LIVE DEBATES: Jehovah's Witnesses CANNOT REFUTE THE TRINITY!

Used to argue that the Holy Spirit is a person because the Spirit speaks in the first person and says, "Set apart for me ... I have called them," rather than being described as ...

Used to argue that the Holy Spirit belongs alongside the Father and the Son in the baptismal formula, which the speaker treated as evidence against the Jehovah's Witness view of...

Raised by a questioner to challenge Christ's omniscience and therefore his full deity, asking how Jesus can be God if he says he does not know the day or hour.

Referenced to show that 'know' language can be used in a non-literal or rhetorical/declarative sense, since Paul says he decided to know nothing except Christ crucified.

Discussed as the key text over whether 'firstborn of all creation' means Christ is created or instead preeminent over creation.

Brought in from the Septuagint to argue that 'firstborn' can denote rank or preeminence, since David is called firstborn despite not being first in birth order.

Used in debate over creation to distinguish 'from whom are all things' and 'through whom are all things,' with one side arguing this makes the Father source and the Son agent, a...

Quoted ('from him and through him and to him are all things') to argue that 'through' language does not exclude someone from being source, since it is also used of God.

Mentioned in passing during the creation/source discussion to note that titles can be context-sensitive, though it was not the main text under examination.

Used to rebut the claim that 'God' in the New Testament always refers only to the Father, since this verse explicitly calls Jesus 'our great God and Savior.'

Used by the Jehovah's Witness speaker to argue that Jehovah alone is 'the Most High,' and therefore Jesus cannot be Jehovah if Jesus worships God.

Central proof text used to argue that John the Baptist prepares the way for Jehovah, yet in the New Testament he prepares the way for Jesus, so Jesus is being identified with Je...

Used to establish that the temple is Yahweh's/Jehovah's house, strengthening the argument that the 'Lord' coming to 'his temple' in Malachi 3:1 is Jehovah himself.

Recommended as an Old Testament parallel where a highway is prepared for Jehovah, then linked to John the Baptist and Jesus to argue New Testament identification of Jesus with J...

Recommended as the New Testament fulfillment showing John the Baptist preparing the way for Jesus, after citing Old Testament passages about preparing the way for Jehovah.

Raised by a Unitarian to argue that Christ handing over the kingdom shows subordination; the host replied that it shows humble service, not denial of deity.

Used to argue that the Father became Jesus' God in relation to his incarnate human life, since the messianic speaker says God has been his God from the womb.

Mentioned to show that Revelation opens with grace and peace associated with the Father, Jesus Christ, and the 'seven spirits,' which the host took as a reference to the Holy Sp...

Used with Revelation 22 to argue that Jesus identifies the Holy Spirit as living water, supporting the claim that the Spirit is personally present in throne imagery.

Used with Revelation 22 to argue that Jesus identifies the Holy Spirit as living water, supporting the claim that the Spirit is personally present in throne imagery.

Cited by a Unitarian as the 'only true God' text to exclude Jesus and the Spirit; the host responded that the verse names the Father without negating the Son or Spirit elsewhere.

Used by a Jehovah's Witness caller to argue about whose 'house' or temple is in view, attempting to show that Christ is over God's house rather than being Jehovah himself.

Brought in to explain a move from the physical temple to true worship, as part of a Jehovah's Witness rebuttal to the Malachi 3:1 argument.

Referenced to answer the claim that God cannot dwell in a temple made with hands, arguing instead that God's glory did fill the temple even if heaven cannot contain him.

Used to connect the angel in the wilderness/burning-bush tradition with God's own speech, as part of the argument that the angel of the Lord is more than a created messenger.

Used to argue that the angel sent before Israel bears Jehovah's name and has authority to forgive or not forgive transgression, which was pressed as evidence for a divine messen...

Quoted ('You alone are Jehovah') to insist that only Jehovah is creator; the host then used that exclusivity to challenge any reading that makes the angel merely a separate crea...

Used by the Jehovah's Witness participant to argue that others can be 'called by' Jehovah's name without being Jehovah himself, as a rebuttal to the divine-name argument.

Cited to show that salvation belongs to those who call on the name of Jehovah; the host then contrasted this with New Testament texts applying salvation language to Jesus.

Quoted by a Jehovah's Witness participant to say no one can come to Jesus unless the Father draws him, in an attempt to frame the Father as the prior way to the Son.

Used to argue that repentance and forgiveness of sins are proclaimed in Jesus' name, which the host treated as New Testament application to Jesus of prerogatives the Old Testame...

Cited by the Jehovah's Witness participant to argue that after Jesus' resurrection believers ask the Father in Jesus' name; the host replied that this still shows the Father act...

Used at the close to argue that Jesus personally answers requests made in his name, which the host presented as implying divine attributes such as omniscience and omnipotence.