GodLogic And Faithful To God EXPOSE IUIC Israelites! @FaithfultoGod

Used to argue that faith does not abolish the Mosaic law but 'establishes' it; this was a key prooftext in the law-keeping dispute.

Used by the Hebrew Israelite side to argue that 'work' language refers to temple/sacrificial service, narrowing 'works of the law' to sacrifices.

Used with Nehemiah 10:33 to argue God desires mercy rather than sacrifice, supporting the claim that only sacrificial laws are excluded from justification.

Used as the main rebuttal that the apostles rejected requiring Gentiles to be circumcised and to keep the law of Moses for salvation.

Cited to argue that Cornelius was a real uncircumcised Gentile who received the Holy Spirit apart from Mosaic law observance.

Used because James's citation in Acts 15 was said to support Gentile inclusion, especially via the Septuagint wording about the nations.

Used to argue justification and forgiveness come through Christ in a way the law of Moses could not provide.

Used to show the Day of Atonement and animal sacrifices are built into the Mosaic covenant itself, so sacrifices cannot be peeled away while keeping the rest unchanged.

Cited to argue the repeated sacrificial system could not finally remove sins and thus pointed beyond itself.

Used to argue God promised a new covenant 'not like' the old one, so the old covenant's legal structure is not still binding in the same way.

Used to argue the old covenant included non-Israelites alongside Israel, not Israelites alone.

Used to argue that a change in priesthood requires a change in law, undermining the claim that only sacrifices changed while the rest of Moses remained intact.

Used to argue Christ already mediates a better covenant and that the first covenant has been made obsolete.

Used to argue that accepting circumcision obligates one to keep the whole law and severs one from Christ if pursued as covenant obligation.

Used to argue righteousness comes by faith rather than works of the law, and that Gentiles are blessed through Abraham by faith.

Quoted inside the Galatians 3 discussion to stress that the curse concerns all things written in the book of the law, not just sacrifices.

Mentioned as Paul's proof that 'the righteous shall live by faith,' supporting justification by faith over law reliance.

Used to explain Paul's line that Christ became a curse for us by being hanged on a tree.

Used to argue sin existed before the Mosaic law, so Moses was not the beginning of moral accountability.

Used to distinguish being outside the Mosaic law from being under the law of Christ.

Used polemically to say the opponents lie because their 'father' is the devil, the father of lies.

Used to argue the sojourner standing with Israel entered the covenant too, so the covenant community was not ethnically exclusive.

Used to argue the sojourner and native-born were counted together in 'all Israel' under the covenant assembly.

Used to argue that many non-Jews 'became Jews,' supporting the category of converts/proselytes.

Used to argue God promised to pour out his Spirit on 'all flesh,' including servants, not only ethnic Israel.

Used to argue Joel's prophecy was fulfilled among Jews and proselytes, showing non-Israelite converts receiving the Spirit.

Used to argue Joel's prophecy was fulfilled among Jews and proselytes, showing non-Israelite converts receiving the Spirit.

Used to argue the old and new covenants are contrasted allegorically and cannot both remain binding in the same way.

Used to argue uncircumcised Gentiles could not keep Passover under Mosaic law, highlighting the inconsistency of imposing feast observance without circumcision.

Used to argue God gave covenantal instructions before Moses, so divine instruction is not identical to the Mosaic code.

Used to rebut the claim that the Tanakh never speaks of salvation and to show God's saving purpose reaches the nations.

Used to argue Jesus fulfilled scripture and completed what the law and prophets anticipated.

Used to argue Peter says the prophetic sufferings of Christ were fulfilled, supporting fulfillment language against the objection that Jesus did not fulfill the law/prophets.

Used by a guest to argue Sabbath observance continues in the messianic age; the hosts answered that the text should be read christologically rather than as simple re-imposition ...

Used by a guest to argue nations must keep the Feast of Tabernacles in the messianic age; the hosts replied that the feast points to Christ's tabernacling presence.

Used to argue Jesus 'tabernacled' among us, framing him as the fulfillment behind tabernacle imagery and feast symbolism.

Used as an example that prophecy can be fulfilled in Christ in ways not captured by a flat literalist reading.

Used as the New Testament fulfillment setting for Isaiah 61, where Jesus declares the scripture fulfilled in hearing.

Used to show Matthew applies an Israel text ('out of Egypt I called my son') christologically to Jesus.

Used as the New Testament application of Hosea 11:1 to Jesus, illustrating apostolic prophetic interpretation.

Used in the Trinity discussion to note Stephen was full of the Spirit, saw God and Jesus distinctly, and prayed to Jesus to receive his spirit.

Used to distinguish Father, Son, and Holy Spirit against the claim that Jesus simply is the Spirit; especially 'another Helper' and the Father sending the Spirit in Jesus' name.

Used to distinguish Father, Son, and Holy Spirit against the claim that Jesus simply is the Spirit; especially 'another Helper' and the Father sending the Spirit in Jesus' name.

Used to argue Christ shared equality with God yet humbled himself in the incarnation.

Used to argue the Son is the exact imprint of God's nature and that Yahweh texts are applied to him.

Used to argue the Son is the exact imprint of God's nature and that Yahweh texts are applied to him.

Referenced because Hebrews 1 applies this Yahweh creator text to the Son.

Used to debate whether 'firstborn of all creation' means first creature or supreme/preeminent one; the hosts argued it means preeminence and creatorhood, not created status.

Used to argue everything made was made through the Word, so the Son cannot be a made thing if all made things came through him.

Used to argue Yahweh alone created all things, so if Christ created all things he must share Yahweh's identity rather than be a creature helping God.