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Cited as the Gospel passage that applies Yahweh-language to Jesus at the start of the debate over whether Mark presents Jesus as divine.

Used as the OT prophecy about preparing the way for Yahweh, which the speakers argued Mark 1 applies to Jesus.

Raised by the Muslim caller as an example of 'agency' language to argue that divine actions or titles can be mediated through a human agent.

Used in the agency discussion about whether Yahweh striking Egypt through Aaron means divine-identification texts can be reduced to agency alone.

Cited by the Muslim caller as another example of agency language in prophetic speech.

Paired with Jeremiah 14:20-22 as another supposed agency example in the exchange about Mark 1 and divine identity.

Introduced to show Jacob's vision of Yahweh at Bethel and the vow Jacob made there, setting up the claim that the Angel of the Lord later identifies himself as that same God.

Quoted to argue that 'the angel of God' tells Jacob, 'I am the God of Bethel,' and thus the Angel of the Lord is not a mere creature but a divine figure.

Used to argue that angels are not robots because a heavenly being rebelled and fell, implying angelic will and moral agency.

Used against modalism to argue that the Holy Spirit is personally distinct, since he does not speak on his 'own authority' but on another's.

Used to argue for personal distinction within God: the Son sends the Spirit, and the Spirit proceeds from the Father.

Raised by the oneness Pentecostal caller as a text saying 'the Lord is the Spirit' in an attempt to support same-person theology.

Cited as an OT plural-form text ('Let us make man in our image') to support plurality within God against oneness theology.

Brought up by the Muslim participant as a key text for corruption of scripture; the Christians argued it refers to deceptive scribes, not loss of the true Torah.

Quoted to argue that in Jeremiah's own day God's law was still present and publicly accessible, countering the claim that the Torah had been lost or wholly corrupted.

Quoted to show Daniel still had and cited 'the law of Moses,' reinforcing the argument that the Torah remained extant despite corruption claims.

Raised by the Muslim-leaning caller as a prophecy he thought contradicted Jesus as king, prince, and sacrifice; the response argued it refers to exile followed by messianic rest...

Cited in the virgin-birth exchange; the Christian side argued the Hebrew term can mean virgin and that the prophecy finds its main fulfillment in Christ.

Used to argue that the Hebrew word almah is used for virgins, supporting the Christian reading of Isaiah 7:14.

Raised by the Muslim caller to ask how Christians allow dual fulfillment in prophecy, suggesting Muslims could analogize it to the Paraclete passage; the Christian reply rejecte...

Used as a decisive messianic text: the speakers argued the suffering servant bears others' sins and is sinless, which they took as referring to Jesus, not Israel collectively.

Mentioned to note that 'servant' can refer to Israel in Isaiah, but the speakers argued Isaiah 53's servant is specifically the Messiah.

Read aloud to criticize Muhammad's teaching that women make up most of hell and are 'deficient in intelligence and religion'; used as a moral critique of hadith.

Used to show that Jesus preached an exclusive message: no one comes to the Father except through him.

Used to balance John 14:6 by showing that Jesus is also himself a destination of saving faith: no one comes to him unless the Father draws him.

Cited to answer the question about people who never heard of Christ; the speakers appealed to Christ preaching to the spirits in prison.

Mentioned to support the claim that the Father identifies the Angel of the Lord with Yahweh, reinforcing the Angel-of-the-Lord argument.

Recommended in a superchat as a rebuke text about shaking the dust off against stubborn opponents.

Recommended in a superchat as an anti-oneness text because Jesus speaks of himself and the Father as two witnesses.

Cited by a superchat to argue that John the Baptist was told to hold to the existing scriptures, implying the Torah in his time was still reliable.

Used to argue that the Quran uniquely says Allah created Adam 'with My hands,' which the Christians pressed as anthropomorphic and difficult to reduce to metaphor.

Raised by the Muslim convert as a 'clear verse' proving Allah is incomparable to creation, used to justify reading anthropomorphic passages metaphorically.

Quoted ('Allah created Adam in his own image') to argue that Islamic texts do compare Allah and Adam in some respect, against the claim of total incomparability.

Raised as another Quran verse about divine incomparability; the speakers challenged whether that claim can stand alongside texts about Allah's hands, shin, and appearing in forms.

Cited as a Quran text about Allah's 'shin' being uncovered, again in the argument that Islamic sources attribute bodily features to Allah.

Read to argue that Muhammad taught believers will literally see Allah, and that Allah will come in a form nearest the picture they had in mind, which the speakers used against s...

Quoted by the Muslim participant as proof that all prior messengers taught the same core monotheistic message as Muhammad.

Mentioned by a superchat as a textual observation tied to the virgin-birth discussion, focusing on the closed mem in the Hebrew text.

Suggested by a superchat as a text relevant to the question of those who sin 'without the law.'

Cited in a superchat, together with Psalm 19:4, as an answer to the concern about those who have not heard the gospel.

Quoted via Romans 10:18 in a superchat to argue that God's witness has gone out broadly, relevant to the 'who has heard?' question.

Raised late in the stream by a commenter, but the host read the context and rejected it as relevant to anti-Trinitarian argumentation.