GodLogic, Jay Dyer, and Fearless Truth COOK Muslims & Unitarians For 3 Hours...

Used to question whether the plural 'let us make man in our image' can fit the Trinity, and answered as an Old Testament plurality-within-God text.

Raised to challenge trinitarianism from the Shema's statement that God is 'one.'

Compared with Deuteronomy 6:4 to ask whether Jesus' 'I and the Father are one' uses the same kind of oneness claim.

Cited by a modalist-style caller to argue that the Father is the creator and sustainer.

Used to argue that the Father created 'through the Son,' raising the question of how Father and Son relate in creation.

Invoked to support the idea of 'celestial' and 'terrestrial' bodies in a modalist explanation of Father/Word/Son.

Appealed to for the claim that no one has seen the Father, so Old Testament visible divine appearances must be the Son rather than the Father.

Quoted to rebuke a caller for trusting his own ideas rather than revelation.

Named as an example of a textual variant/addition, used by a Unitarian caller to say not every verse in the Bible is original.

Cited as evidence that Paul identified Christ as the one tested by Israel in the wilderness.

Mentioned to connect the bronze-serpent episode back to the Numbers wilderness account during the Christ/Yahweh discussion.

Used to identify the wilderness event where Israel tested God and was punished by serpents, then linked to 1 Corinthians 10:9 to argue Christ was that Yahweh.

Quoted to argue that only Yahweh bears the divine name, so Christ cannot be merely an 'agent' if New Testament texts apply Yahweh passages to him.

Quoted alongside Psalm 83:18 to reinforce that Yahweh alone is God, supporting the claim that applying Yahweh texts to Christ implies true deity.

Quoted to argue that Jesus does whatever the Father does, so if the Father creates, the Son creates too.

Cited as explicit New Testament support that the Son created all things.

Raised by a Muslim caller ('the Father is greater than I') to argue inequality; answered as difference of role, not nature.

Raised by a Muslim caller to argue Jesus distinguishes himself from God as mediator.

Quoted in full from Bukhari to argue that Uthman recopied standardized Qur'an materials and burned others, challenging Muslim claims about simple unchanged transmission.

Quoted in the modalist exchange to say the Father will send the Holy Spirit in Jesus' name, distinguishing the sender, the one in whose name he is sent, and the Spirit himself.

Used to argue that it is the Word—not the Father or the Spirit—who became flesh in the incarnation.

Cited to show a divine speaker who says 'I am the first and I am the last' also says 'the Lord Yahweh has sent me, and his Spirit,' arguing plurality within Yahweh.

Used to say the Spirit of God is creator, therefore divine, not a mere force.

Raised as the text a caller thought 'seeds' trinitarian interpretation; another participant defended it as identifying the Word as divine.

Used in debate over Old Testament theophanies: Hagar 'saw God and lived,' so the visible divine figure was argued to be the Son, not the Father.

Read to connect Moses' veiled encounter and glory with Christ, arguing that the Lord encountered by Moses is tied to the Son/Spirit rather than the unseen Father.

Appealed to in defense of identifying the Angel/Messenger of Yahweh with God himself.

Cited as a direct divine-identity claim by Jesus ('before Abraham was, I am').

Invoked in the Moses discussion to argue that the face-to-face divine encounter in Exodus was not the Father, supporting a visible-Yahweh/Son reading.

Quoted to argue the coming Spirit 'will not speak on his own authority,' so the Spirit cannot be identical to the Father in a modalist sense.

Quoted to show the Spirit is sent by the Son from the Father and 'proceeds from the Father,' distinguishing Father, Son, and Spirit.

Used to explain that 'Spirit of Christ' does not mean the Spirit is identical to Christ, since the same passage also speaks of the Spirit of the one who raised Jesus.

Cited to identify the river of life flowing from God's throne as imagery for the Holy Spirit's procession.

Quoted to define the 'living water' as the Holy Spirit, then linked to Revelation 22:1.

Read to show that Yahweh visibly appeared to Abraham on earth before the destruction of Sodom.

Pointed to as a text where the coming Davidic ruler/Messiah is called by the divine name, used to show Jesus as Yahweh.

Used with Genesis 18 to argue for plurality in Yahweh: Yahweh on earth rains fire from Yahweh in heaven.

Raised to argue that the servant/Messiah will bring justice and a new covenantal order to the Gentiles.

Cited as the main Old Testament promise of a future new covenant unlike the Mosaic covenant.

Mentioned alongside Jeremiah 31 to reinforce that the promised new covenant is future to Jeremiah and distinct from the Mosaic order.