Argument claim
The Christian side cites Revelation 22:13 as Jesus using divine title language.
- 1ChristianBibleEvidencePrimary Evidence
Search Apolodb with AI-grounded debate references.
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Topic annotation timeline
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Argument claim
The Christian side cites Revelation 22:13 as Jesus using divine title language.
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The Christian side argues that Quranic and Islamic-context material recognizes Christians as having the Gospel.
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A caller warns that some sacred discussions may be unfruitful.
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The caller frames his disagreement with Jesus as Most High through seeking and asking.
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The Christian side cites creation-through-Christ language to argue Jesus is uncreated.
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The Christian side interprets Jesus’ words as exclusive access to the Father, not merely instruction.
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The Christian side lists texts where the Son receives divine honor or worship.
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The Muslim side asks how Jesus can be divine if he was made lower than angels.
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The Christian side replies that the lower-than-angels language concerns Christ’s humbled incarnation.
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The Christian side uses Quranic inheritor language to challenge an objection about God receiving things.
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The Christian side argues Quran 7:157 portrays the Torah and Gospel as written sources available to Jews and Christians.
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An agnostic caller asks why the angel of the Lord speaks and is treated as God.
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The Christian side points to Pentecost as Jews from Gentile regions hearing the gospel.
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The Hebrew Israelite side argues that Jews should be distinguished from broader scattered Israel.
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The Hebrew Israelite side uses the Samaritan woman to distinguish Israelite heritage from Jewish identity.
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The Christian side replies that Jesus separately names Gentiles, Samaritans, and Israel.
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The Hebrew Israelite side reiterates that the Samaritan woman’s reference to Jacob indicates paternal heritage.
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The Christian side cites Sheshan’s daughter to challenge strict male-only tribal lineage.
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The Hebrew Israelite side replies that inheritance laws are special cases and Israel is reckoned by fathers’ houses.
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A caller asks how person-language and the Trinity fit with biblical statements of divine oneness.
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Revelation texts are used in the dispute over whether Jesus’ titles mean he is created or instead the source of creation.
Isaiah’s “first and last” language for Jehovah is applied to Jesus’ Revelation title to support his divine identity.
Revelation texts are used in the dispute over whether Jesus’ titles mean he is created or instead the source of creation.
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God knowing someone before birth is used as an analogy for existence in God’s mind rather than actual prior existence.
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John 1 is used to reply that the Word was actually with God in the beginning, not merely a thought in God’s mind.
John 1:3 is cited in the discussion of whether the Word is the active cause of creation and therefore not part of creation.
John 3:16 and Hebrews 1 are raised to argue that begotten language means unique, not created.
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Paul’s earthly and spiritual nature language is used to challenge Trinitarian claims about a shared divine essence.
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Texts are cited to explain distinct roles of Father, Son, and Spirit and their shared involvement in creation.
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Quranic creation passages are used to argue that claimed Big Bang and scientific miracle readings do not fit the text.
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John 1 and John 8 are cited to argue that Jesus created all things and existed before taking on flesh.
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God’s presence where believers gather is used to support a modalist account of one divine person present in multiple ways.
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Hebrews and John are used to argue that the Son is a distinct personal Word through whom God created and whom the Father addresses.
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God being spirit is invoked while denying that the Father created the world through Jesus’ flesh.
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Old Testament texts are cited to identify the Father, the promised Son, and the Spirit as God.
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John 10 is raised to ask why Jesus answers an accusation of making himself God by citing others called gods.
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Psalm 82 is used to explain Jesus’ quotation as referring to unjust judges and a false blasphemy judgment against him.
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Argues that Jesus’ statements about his sheep, eternal life, and oneness with the Father claim Yahweh’s prerogatives.
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Objects that biblical shepherd and Elohim language can describe appointed representatives, not necessarily identity with Yahweh.
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Replies that Jesus holding the sheep and giving eternal life are Yahweh’s own prerogatives, supporting his deity.