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Quoted to argue that Jesus identified the Spirit as the 'living water,' establishing a link between the Holy Spirit and the river imagery later used in Revelation.

Cited to show the 'river of the water of life' flowing from the throne of God and the Lamb, which the speakers connected to the Holy Spirit's presence in heaven.

Used to argue that Revelation opens with Father, Spirit, and Son together in a blessing formula, supporting the Spirit's personal and divine status.

Appealed to as the Torah's priestly blessing, then compared with Revelation 1 to argue that divine blessing language belongs to Yahweh and is applied triadically.

Used to claim the Spirit appears in a tangible 'bodily form,' countering the objection that the Holy Spirit is never visually manifested.

Cited for the Spirit appearing as 'tongues of fire,' again to argue that the Spirit is manifest in Scripture and not absent from redemptive scenes.

Used to identify the seven lampstands/spirits before the throne as a manifestation of the Holy Spirit in heavenly vision.

Used to argue that the Lamb's 'seven eyes' are identified with the Spirit, placing the Holy Spirit within the throne-room imagery.

Cross-referenced with Revelation 5:6 to argue that the seven eyes imagery belongs to Jehovah, supporting the Spirit's divine identity.

Paired with Zechariah 3 to reinforce that the 'seven eyes' imagery applied to the Spirit is Yahwistic.

Quoted to say the Spirit's role is to glorify Christ, explaining why the Spirit can be less foregrounded in visions without being impersonal.

Central proof text used to argue the Holy Spirit speaks, commands, chooses, and says 'for me,' which was presented as evidence of personhood.

Used as a comparison text ('the Levites shall be mine') to rebut the claim that Acts 13's 'for me' language could not refer to the Spirit personally.

Raised to counter the objection that a person cannot be 'poured out'; the servant 'poured out his soul unto death' was used as analogy.

Used to rebut the argument that being 'baptized into' something disproves personhood, since Israel was said to be baptized into Moses.

Used to show that a decision 'seemed good to the Holy Spirit and to us,' presenting the Spirit as approving alongside human persons.

Cited for the formula 'Thus says the Holy Spirit,' to argue that Luke presents the Spirit speaking with divine authority rather than as an impersonal force.

Used to say the apostles and the Holy Spirit jointly bear witness, reinforcing personal agency for the Spirit.

Cross-referenced with Acts 5:32 to show the Spirit witnesses alongside the disciples, supporting personhood.

Used in discussion of the 'angel of his presence' and the Holy Spirit, to argue for plurality within God's presence in Isaiah.

Appealed to for the claim that God spoke 'face to face,' in a larger argument about plurality in God's 'presences.'

Used to argue that the Hebrew wording about God's 'presence' is plural, supporting a multi-personal reading of the divine presence.

Used to highlight the phrase 'the place of our sanctuary' in a context where Jehovah is speaking, as an argument for plurality in God.

Used to warn that preaching 'another Jesus' is spiritually dangerous, so getting Christ's identity wrong is not a minor issue.

Cited with verse 4 to identify false ministers as satanic deceivers, intensifying the warning against a false Christology.

Used to show subject-object communication between Jesus and the Father, countering Oneness/modalist claims that Jesus is the Father.

Used to explain that 'know' can mean make known or declare, in response to the objection about only the Father 'knowing' the hour.

Used to say 'God is spirit,' distinguishing God's nature from the separate personal identity of the Holy Spirit.

Used to press the point that Jesus breathes out the Holy Spirit, challenging the Jehovah's Witness view that the Spirit is merely Jehovah's impersonal active force.

Used to argue that Scripture calls God's people his witnesses, while the New Testament's witness language centers on the Son rather than the Father alone.

Cited by the Jehovah's Witness guest to justify the Governing Body/faithful slave concept as Jesus' appointed teaching authority.

Used by the Jehovah's Witness guest to defend 'new light' and end-times revelation becoming clearer over time.

Quoted by the Jehovah's Witness guest to defend progressive understanding, then challenged in the discussion about false prophecy.

Used as the biblical test for false prophets, directly applied against Watchtower failed predictions.

Used to argue that adding to or altering revelation brings judgment, aimed at Watchtower doctrinal additions and revisions.

Used to argue that if Jesus fully shared human nature to save humans, then annihilationist/JW claims about his death create theological problems.

Used as an example of a theophoric name meaning 'Jehovah is my father,' in a discussion about divine relationship language.

Used as an example of a theophoric name meaning 'Jehovah is my brother,' to challenge overly restrictive claims about how God may be related to or named by believers.

Quoted pastorally to warn that following Christ can cost family and social ties; it was applied to the Jehovah's Witness guest facing possible shunning.

Used to argue that heavenly beings sing worship to Jesus, challenging the Jehovah's Witness refusal to sing praise to Christ.