philistines" since he committed suicide just as they were closing in to wipe him out.  I believe you erred in one of your reference.  Perhaps you meant II Samuel 1:2-10?  Here the Amalekite lied through his teeth in hopes of a reward.
 
2SA 6:23 Michal was childless.
2SA 21:8 (KJV) She had five sons.
 
*****  Poor KJV translation.  It was Michal's sister.
 
2SA 24:1 The Lord inspired David to take the census.
1CH 21:1 Satan inspired the census.
 
*****Again, poor KJV translation in II Samuel 24:1.  God permitted it, but Satan inspired it.
 
2SA 24:9 The census count was: Israel 800,000 and Judah 500,000.
1CH 21:5 The census count was: Israel 1,100,000 and Judah 470,000.
It could be that there were a few different numbers floating around wonder since I Chronicles 21:6 indicates that Joab purposely did a sloppy job and miscounted whole tribes since he found the king's command abominable.  But the discrepancy can be resolved if we consider what was included and excluded in each count.  Note that the 800,000 of Israel probably did not include the standing army of 288,000 described in I Chronicles 27:1-15 or the 12,000 specifically attached to the capital (II Chronicles 1:14).  Conversely, the 470,000 count likely did not include the 30,000 in Judah’s standing army (II Samuel 6:1).
 
2SA 24:10-17 David sinned in taking the census.
1KI 15:5 David's only sin (ever) was in regard to another matter.
 
I Kings 15:5 does not say David sinned only once.  It says he deliberately broke God's command (likely referencing the ten commandments) only that one time.
 
2SA 24:24 David paid 50 shekels of silver for the purchase of a property.
1CH 21:22-25 He paid 600 shekels of gold.
 
On the surface this certainly appears to be contradictory.  However, consider that 50 shekels of silver was paltry (reference Exodus 21:32) to pay for a site that was later to become the temple mount.  However, it might be an appropriate figure to pay for a yoke of oxen.  I Chronicles seems to indicate that the initial discussion was about the property.  Ornan then offered David the oxen too.  II Samuel 24:24 says he bought the property and the oxen for 50 shekels of silver.  Perhaps it would be best rendered: David bought the property; and he also bought the oxen for an additional 50 shekels of silver.
 
1KI 3:12 God made Solomon the wisest man that ever lived, yet ....
1KI 11:1-13 Solomon loved many foreign women (against God's explicit prohibition) who turned him to other gods (for which he deserved death).
 
Having wisdom and deciding to use it to make the proper decision are two totally different things.  It is like having money and knowing how to invest it well.  One of the perennial themes of tragic drama is the character who knows better and makes the fatal mistake anyway.
 
1KI 3:12, 4:29, 10:23-24, 2CH 9:22-23 God made Solomon the wisest king and the wisest man that ever lived. There never has been nor will be another like him.
MT 12:42, LK 11:31 Jesus says: "... now one greater than Solomon is here."
 
Firstly, you are contrasting "wisdom" and "greatness" (apples and oranges).  Secondly, there never was another man as wise as Solomon.  Christ was God in the flesh and cannot be considered a mere man.
 
1KI 4:26 Solomon had 40,000 horses (or stalls for horses).
2CH 9:25 He had 4,000 horses (or stalls for horses).
 
Once again you fail to simply read scripture.  Like anything else, this number changed over time.  The passage in Kings takes place before the temple is built while the passage in Chronicles takes place many years later.  The parallel passage to II Chronicles 9:25 is I Kings 10:26.
 
1KI 5:16 Solomon had 3,300 supervisors.
2CH 2:2 He had 3,600 supervisors.
 
The passage in I Kings specifically excludes the "chief officers" of which there were likely 300.
 
1KI 7:15-22 The two pillars were 18 cubits high.
2CH 3:15-17 They were 35 cubits high.
 
This would seem to be a pretty blatant mistake to make (getting the measurement wrong by twice).  Let's consider the wording carefully.  The I Kings passage says that "he cast two pillars of brass, of 18 cubits high APIECE..." The book of Kings further indicates at the time of the destruction of the temple (II Kings 25:16) that "the height of ONE pillar was 18 cubits..." the identical language is found in Jeremiah 52:20-21.  II Chronicles uses slightly different language: "he made before the house TWO pillars of thirty and five cubits high..."  Perhaps the author added them together to come up with a combined height.  Since they were molten, formed from clay casts in the ground, perhaps they originally were formed and measured end to end (I Kings 7:46).
 
1KI 7:26 Solomon's "molten sea" held 2000 "baths" (1 bath = about 8 gallons).
2CH 4:5 It held 3000 "baths."
 
Both are correct.  It "received and held" up to 3000 baths (Chronicles).  Kings says it "contained" 2000 baths.  Apparently they did not make a practice of filling it to the top, perhaps keeping it convenient for the washing.
 
1KI 8:12, 2CH 6:1, PS 18:11 God dwells in thick darkness.
1TI 6:16 God dwells in unapproachable light.
 
I dwell in New Hampshire AND in the United States AND in the world.  Some of these places are more or less bright.  God dwells in heaven in unapproachable light.  Between the third heaven and earth is both a boundary of complete darkness so that no man would ever be able to see through it and the darkness of outer space.  A good illustration of how God dwells in intense light within a protective sphere of darkness is Exodus 19:21, Exodus 20:21 and Exodus 24:15-18.
 
1KI 8:13, AC 7:47 Solomon, whom God made the wisest man ever, built his temple as an abode for God.
AC 7:48-49 God does not dwell in temples built by men.
 
But God did visit the temple in a special way.  In the end, the temple was more a place for man to go to commune with God than a house in which God could live on this earth.  However, if I knew that God would similarly visit a house that I built, I would happily spend the rest of my life building it for Him.
 
1KI 9:28 420 talents of gold were brought back from Ophir.
2CH 8:18 450 talents of gold were brought back from Ophir.
 
There were MANY trips to Ophir to get gold.  I Chronicles 29:4 indicates that 3,000 talents of gold from Ophir were stored up just to prepare for the temple construction!  
 
1KI 15:14 Asa did not remove the high places.
2CH 14:2-3 He did remove them.
 
The Chronicles passage describes his cleansing of the cities in Judah (see vs 5).  In chapter 15 he proceeds to cleanse Benjamin and portions of Ephraim of its idolatrous high places as well (15:8).  However, the chapter ends like the passage in I Kings.  Verse 17 indicates that he did not cleanse the remainder of the land.  Perhaps he even permitted some to reappear in Judah by the end of his reign.  (They went up and down quite regularly in those days.)
 
1KI 16:6-8 Baasha died in the 26th year of King Asa's reign.
2CH 16:1 Baasha built a city in the 36th year of King Asa's reign.
 
In Jewish tradition there was no provision for a queen.  Here, the queen-mother, Maachah, takes on an important role when her son Abijam dies after reigning only 3 years.  She adopts one of his sons Asa (I Kings 15:10) apparently as a figure-head and actually reigns herself for the first 10 years (see II Chronicles 14:2).  After this period, Asa wins a great battle, is encouraged by the prophet in chapter 15, and takes over.  He cleans the idols out of Judah AND Benjamin (as noted above) and removes the idolatrous Maachah as queen (I Kings 15:13 and II Chronicles 15:16).  Likely this ten-year reign of the Queen mother alongside Asa is the reason for the ten-year discrepancy in dating the Baasha event by how long Asa had ruled.
 
1KI 16:23 Omri became king in the thirty-first year of Asa's reign and he reigned for a total of twelve years.
1KI 16:28-29 Omri died, and his son Ahab became king in the thirty- eighth year of Asa's reign. (Note: Thirty-one through thirty-eight equals a reign of seven or eight years.)
 
Here we have a complex plot.  Elah had become the rightful king.  But one of his generals, Zimri, conspired and killed him.  Zimri, the traitor, begins to reign in the twenty-seventh year of Asa.  He rules for only seven days (I Kings 16:15) before being overthrown by Omri, the other general.  Omri immediately begins to reign but faces a rival king, Tibni (vs 21), who is supported by fully half of the population of Israel.  Over the years, Omri prevails.  When his rival dies, he becomes undisputed king over all Israel in vs 23.  However, his total reign was from Asa's twenty-seventh year to Asa's thirty-eighth year, or roughly twelve years.
 
1KI 22:23, 2CH 18:22, 2TH 2:11 God himself causes a lying spirit.
PR 12:22 God abhors lying lips and delights in honesty.
 
This identical objection has already been answered above.
 
>1KI 22:42-43 Jehoshaphat did not remove the high places.
>2CH 17:5-6 He did remove them.
 
The Chronicles passage states that he took them out of JUDAH.  No doubt he cleaned out the region around the capitol.  II Chronicles 20:33 confirms the Kings passage that he never swept the whole land clean.  Perhaps he also permitted some to crop back up by the end of his reign.  (They appear to come and go a lot during this time.)
 
>2KI 2:11 Elijah went up to heaven.
>JN 3:13 Only the Son of Man (Jesus) has ever ascended to heaven.
>2CO 12:2-4 An unnamed man, known to Paul, went up to heaven and came back.
>HE 11:5 Enoch was translated to heaven.
Your problem is with this interpretation of John.  Christ is not saying that nobody had died and gone to heaven.  That would be preposterous.  Look at the context (vs. 11).  Christ is chiding Nicodemus for doubting.  If he did not believe Christ on earthly matters, which could be seen and verified; how then could he believe heavenly things where no man is able to go up and verify?  Those that have seen heaven in the Scriptures have seen a vision (or have been brought there in spirit alone).  They did not decide to up and see God.  No man in the flesh can see God and live (I John 4:12), while obviously plenty have died and seen God.  Incidentally, the event in II Corinthians had not yet transpired when John was written.
 
>2KI 4:32-37 A dead child is raised (well before the time of Jesus).
>MT 9:18-25, JN 11:38-44 Two dead persons are raised (by Jesus himself).
>AC 26:23 Jesus was the first to rise from the dead.
 
There are plenty of others that were raised which you do not cite (including by Paul himself).  There is a fundamental difference, however.  They all died again.  Paul is talking about the resurrection to life (having a NEW body).  See I Corinthians 15:20-23.  Christ is the first with each who believe to follow.   
 
2KI 8:25-26 Ahaziah was 22 years old when he began his reign.
2CH 22:1 He was 42 when he began his reign.
 
II Chronicles 21:20 says that Ahaziah's dad began to reign at age thirty-two.  He reigned for eight years and then died (at age forty).  Obviously his son could not have been forty-two at that time!  This could be a copying error such that forty-two was substituted for twenty-two in the original.  However, it is also possible that there were a couple of kings that reigned in quick succession here (since Ahaziah only reigned one year).  Supporting this idea is the confusion of names that appear for the king at this time (Jehoahaz in II Chronicles 21:17 and Azariah in 22:6).  Moreover, Matthew 1:8 completely skips this part of the genealogy, further confusing the issue.  It also appears that Azariah was a VERY common name.  Note in II Chronicles 21:2 that Ahaziah had two uncles named Azariah!  Perhaps one of them reigned briefly.  The age difference would certainly fit.  Note also below.
 
>2KI 9:27 Jehu shot Ahaziah near Ibleam. Ahaziah fled to Meggido and died there.
>2CH 22:9 Ahaziah was found hiding in Samaria, brought to Jehu, and put to death.
 
It is very possible that we are dealing with two different individuals.  In support of this, II Kings describes how Jehu, after shooting Ahaziah, goes to Samaria and kills numerous other members of the royal family (II Kings 10:12-14).  Furthermore, the Ahaziah that is killed in II Chronicles 22:9 is said to be the son of Jehosophat (rather than grandson), and in II Chronicles 21:2 we note that Jehosophat did have two sons named Azariah.  Note also above.  
 
>2KI 16:5 The King of Syria and the son of the King of Israel did not
>conquer Ahaz.
>2CH 28:5-6 They did conquer Ahaz.
 
It was not a black and white victory.  The II Kings passage says that the Syrian/Israeli confederacy besieged Jerusalem (into which Ahaz had retreated) but did not overcome it.  However, they did according to vs 6 take over large portions of Judah.  The II Chronicles passage details the defeat and ransacking of the region around Jerusalem.  The end of this chapter makes it clear that they did not capture Jerusalem or kill Ahaz (since the treasures were left intact).
 
>2KI 24:8 Jehoiachin (Jehoiakim) was eighteen years old when he began to reign.
>2CH 36:9 He was eight.
>(Note: This discrepancy has been "corrected" in some versions.)
 
It is true that this is a discrepancy in our Hebrew texts.  Some have suggested that he reigned jointly with his father for ten years (but there is no evidence in the scripture for such an explanation).  Hebrew numbers were one of the biggest challenges for scribes that copied the texts through the centuries.  Hebrews used letters in the place of numerals.  The letters from Koph to Tau express hundreds up to four hundred. Five certain Hebrew letters written in a different form, carry hundreds up to nine hundred, while thousands are expressed by two dots over the proper unit letter (for example the letter Teht, used alone, stands for 9; with two dots it stands for nine thousand).  Error in transcription of Hebrew numbers thus becomes easy, preservation of numerical accuracy extremely difficult.  
 
>2KI 24:8 Jehoiachin (Jehoiakim) reigned three months.
>2CH 36:9 He reigned three months and ten days.
 
This is truly pathetic! If you complain that the Kings passage is incorrect because the Chronicles passage is more precise, than you could never be satisfied.  For example, I am sure that it was not an exact ten days either.  Probably it was three months, ten days, and some number of minutes.
 
>2KI 24:17 Jehoiachin (Jehoaikim) was succeeded by his uncle.
>2CH 36:10 He was succeeded by his brother.
Jehoiachin was son of Jehoiakim.  Therefore he was brother to Jehoiakim and uncle to Jehoiachin.  Since the passage in II Chronicles 36:10 only briefly mentions Jehoiachin, it is easy to think that they are the same person.  Indeed, it is talking about Jehoiakim when it mentions him as brother to Zedekiah. It is completely clear in I Chronicles 3:15 and Jeremiah 37:1.
 
>2CH 3:11-13 The lineage is: Joram, Ahaziah, Joash, Amaziah, Azariah, Jotham.
>MT 1:8-9 It is: Joram, Uzziah, Jotham, etc.
I can not find your lineage reference in II Chronicles 3:11-13.  II Chronicles does place Ahaziah, Joash, and Amaziah between Joram and Jotham.  Perhaps it was a copying error, of which we have identified a few.  It does not materially impact anything in the doctrine of the Faith.  (None of them do.)  It is also possible that it was purposefully left out of this genealogy.  While this would appear unusual, comparing Genesis 11:12 with Luke 3:35-36 indicates that Cainan was left out.  It also appears that in the Jewish tradition, the designation "son" was somewhat flexible.  There are multiple instances in the scripture where a grandson is called a son or a son in law is called a son.
 
>2CH 3:19 Pedaiah was the father of Zerubbabel.
>ER 3:2 Shealtiel was the father of Zerubbabel.
 
II Chronicles 3:19 does not exist.  Likely you are dealing with different individuals.  For starters, check the timeframes.
 
>2CH 19:7, AC 10:34, RO 2:11 There is no injustice or partiality with the Lord.
>RO 9:15-18 God has mercy on (and hardens the hearts of) whom he pleases.
 
This identical objection has been answered above.
 
>ER 2:3-64 (Gives the whole congregation as 42,360 while the actual sum of the numbers is about 30,000.)
 
I notice that you did not cite verse two which clearly specifies that the passage was only listing the men.  Note also 2:22-23 seems to list "men" synonymously.  No doubt the difference is because women were counted as part of the "whole congregation."  While that would mean twice as many men as women, one would expect that the act of rebuilding the homeland would attract a number of single young men.  Indeed, Ezra 9 describes a massive confrontation because the Jewish young men took themselves Gentile women of the land in violation of God's law.
 
>JB 2:3-6, 21:7-13, 2TI 3:12 The godly are persecuted and chastised but the wicked grow old, wealthy, and powerful, unchastised by God.
>PS 55:23, 92:12-14, PR 10:2-3, 27-31, 12:2, 21 The lives of the wicked are cut short. The righteous flourish and obtain favor from the Lord.
 
This paradox was the topic of Asaph in Psalm 73.  Finally he understands by the end of the chapter that there are two acts to the play of life.  In act one, the first statement may well be the Christian's experience.  At other times, Christians may not be persecuted, but God always chastises them if they disobey.  The ungodly may well prosper for a time.  During the second act, Christians are always triumphant.  The ungodly are always judged.  A wise man once said, "Life as it is on this earth is all the hell a believer will experience, and it is all the heaven an unbeliever will experience."
 
>PS 10:1 God cannot be found in time of need. He is "far off."
>PS 145:18 God is near to all who call upon him in truth.
 
The Psalmist here does not make a statement.  He cries out in a rhetorical question because God does not seem to be answering him.  It is an experience that many can relate to.  Sometimes it seems that God does not hear us.  By vs 17 he had assurance that God had heard his prayer.  Luke 18:7 says that God does hear, though at times he "tarries" to test our mettle.
 
>PS 22:1-2 God sometimes forsakes his children. He does not answer.
>PS 46:1 God is a refuge, a strength, a very present help.
Same as above.
 
>PS 30:5, JE 3:12, MI 7:18 God's anger does not last forever.
>JE 17:4, MT 25:46 It does last forever. (He has provided for eternal punishment.)
 
The difference here is not God, it is the object of His anger.  He is angry with His children when they disobey, but willing to forgive them when they repent.  He is eternally angry at those who rebel against Him and scorn His mercy.
 
>PS 58:10-11 The righteous shall rejoice when he sees vengeance.
>PR 24:16-18 Do not rejoice when your enemy falls or stumbles.
 
These are two different sets of circumstances.  In the first passage it is wicked people.  Christians rejoice to see a serial murderer get caught and bear his just punishment.  The second case is an adversary or competitor who falls into misfortune.  We are not to gloat.
 
>PS 78:69, EC 1:4, 3:14 The earth was established forever.
>PS 102:25-26, MT 24:35, MK 13:31, LK 21:33, HE 1:10-11, 2PE 3:10 The earth will someday perish.
 
The Hebrew word used both in Psalm 78 and the Ecclesiastes passages is "olam."  It can mean "forever" (infinite) or "ongoing" (comparatively perpetual).  Obviously the second meaning is intended in these passages.  To see other usages of this word in a comparative sense, see Job 41:4 and Psalm 119:98.
 
>PR 3:13, 4:7, 19:8, JA 1:5 Happy is the man who finds wisdom. Get wisdom.
>LK 2:40, 52 Jesus was filled with wisdom and found favor with God.
>1CO 1:19-25, 3:18-20 Wisdom is foolishness.
 
This is an amazingly blatant attempt to mischaracterize the passages in Corinthians.  Both are clearly speaking of the world's wisdom, as opposed to God's wisdom.  Look at I Corinthians 4:10.  Psalm 111:10 says that the fear of the Lord is the beginning of wisdom.  How much fear of the Lord is in the wisdom of the world?
 
>PR 12:2, RO 8:28 A good man obtains favor from the Lord.
>TI 3:12, HE 12:6 The godly will be persecuted.
 
You are comparing the disfavor of men (persecution) with the favor of God (apples and oranges).
 
>PR 14:8 The wisdom of a prudent man is to discern his way.
>MT 6:25-34 Take no thought for tomorrow. God will take care of you.
"Take no thought." in Matthew can be better translated, "Do not worry.  It is not God's desire that we stop making plans
 
>PR 14:15-18 The simple believe everything and acquire folly; the prudent look where they are going and are crowned with knowledge.
>MT 18:3, LK 18:17 You must believe as little children do.
>1CO 1:20, 27 God has made the wisdom of the world foolish so as to shame the wise.
>PR 16:4 God made the wicked for the "day of evil."
>MT 11:25, MK 4:11-12 God and Jesus hide some things from some people.
>JN 6:65 No one can come to Jesus unless it is granted by God.
>RO 8:28-30 Some are predestined to be called to God, believe in Jesus, and be justified.
>RO 9:15-18 God has mercy on, and hardens the hearts of, whom he pleases.
>2TH 2:11-12 God deceives the wicked so as to be able to condemn them.
>1TI 2:3-4, 2PE 3:9 [Yet] God wants all to be saved.
 
This takes the cake for being the biggest hodge podge of unrelated assertions.  What is the supposed contradiction here?  It seems that most of these points are made elsewhere, so I will endeavor to answer them where the "discrepancy" is clear, rather than trying to guess what is intended here.
 
>PR 8:13, 16:6 It is the fear of God that keeps men from evil.
>1JN 4:18 There is no fear in love. Perfect love drives out fear.
>1JN 5:2, 2JN 1:6 Those who love God keep his commandments.
 
The Christian's relationship with God is a complex one.  There is an element of godly fear (reverence, respect, and great concern about offense) along with love.  But it is not the fear that is discussed in I John 4:18 (a foreboding, tormenting fear of the future).  There is also a maturing aspect that is involved in the relationship.  As a little boy, I feared my dad's discipline if I disobeyed and played in the street.  As our relationship matures and I came to understand the reasons for my dad's rules, I kept them out of love and respect.
 
>PR 26:4 Do not answer a fool. To do so makes you foolish too.
>PR 26:5 Answer a fool. If you don't, he will think himself wise.
 
Don't get into a prolonged argument with a fool, lest you stoop to his level and OTHERS see you as foolish too; but don't let him off without a retort either, lest HE get conceited and think you are unable to respond.
 
This is a tough balancing act and I frequently come back to these verses for wisdom when I am engaged in a debate that fits the bill.
 
>PR 30:5 Every word of God proves true.
>JE 8:8 The scribes falsify the word of God.
>JE 20:7, EZ 14:9, 2TH 2:11-12 God himself deceives people.
>(Note: Some versions translate deceive as "persuade." The context makes clear, however, that deception is involved.)
 
It does not appear that your Jeremiah 8:8 reference is correct.  There is no falsifying the word.  God says the law was in vain and His preservation of it was to no avail since the people were hearing but disregarding His commandments.
 
The fact that some scribes might twist, distort, or misinterpret the scriptures has nothing whatsoever to do with their being true.  The silly notion of God deceiving people was dealt with above.

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