Paired with Exodus 3 to argue that multiple persons share the divine name Yahweh while remaining one God.

Used to identify the angel of the Lord with Yahweh as part of a Trinitarian reading of the Old Testament.

Cited as Old Testament evidence that God's self-reference is plural, supporting a multi-personal understanding of God.

Used to argue that David speaks of the Messiah in divine terms and therefore supports a high Christology.

Cited as evidence that the Messiah's origins are from everlasting, reinforcing the claim that Islamic teaching breaks with earlier prophecy.

Quoted to argue that Yahweh himself is pierced, so the Messiah's identity supports a divine reading incompatible with Islam.