The debate is primarily organized around Christology and the Trinity, with the Christian side repeatedly arguing that Jesus is divine, eternal, creator, and worthy of worship. Core proof patterns include Jesus bearing divine titles such as “the first and the last” and “Alpha and Omega” from Revelation alongside Isaiah, creation-through-the-Son texts from John 1, Colossians 1, Hebrews 1, and 1 Corinthians 8, and worship/honor texts such as John 5, Hebrews 1, Philippians 2, and Revelation 5. Opposing participants raised objections from Jesus being made lower than angels, being called the beginning of God’s creation, begotten language, prayer to the Father, and John 10’s “you are gods” quotation. The Christian responses generally framed these as contextual or category distinctions: incarnation versus divine nature, “beginning” as source/originator rather than first created, “begotten” as unique rather than created, and Father/Son/Spirit distinctions as roles within one God rather than separate gods or modalism.

A significant secondary thread involved Muslim-Christian exchanges over whether the Quran points Christians to existing Gospel/Torah texts and whether prior scripture included material relevant to Muhammad. Quran 7:157 was used by the Christian side to argue that Muhammad is described as written in the Torah and Gospel “with” Jews and Christians, while Quran 4:171 and a report about Ja‘far before the Ethiopian king were used to argue that Ethiopian Christians were treated as having the Injil and recognizing a shared account of Jesus. Muslim-side challenges focused on the reliability or possession of Revelation and the identity of the Injil. Later, Quranic “scientific miracle” claims were briefly addressed, with Quran 21:30, 51:47, and 41:9-12 cited by the Christian side to argue that Big Bang readings are being imposed on the text and that the creation sequence creates difficulties.

Another major section shifted to Israelite identity and Gentile inclusion. The Christian side argued from Acts 2 that scattered Jews from Gentile regions heard the gospel and emphasized that salvation is for Israelites and non-Israelites through Christ rather than works of the law. A Hebrew Israelite participant challenged the use of “Jew,” “Israelite,” “Gentile,” and “Samaritan,” citing Esther 8, James 1, and John 4 to distinguish Jews from other Israelites and to argue for Israelite lineage through the Samaritan woman’s reference to Jacob. The Christian response used Matthew 10 to distinguish Gentiles, Samaritans, and the lost sheep of Israel, and 1 Chronicles 2 to argue that tribal line can continue through a daughter in some cases; the Hebrew Israelite side answered with Numbers 27 and Numbers 1 to stress inheritance-law context and reckoning by the father’s house.

The later Trinitarian exchanges included questions about terminology not found verbatim in scripture, such as “Trinity,” “person,” and “essence,” with Hebrews 1:3, John 10:30, and Deuteronomy 6:4 used to discuss distinction within divine oneness. Modalist or non-Trinitarian objections argued either that God’s omnipresence explains simultaneous manifestations or that Scripture does not define a shared divine substance; Christian responses emphasized the Son as a distinct personal revealer, the Father speaking to the Son, the Father/Son distinction warned about in 1 John 2, and texts identifying Father, Son, and Spirit with divine action or status. A brief agnostic exchange raised the angel of the Lord in Genesis 16 and Judges 13 as a possible appearance of Jesus, which the Christian side affirmed.