Quoted to argue that the same divine statutes applied to surrounding nations as well as Israelites, supporting the claim that biblical servitude was governed by universal moral ...

Cited to argue that guidance into Islam is granted by Allah rather than produced by human persuasion alone.

Used to claim that foreigners living among Israel were to be treated like natives and loved rather than oppressed, as part of the case that the Bible did not endorse chattel sla...

Quoted as a concise summary of pure monotheism to deny that God can be begotten, born, or compared to anything.

Quoted to argue that Allah backed Jesus' disciples so their message remained dominant rather than being corrupted by later opponents.

Quoted to argue that the Quran confirms scriptures already possessed by the Jews, supporting the Islamic dilemma claim.

Cited to argue that Muslims cannot claim the Quran confirms only part of prior scripture while rejecting the rest.

Quoted as another example of the Quran saying its message confirms what Jews already had with them.

Cited as a testable standard for evaluating whether a claimed prophet or prophecy should be trusted.

Quoted to argue that genuine prophecy involves God revealing plans through prophets in advance.

Raised as a New Testament fulfillment claim about the virgin birth for scrutiny against its source text.

Examined to challenge whether the passage is a direct messianic prediction rather than a near-term historical sign.

Cited to argue that Abraham was neither Jew nor Christian but one who submitted to God, supporting the claim that Islam predates later religious labels.

Used to reinforce that being Muslim means submitting to God rather than merely following Muhammad as a later sectarian label.

Used polemically against Jewish chosenness to argue that the Quran challenges Jews who claim privileged status before God.

Cited to argue that the Quran was sent to warn a people who had not previously received a warner, not because earlier scripture was textually corrupted.

Quoted to argue that Jesus affirmed uncompromising monotheism rather than trinitarian theology.

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

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

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

Cited to argue that the New Testament blames the Jews for Jesus's death and thereby seeds anti-Jewish hostility that Islam later corrects.

Presented as the Quranic correction that denies the Jews killed Jesus and is therefore said to remove a theological cause of persecution.

Cited to claim that the followers of Jesus would remain above disbelievers until the resurrection, which the speaker uses against the Islamic denial of the crucifixion.

Cited as the Islamic denial of Jesus's crucifixion to frame the central contradiction between Islam and Christianity.

Used to argue that the Messiah must suffer and die for the sins of the people, which the speaker says Muhammad contradicts.

Discussed to dispute whether Paul's encounter with the risen Jesus should count as a bodily resurrection appearance like the earlier witnesses.

Quoted to argue that each person bears his own sin, challenging substitutionary atonement and the idea that Jesus dies in place of others.

Invoked alongside Ezekiel to reinforce the principle that no soul carries another's burden against the Christian atonement model.

Used by the Muslim side to argue that revelation is given in a messenger’s own language, so the original Injil was an oral revelation to Jesus rather than the Greek Gospels.

Cited alongside Quran 14:4 to argue that the Injil was a revelation given to Jesus and not identical to the later written New Testament corpus.

Paired with Matthew's crucifixion saying to support the claim that the Gospel passion narratives report different words from Jesus.

Quoted as one of the crucifixion sayings to argue that the Gospel accounts differ in detail and therefore conflict.

Used to claim the Quran says Jews recognized Muhammad through scriptures already in their possession.

Quoted to argue that Muhammad must be recognized by earlier prophets and scriptures because he is said to confirm what they had.

Used to argue that Jews and Christians are expected to find Muhammad in their scriptures and then follow his rulings about what is lawful and unlawful.

Quoted to argue that Muhammad is described in the Torah and Gospel already possessed by Jews and Christians.

Cited in the opening critique to argue that LDS scripture treats non-LDS churches as corrupt or satanic, which the speaker says conflicts with presenting Mormonism as just anoth...

Brought back during cross-examination to press the claim that LDS scripture portrays the Bible as coming through an apostate church, creating tension with Mormon reliance on the...

Introduced from an audience question to note where the label 'Christian' appears in scripture, though both debaters treat the point as more terminological than decisive for the ...

Used to argue that Joseph Smith gave a failed prophecy about David W. Patten's future mission, since the debate opponent notes Patten died before the prediction could be fulfilled.

Quoted as an example of a failed revelation, with the speaker claiming Joseph Smith was promised hidden treasure in Salem that never materialized.

Invoked to argue that Joseph Smith's Civil War prophecy overreached into a worldwide collapse that the critic says never occurred, and therefore should count against his prophet...

Appealed to as biblical support that true religion is doing the Father's will, which the speaker frames as submission to one God.

Raised again to argue that merely calling Jesus 'Lord' is insufficient without obeying the Father's will.

Raised as the main New Testament chapter for debating whether Gentile believers are required to keep Mosaic law.

Used to highlight the dispute over circumcision and law-keeping as a key text in the argument about continuity between Jesus and later Christian teaching.

Appealed to as evidence that Joseph Smith taught God the Father was once a man, in order to argue that LDS teaching about God departs from historic Christian theology.

Cited in the opening statement to argue that Islam provides a divinely guided, balanced framework for building a just society.

Quoted to claim that Jesus affirmed the law and prophets, which the speaker uses to challenge Pauline interpretations that relax Mosaic obligations.

Invoked by a critic to argue that Islamic legal teaching permits disciplinary violence against wives.

Introduced in a question about waiting periods and whether the verse implies legal treatment of prepubescent marriage.

Read aloud in response to criticism as an example of narrations used to challenge or defend prophetic practice and Islamic moral norms.