Isaiah 56:1-8 states that foreigners and eunuchs who join themselves to the LORD, keep the Sabbath, and hold fast the covenant will be accepted at God's altar with acceptable sacrifices and given 'an everlasting name' within the covenant community — cited (alongside Ezek 44) as showing that OT salvation was available to anyone who follows the law and makes sacrifices, which the spreadsheet frames as evidence against exclusivist readings that restrict covenant salvation to ethnic Hebrews (e.g., Black Hebrew Israelite theology).

This row does not actually damage the Christian position — if anything, it is a text Christians should be citing affirmatively rather than defending against. Isaiah 56:3-8 is what scholars classify as an inclusion oracle: it explicitly overturns the exclusion of the eunuch ('do not let the eunuch say, I am just a dry tree' — reversing Deut 23:1) and welcomes the 'foreigner who has joined himself to the LORD' into full covenant worship, promising them a place and a name 'better than sons and daughters' (56:5) and declaring God's house 'a house of prayer for all peoples' (56:7). This is a genuine, deliberate theological development within the book of Isaiah itself, part of a wider trajectory (cf. Isa 42:6 and 49:6, where the Servant is given 'as a light to the nations' so that God's salvation may reach 'to the end of the earth') moving from a period of stricter ethnic/cultic boundary-marking toward an explicitly internationalized vision of the people of God. The law-keeping and sabbath-observance described are covenant *response* — the shape covenant loyalty takes for those who join Israel's worship — not free-floating legalistic merit earned apart from prior grace; this is consistent with the Torah's own pattern (Exodus's redemption from Egypt precedes and grounds the giving of the Law at Sinai, not the reverse).

Isaiah 56 is best read as an early canonical anticipation of exactly the Gentile inclusion the New Testament announces as fulfilled: Peter's vision and the conversion of Cornelius's household in Acts 10 (an uncircumcised Gentile 'God-fearer' welcomed into full covenant fellowship without first becoming ethnically Jewish), the Jerusalem Council's ruling in Acts 15 that Gentile believers need not be circumcised or take on the full Mosaic law to belong to God's people, and Paul's declaration in Ephesians 2:11-22 that Christ has broken down 'the dividing wall of hostility' between Jew and Gentile, making 'one new humanity' — and Galatians 3:28's 'neither Jew nor Greek... you are all one in Christ Jesus.' The trajectory Isaiah 56 opens — from ethnic-national particularism toward a covenant people gathered 'from every nation' — reaches its fulfillment in the Church, precisely the argument Christians should make from this text rather than merely defend.