The above scripture is sometimes offered as proof of the trinity, evidently simply because Jehovah is mentioned, and the spirit of Jehovah is mentioned, and the one sent by Jehovah is mentioned. The trinitarian has to imagine and assume that "Jehovah" refers to one person of their idea of the "one Jehovah" (Deuteronomy 6:8) of three persons, while the spirit of Jehovah they imagine and assume to be referring another person of the one Jehovah of three persons, and the one sent by Jehovah would have to be imagined to be another person of the one Jehovah of three persons. All of this has to be imagined, thought "beyond the things which are written" (1 Corinthians 4:8), and then added to, and read into what is written, although it seems that most trinitarians rarely try to reason their own belief out when they look at scriptures such as this.
Actually, the one Jehovah is here completely distinguished from the one sent by Jehovah. Nor is the spirit of Jehovah depicted as a person of Jehovah to whom that spirit belongs. Jesus identifies himself with God's people in Isaiah 61:2 where he speaks of Jehovah as "our God" [Elohim]. He thus identified God as one person, and it is that one person who sent him. (John 17:1,3,5) Micah 5:4 identifies Jehovah as the God of the Messiah. Isaiah 61:1,2 alone (although there are many similar) should be enough to convince one that the default reasoning is that Jesus is not Jehovah, his God.
As the scripture reads, it was Jehovah -- one person -- who anointed the one sent, thus making the one sent the Messiah (anointed one) of Jehovah. This agrees with the rest of the Bible. In the Bible, we find that Jehovah is always presented as one person, and never is Jehovah presented as more than one person.
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