Roger, your interpretations of what the Church teaches are bizarre to say the least.
The Church does not teach that any more than it teaches what you claim it teaches regarding the Jews.
The Church is well aware of the hundreds of factual gaffes in scripture.
None of those detract from the Bible’s message. It is the message, not the details, that is inerrant.
OTOH:
Leo XIII, Encyclical Providentissimus Deus, 1893:
20. The principles here laid down will apply to cognate sciences, and especially to History. It is a lamentable fact that there are many who with great labor carry out and publish investigations on the monuments of antiquity, the manners and institutions of nations and other illustrative subjects, and whose chief purpose in all this is too often to find mistakes in the sacred writings and so to shake and weaken their authority. Some of these writers display not only extreme hostility, but the greatest unfairness; in their eyes a profane book or ancient document is accepted without hesitation, whilst the Scripture, if they only find in it a suspicion of error, is set down with the slightest possible discussion as quite untrustworthy. It is true, no doubt, that copyists have made mistakes in the text of the Bible; this question, when it arises, should be carefully considered on its merits, and the fact not too easily admitted, but only in those passages where the proof is clear. It may also happen that the sense of a passage remains ambiguous, and in this case good hermeneutical methods will greatly assist in clearing up the obscurity. **But it is absolutely wrong and forbidden, either to narrow inspiration to certain parts only of Holy Scripture, or to admit that the sacred writer has erred. For the system of those who, in order to rid themselves of these difficulties, do not hesitate to concede that divine inspiration regards the things of faith and morals, and nothing beyond, because (as they wrongly think) in a question of the truth or falsehood of a passage, we should consider not so much what God has said as the reason and purpose which He had in mind in saying it – this system cannot be tolerated. For all the books which the Church receives as sacred and canonical, are written wholly and entirely, with all their parts, at the dictation of the Holy Ghost; and so far is it from being possible that any error can co-exist with inspiration, that inspiration not only is essentially incompatible with error, but excludes and rejects it as absolutely and necessarily as it is impossible that God Himself, the supreme Truth, can utter that which is not true. **This is the ancient and unchanging faith of the Church, solemnly defined in the Councils of Florence and of Trent, and finally confirmed and more expressly formulated by the Council of the Vatican. These are the words of the last: "The Books of the Old and New Testament, whole and entire, with all their parts, as enumerated in the decree of the same Council (Trent) and in the ancient Latin Vulgate, are to be received as sacred and canonical. And the Church holds them as sacred and canonical, not because, having been composed by human industry, they were afterwards approved by her authority; nor only because they contain revelation without error; but because, having been written under the inspiration of the Holy Ghost, they have God for their author."57 Hence, because the Holy Ghost employed men as His instruments, we cannot therefore say that it was these inspired instruments who, perchance, have fallen into error, and not the primary author. For, by supernatural power, He so moved and impelled them to write – He was so present to them – that the things which He ordered, and those only, they, first, rightly understood, then willed faithfully to write down, and finally expressed in apt words and with infallible truth. Otherwise, it could not be said that He was the Author of the entire Scripture. Such has always been the persuasion of the Fathers. “Therefore,” says St. Augustine, "since they wrote the things which He showed and uttered to them, it cannot be pretended that He is not the writer; for His members executed what their Head dictated."58 And St. Gregory the Great thus pronounces: "Most superfluous it is to inquire who wrote these things – we loyally believe the Holy Ghost to be the Author of the book. He wrote it Who dictated it for writing; He wrote it Who inspired its execution."59
21.** It follows that those who maintain that an error is possible in any genuine passage of the sacred writings, either pervert the Catholic notion of inspiration, or make God the author of such error. And so emphatically were all the Fathers and Doctors agreed that the divine writings, as left by the hagiographers, are free from all error**, that they labored earnestly, with no less skill than reverence, to reconcile with each other those numerous passages which seem at variance – the very passages which in great measure have been taken up by the “higher criticism;” for
they were unanimous in laying it down, that those writings, in their entirety and in all their parts were equally from the afflatus of Almighty God, and that God, speaking by the sacred writers, could not set down anything but what was true. The words of St. Augustine to St. Jerome may sum up what they taught: "On my part I confess to your charity that it is only to those Books of Scripture which are now called canonical that I have learned to pay such honor and reverence as to believe most firmly that none of their writers has fallen into any error. And if in these Books I meet anything which seems contrary to truth, I shall not hesitate to conclude either that the text is faulty, or that the translator has not expressed the meaning of the passage, or that I myself do not understand."60
Pius XII, Encyclical Humani Generis, 1943:
[
For some go so far as to pervert the sense of the Vatican Council’s definition that God is the author of Holy Scripture, and they put forward again the opinion, already often condemned, which asserts that immunity from error extends only to those parts of the Bible that treat of God or of moral and religious matters. (
http://www.papalencyclicals.net/Pius12/P12HUMAN.HTM)They even wrongly speak of a human sense of the Scriptures, beneath which a divine sense, which they say is the only infallible meaning, lies hidden. In interpreting Scripture, they will take no account of the analogy of faith and the Tradition of the Church. Thus they judge the doctrine of the Fathers and of the Teaching Church by the norm of Holy Scripture, interpreted by the purely human reason of exegetes, instead of explaining Holy Scripture according to the mind of the Church which Christ Our Lord has appointed guardian and interpreter of the whole deposit of divinely revealed truth.
Two recent(-ish) Popes are very clear that the Bible is inerrant - totally. And their position was re-affirmed in 1998 in the
Commentary on the Concluding Formula of the ‘Professio fidei’:
- This new formula of the Professio Fidei restates the Nicene-Constantinopolitan Creed and concludes with the addition of three propositions or paragraphs intended to better distinguish the order of the truths to which the believer adheres. The correct explanation of these paragraphs deserves a clear presentation, so that their authentic meaning, as given by the Church’s Magisterium, will be well understood, received and integrally preserved.
…
- The first paragraph states: “With firm faith, I also believe everything contained in the Word of God, whether written or handed down in Tradition, which the Church, either by a solemn judgment or by the ordinary and universal Magisterium, sets forth to be believed as divinely revealed.” The object taught in this paragraph is constituted by all those doctrines of divine and catholic faith which the Church proposes as divinely and formally revealed and, as such, as irreformable. These doctrines are contained in the Word of God, written or handed down, and defined with a solemn judgment as divinely revealed truths either by the Roman Pontiff when he speaks `ex cathedra,’ or by the College of Bishops gathered in council, or infallibly proposed for belief by the ordinary and universal Magisterium.
- These doctrines require the assent of theological faith by all members of the faithful. Thus, whoever obstinately places them in doubt or denies them falls under the censure of heresy, as indicated by the respective canons of the Codes of Canon Law.
- With regard to the nature of the assent owed to the truths set forth by the Church as divinely revealed (those of the first paragraph) or to be held definitively (those of the second paragraph), it is important to emphasize that there is no difference with respect to the full and irrevocable character of the assent which is owed to these teachings. The difference concerns the supernatural virtue of faith: in the case of truths of the first paragraph, the assent is based directly on faith in the authority of the Word of God (doctrines de fide credenda); in the case of the truths of the second paragraph, the assent is based on faith in the Holy Spirit’s assistance to the Magisterium and on the Catholic doctrine of the infallibility of the Magisterium (doctrines de fide tenenda).
- Examples. Without any intention of completeness or exhaustiveness, some examples of doctrines relative to the three paragraphs described above can be recalled.
- To the truths of the first paragraph belong the articles of faith of the Creed, the various christological dogmas and marian dogmas; the doctrine of the institution of the sacraments by Christ and their efficacy with regard to grace; the doctrine of the real and substantial presence of Christ in the Eucharist and the sacrificial nature of the eucharistic celebration; the foundation of the Church by the will of Christ; the doctrine on the primacy and infallibility of the Roman Pontiff; the doctrine on the existence of original sin; the doctrine on the immortality of the spiritual soul and on the immediate recompense after death; the absence of error in the inspired sacred texts; the doctrine on the grave immorality of direct and voluntary killing of an innocent human being.
All of which leaves those who notice the “gaffes” you mention in rather a bind 
. The question is: how “total” is total inerrancy ? Inerrancy is fine as a theory, but in practice it’s unworkable.
With regard to the thread, several explanations are offered which manage to harmonise the accounts - but, the harmonising explanations don’t agree; so we are back where we were.
Non-contradictory explanations of seeingly contradictory accounts are no good, if one does not know they are correct: the White House can be accounted for as a solar temple, but that doesn’t meant it is one; but archaeologists in the future may interpret it in that way, & not know they are wrong.
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