Jesus Is The Jewish Messiah... Change Our Mind! @RadarApologeticsMedia @AshMaiz

Used to argue that some rabbinic/Jewish sources interpret the suffering servant as the Messiah, so reading Isaiah 53 messianically is not outside Judaism.

Mentioned as a Muslim prooftext in a question about whether 'Torah' can sometimes refer more broadly than the Pentateuch.

Mentioned alongside Isaiah 42 as a Muslim prooftext in the discussion about how 'Torah' is being used.

Cited to explain that 'Torah' can be used broadly in the new-covenant promise of God's law being written on the heart, not only for the five books narrowly.

Quoted as part of the 'Islamic dilemma' argument: the Quran says Muhammad's revelation confirms what Jews already possess, so their scriptures are treated as existing and author...

Used by a Muslim caller to define Jesus' mission as being sent only to the lost sheep of Israel.

Used to argue that any prophet whose predictions fail must be rejected, so Jesus would be disqualified if his predictions failed.

Appealed to in support of a Noahide-style universal covenant after the flood, including moral law and the death penalty.

Used to argue that the earliest 'messiah/anointed' pattern is priestly, supporting a messianic role of atonement and mediation.

Used repeatedly to argue that the Son of Man is a divine, cloud-riding messianic figure, and to support the case that Jewish expectation can include a divine Messiah.

Quoted to challenge the incarnation by arguing that God is not a man or son of man, so God cannot become human.

Used to argue that the God of Israel visibly appeared to Abraham and ate with him, showing the Tanakh allows divine embodiment.

Used to argue that God says Israel will look on 'me whom they pierced,' supporting a pierced divine figure in the Tanakh.

Used to argue that God's feet stand on the Mount of Olives, supporting the claim that God can appear bodily.

Raised in the temple discussion to argue that the messianic age includes the exaltation of the Lord's house/temple.

Used to argue that 'the Branch' is a messianic figure associated with building the temple, while the hosts argued this does not require a merely physical-temple reading.

Used to contrast the humble donkey-riding king with Daniel 7's exalted Son of Man, supporting a two-comings reading of the Messiah rather than two separate messiahs.

Used pastorally to tell a Muslim seeker that truth frees and that Jesus is the way, the truth, and the life.

Used alongside John 8 to encourage trust in Jesus' promise and his role as the exclusive way to the Father.

Used to object that consuming blood is forbidden in Torah, so Eucharistic language about drinking Messiah's blood would be unlawful unless superseded by divine authority.

Invoked through the Elijah-on-Mount-Carmel example to argue that a prophet can, by divine sanction, suspend normal sacrificial regulations in a specific setting.

Used by a challenger to argue that the future 'prince' offers a sin offering for himself and the people, which he claimed conflicts with Jesus as the final sinless sacrifice.

Mentioned as the New Testament book teaching Jesus as the ultimate/final sacrifice, in contrast to objections from future-sacrifice texts.

Cited to argue that in the absence of the temple, prayer/'the calves of our lips' can function in the discussion of atonement and sacrifice.

Discussed as the alma/virgin sign passage; used to argue the sign is for the house of David and points beyond an ordinary birth.

Used to argue that the promised child bears divine titles and rules forever, so the messianic child is more than a merely human king.

Used to argue that Isaiah himself uses 'Mighty God' for the God of Israel, reinforcing that Isaiah 9's child has a divine title in Isaiah's own vocabulary.

Used to argue that 'the word of the Lord' appears distinctly and is addressed as Lord, supporting plurality within the divine identity.

Used to argue that the Angel of the Lord claims Abraham's sacrifice as made to himself, implying a distinct divine figure who still shares God's prerogatives.

Used to argue that the Spirit placed on Moses teaches and empowers others, supporting the Spirit's personal agency rather than impersonal force.

Used to argue that the speaker who is from the beginning says 'the Lord GOD has sent me, and his Spirit,' which the hosts used as an Old Testament plurality text.