What about this:

The drastic alteration of God’s personality is the quintessential biblical contradiction. His attitude goes from that of a vocal, evil, and vengeful god in the Old Testament to a silent, benevolent, and forgiving god in the New Testament. It’s ridiculous to imagine a perfect, eternal being undergoing this 180-degree makeover at some arbitrary and unverifiable point long in the past. The real reason behind this change is the Bible’s allowance of representation by no less than two dozen authors living centuries apart. Since fallible authors void of divine inspiration should have variant perspectives on the nature of God, we should not be surprised when we encounter the anomalous behavior change between the two testaments. Still, this doesn’t explain why people were applying this new personality to the Hebrew god at the start of the Common Era.
      The likely answer to this riddle may be related to the life cycle that all ancient religions have undergone. Belief systems must evolve with their followers or face extinction. Perhaps people grew tired of the threats made in the Pentateuch and felt there were no true rewards or consequences for their actions. Out of their desires for change, they may have created the Christian notion of Heaven. By this point, someone obviously grasped the notion that you could catch more flies with honey than with vinegar.
      As I’ve said many times before, we have conflicting opinions on the omniscience, omnipotence, and omnipresence of God. Hosea would have us believe that God’s knowledge is limited: “They made princes: and I knew it not” (Hosea 8:4). Pentateuch author J would have us believe that God cannot be everywhere: “And Cain went out from the presence of the Lord” (Genesis 4:16). The author of Hebrews would have us believe that there are some things even God cannot do: “It was impossible for God to lie” (Hebrews 6:18). These passages fly in the face of everything that the Bible and contemporary Christians claim about God’s infinite qualities.
      Similarly, an omnipotent creator would have unlimited power. However, consider this ages old question: “Can God make a burrito hot enough that he can’t eat it?” This might seem silly at first, but it demonstrates a fundamental flaw in the existence of an omnipotent being. If he can eat any burrito he makes, he can’t make one hot enough; thus, he’s not omnipotent. If he makes one too hot to eat, he can’t bear the product of his own creation; thus, he’s not omnipotent. As I hope you realize from this illustration, an omnipotent being cannot exist. There can be no power strong enough to make squared circles, duplicated unique items, or any other interesting paradoxes that you can imagine.
      What about the human qualities of fury and fatigue? Can God experience these feelings? With the new biblical insight that you should have gained over the past few chapters, it should be immediately obvious that God has the capacity to become quite upset at times. Nahum provides us with a nice example: “God is jealous, and the Lord revengeth; the Lord revengeth, and is furious” (1:2). Even so, Isaiah unambiguously claims that God told him “fury is not in me” (27:4). If fury is not in him, how can he experience fury? Even though it may be superficially obvious that God wouldn’t experience fatigue, it wouldn’t be wise to jump to such a conclusion. According to Jeremiah, God says, “I am weary with repenting” (15:6). According to Isaiah, however, “The everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary” (40:28). Either God can experience fatigue or not. Either God can experience fury or not. Nahum, Isaiah, and Jeremiah simply presented their contrasting, divinely uninspired, human interpretations of their god. In the process, they inevitably end up contradicting one another.
      How about those who call out to this mysterious being? Will he always save them? Most Christians believe that God will acknowledge these cries for salvation because most Christians only read the New Testament. After all, Paul proclaims, “whosoever shall call upon the name of the Lord shall be saved” (Romans 10:13). Contrast that statement with the one given by Micah: “Then shall they cry unto the Lord, but he will not hear them” (3:4). In other words, Paul claims that God will save anyone who calls out for the Lord. However, Micah provides a specific situation in which Paul’s unconditional statement wouldn’t apply. Sure, one can try to assert that Paul was referring to the time before judgment while Micah was referring to the time after judgment, but this doesn’t validate Paul’s statement. He plainly tells us that whosoever calls to God will be saved. If we only had Paul’s statement to go on, and we were given the scenario of people crying out to the Lord as described in Micah, we could only assume that God would save them. Such an assumption would be contradictory to what Micah claims. If Paul was simply being careless with his diction, consider what other important information he might have neglected to mention.

God entirely promotes salvation forgiveness in the Old Testament. The reason that it seems to be revoked in places, is that the people involved entirely deny the salvation forgiveness for themselves. What other choice is there for them in any way? Either you are saved by the only salvation available... God's salvation. Or you are destroyed.

The offer of salvation by God is blaring forth to YOU. Yet, like the examples of many of the people of the Old Testament, you seem to be denying it. Wake up and accept. Don't be like they were. Choose salvation.

You still didnt refute anything, are you trying to ignore it?

Sounds great. You didn't either. But that's okay, isn't it? After all, this isn't a refuting thread.

In keeping within the topic of this this thread, the evidences alluded to at https://bt.irlbtc.com/view/737322.msg10718395#msg10718395 are abundant proof that God exists.

The evidence here : https://i.imgur.com/kzZbW.jpg says otherwise