Isaiah 61:1 — The Spirit Of Jehovah On The Anointed One

The Spirit of the Lord Jehovah is on Me, because Jehovah has anointed Me to preach the gospel to the meek. He has sent Me to bind up the broken-hearted, to proclaim liberty to captives, and complete opening to the bound ones; – (Isaiah 61:1, Green’s Literal)

Isaiah 61:1 is often cited by trinitarians as an alleged reference to the trinity in the Old Testament. The claim is that all three alleged persons of the alleged triune God are mentioned in this verse, and thus it is claimed as a reference to the trinity. Actually, there is nothing in the verse at all about the trinity, nor is there any reference to three persons of the alleged trinity.

What we do find is that Jehovah, the God of Abraham, Isaac and Jacob (Exodus 3:15), is being presented as one person as He is throughout the Bible. The Messiah is presented, not as being Jehovah, but as the one whom Jehovah anointed and sent. Then the Messiah speaks of Jehovah as "our God" in Isaiah 61:2, thus including himself in the "our", showing that the Messiah has Jehovah as his God. This agrees with Micah 5:4. Jehovah is not presented as three persons, so what the trinitarian has to imagine and assume regarding the verse is that “Jehovah” is not speaking of the three persons of “Jehovah”, but only of the assumed “first person” of their assumed trinitarian dogma, and read their assumption into what is being said.

Then, regarding the one being anointed by Jehovah, they have to imagine and assume that this is really the second person of Jehovah being anointed by the assumed first person of Jehovah, and then they have to add that assumption to and read that assumption into, what is actually said.

Then the trinitarian has to imagine and assume that the spirit which is placed upon the one anointed is one of the imagined and assumed persons of Jehovah. Accepting what they have imagined and assume to be fact, they thus read into Isaiah 61:1 their imagined and assumed trinity concept. 

So what the trinitarian actually presents as evidence of the trinity, is not what is actually said in the scripture, but what has to be presumed upon what is actually stated.

In reality, the God of Abraham, Isaac and Jacob (Jehovah/Yahweh) is presented here as He is presented throughout both the Old and New Testaments, that is, as one person, and the one anointed by that one person is distinguished from being Jehovah who anointed him. Indeed, in Isaiah 61:2, the Messiah is depicted as referring the Jehovah as "our God". That designates Jehovah of Isaiah 61:1 as only one person, in harmony with Micah 5:4 and Ephesians 1:3.

The spirit of Jehovah is put on the one anointed. The Messiah is anointed by God's Holy Spirit. The expression itself indicates that this is not a person; it is, however, the personal power of the one to whom the spirit belongs. (See Isaiah 11:1-3) There is no indication, here or anywhere else in the Bible, that the personal spirit of Jehovah is a separate and distinct person of Jehovah.

John 20:17,28 - The God of Me

The Incredulity of Saint Thomas. (2022, December 12). In Wikipedia. https://en.wikipedia.org/wiki/The_Incredulity_of_Saint_Thomas_(Caravaggio)

John 20:17

legei autee ieesous mee mou haptou oupw gar
IS SAYING TO HER JESUS NOT OF ME BE TOUCHING, NOT YET FOR
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anabebeeka pros ton patera poreuou de pros
I HAVE ASCENDED TOWARD THE FATHER; BE GOING BUT TOWARD
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tous adelphous mou kai eipe autois anabainw
THE BROTHERS OF ME AND SAY TO THEM I AM ASCENDING
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pros ton patera mou kai patera humwn kai theon
TOWARD THE FATHER OF ME AND FATHER OF YOU AND GOD
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mou kai theon humwn
OF ME AND GOD OF YOU.
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John 20:28

apekrithee thwmas kai eipen autw ho kurios mou
ANSWERED THOMAS AND HE SAID TO HIM THE LORD OF ME
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kai ho theos mou
AND THE GOD OF ME!
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The expression GOD OF ME appears in both verses. However, in John 20:28, it is not simply "GOD OF ME", but rather it is "THE GOD OF ME". Verse 28 has the definite article before the form of THEOS, whereas in John 20:17, Jesus did not use the definite article. This difference in the Greek text has led to some to believe that this was designed by God to show that Thomas was not speaking to Jesus as being his "God", but rather that Thomas was referring Jesus' God.

If Thomas was referring to only one person in his statement recorded in John 20:28, the Greek would normally have only required the definite article before the Greek word translated as "lord", as can be seen by the words (in the Greek) that Jesus spoke as recorded in John 20:17. However, Thomas did not follow that pattern in his words recorded in John 20:28, for we find the definite article twice, which could indicate that Thomas could have first referred of Jesus as his Lord and then turned to the God of Jesus and acknowledged him as his God.

Trinitarians, however, claim that it was not the Supreme Being who was standing before Thomas, but applying their "dual natures" dogma, they claim that it was the human being Jesus. This would mean, if actually applied to the context, that Thomas addressed the man Jesus as being his Supreme Being!

To read the trinitarian idea into John 20:28 would require that trinitarian separate verse 20 from verse 19. The trinitarian would also need to add to what is written that Jesus had two natures, one nature of being the Supreme Being and another nature of being a human being. The trinitarian would have to further assume that Thomas knew that Jesus had these two natures, so that when he spoke to the one standing before the words recorded in John 20:28, they would imagine and assume that Thomas was not addressing the human Jesus of their alleged "dual natures" as spoken of in verse 27, but rather the Supreme Being Jesus, even though, according to their application of the context, it was not the Supreme Being Jesus standing there before him. Of course, I do not have any reason to scripturally add all the assumptions that trinitarians have made concerning the alleged "dual natures" of Jesus to what God has revealed, for what God has revealed in the Bible is fully in harmony with itself without adding all those assumptions. Additionally, although trinitarians may deny this, if Jesus has two sentiencies, one that is omniscient, and another that is limited to the sentiency of a human being, this would, in effect, mean that Jesus is two beings, one of which is the Supreme Being, and the other which is a human being, at the same time, and that two relative sentiencies would actually result in Jesus' being two persons.

Nevertheless, assuming that Thomas did refer to Jesus when he said "the god of me", it does not follow that we need to imagine and assume that Thomas meant that Jesus is the God of Abraham, Isaac and Jacob, and then to further imagine, assume, add to, and read into, what Thomas said that Thomas meant that Jesus was not "God" as Jesus spoke of in John 20:17, but rather imagine and assume that Jesus used the term "God" to mean only one person of "God", and then further imagine and assume that Thomas spoke of Jesus as another person of God. Nor would the possessive usage of the definite article offer any proof that Thomas thought the Supreme Being was standing before him.

We do not find any Biblical tradition for referring to Jesus as "the god of me" (often worded in translations as "my God") or even "the god of us" (often worded as "our God"). In harmony with the rest of the Bible, one should recognize that the Hebrews used the words for "God" not only of the Supreme Being and false gods, but in other ways to denote power, might, strength. Indeed, the basic mean of the Hebrew word often transliterated as EL is strength, might, power, etc. The King James Version can be used to demonstrate this usage in many verses in which the KJV translators rendered forms of the word for "God", not as "God" or "god", but with other words. readily seen by anyone who will carefully note the following texts from the King James Version, in which English translations of forms of the Hebrew word El are in denoted by *..*: “It is in the *power* of my hand.” (Genesis 31:29) “There shall be no *might* in thine hand.” (Deuteronomy 28:32) “Neither is it in our *power*.” (Nehemiah 5:5) “Like the *great* mountains.” (Psalm 36:6) “In the *power* of thine hand to do it.” (Proverbs 3:27) “Pray unto *a god* [mighty one] that cannot save.” (Isaiah 45:20) “Who among the sons of the *mighty*.” (Psalm 89:6) “God standeth in the congregation of the *mighty*.” (Psalm 82:1) “Give unto the Lord [Jehovah] of ye *mighty*.” (Psalm 29:1) “The *mighty* God even the Lord [Jehovah].” (Psalm 50:1) There are other scriptures also that could be used for this. All one need to do to verify the above is to look into the Englishman’s Hebrew and Chaldee Concordance, under Hebrew words #430 and #410. The point is that Thomas, if he did use the Greek word often transliterated as THEOS of Jesus, would more than likely simply making use of such a Hebraism. To render this usage into English as applied to Thomas' words would be something like, "the lord of me and the might of me", or "the lord of me and strength of me", or even "the lord of me and the mighty one of me".

Jesus commended Thomas for his belief concerning Jesus' being resurrected. Jesus did not respond to Thomas by saying that it was good that Thomas recognized him as his God (Supreme Being), as many seem to assume. John stated these things were written, not so that one may believe that Jesus is God (the Supreme Being), but "that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name." -- John 20:31, World English.

There is definitely nothing in John 20:28 that presents Jehovah as being more than one person, or that Jesus is God Almighty, or that Thomas was giving any worship to Jesus as being Jehovah, the God of Abraham, Isaac and Jacob.

John 3:13 - Was Jesus Talking About His Ascension? (Working on)

Acts 3:15 - Is the Prince of Life the Almighty Creator?

Acts 3:15 -- and the Prince of the life ye did kill, whom God did raise out of the dead, of which we are witnesses. -- Young's Literal.

Acts 3:15 -- You killed the author of life, the very one whom God raised from the dead. We are witnesses of this. -- Common English Bible.

Acts 3:15 (CSB) And you killed the source of life, whom God raised from the dead; we are witnesses of this. -- Holman Christian Standard Bible.

Some offer Acts 3:15 as a proof of the trinity. It has been claimed that Jesus is the Creator of the universe and thus this is alleged to prove that Jesus is God Almighty, and therefore one of the person of the alleged triune God. Evidently, the phrase "Prince of Life" is being assumed to mean the absolute source of all life, and thus that this would mean that Jesus is God who created the universe.

The word rendered "prince" above is a compound word that roughly means chief or first leader. It can refer to the chief source. It is used again in Acts 5:31 regarding how the one person who is God exalted Jesus. It is used again in Hebrews 2:10, designating Jesus as the first, the pioneer or chief over salvation. It is also used in Hebrews 12:2 in reference to Jesus as being the pioneer and perfecter of the faith of those who belong to Christ. In none of these instances, however, does the usage of this word of Jesus designate Jesus as being his God, Jehovah, or as being a person of his God, Jehovah.

We should note that throughout Acts 3, the word "God" refers to only one person, and Jesus is distinguished from being "God". Indeed, even in Acts 3:15, "God" is referring to only one person. Peter identified Jesus, not as being the God of Abraham, Isaac and Jacob, but as being the servant whom Jehovah raised up as the prophet like Moses. -- Deuteronomy 18:15-19; Acts 3:13-26.

Furthermore, there is no indication that those Jews to whom Peter spoke thought that Peter was speaking of God Almighty. God Almighty does not die! Yet Peter said that the Jews had killed Jesus. Did those Jews kill God Almighty, who does not die? Thus, it would be implausible to think that Peter would be telling the Jews to whom he was speaking that they had killed God Almighty!

Jesus, however, was the first man to live his life in full obedience to God. As such he was the pioneer in bringing life and incorruptibility to light. (1 Timothy 1:10) Since Jesus proved his faithfulness and has been highly exalted by his God, Jehovah (Micah 5:4; Ephesians 1:3,17-23; Philippians 2:8,9), and since God has given to Jesus the authority and power to give life to others, then Jesus became the source of life for redeemed mankind -- he became the life-giving spirit. -- Matthew 28:19; John 5:19-21,25; 11:25; 14:6; 17:2; 20:31; Romans 5:12-19,21; 6:23; 1 Corinthians 15:21,22,45; 1 Peter 3:19; 1 John 4:9. 

Jesus' being God's instrument in salvation, of course, does not remove Jesus' God (Micah 5:4: Ephesians 1:3) from being the ultimate source of all life. (1 Timothy 6:13; 1 John 5:11) It was Jesus' God, Jehovah (Micah 5:4), the God of Abraham, Isaac and Jacob (Acts 3:13), who raised Jesus from the dead, as reported not only in Acts 3:15, but also in Acts 2:24,32,26; 4:10; 10:40; 13:30,33,37; 17:31; Romans 4:24; 8:11; 10:9; 1 Corinthians 6:14; 15:15; Galatians 1:1; Colossians 2:11,12; 1 Thessalonians 1:9,10; 1 Peter 1:21; 3:18; see also Hebrews 5:7.

As is true with all the scriptures trinitarians present as being alleged proof of their trinity doctrine, there is nothing that says that God Almighty is more than one person, or that He is three persons. There is nothing in Acts 3 that means that we need to imagine and assume that God is more than one person and that Jesus is a person of Jehovah, the God of Abraham, Isaac and Jacob, etc.

Exodus 29:45,46 - Did Jehovah Say He Would Become a Man?

Exodus 29:45 - And I will dwell among the children of Israel, and will be their God.
Exodus 29:46 - And they shall know that I am Jehovah their God, that brought them forth out of the land of Egypt, that I might dwell among them: I am Jehovah their God. 

Exodus 29:45,46 has been presented as proof that supposedly Jehovah (Yahweh) had promised to come to earth and live among his people. Evidently, the thought is that Jesus is "Jehovah" who is speaking in these verses, and thus that Jehovah Jesus came to earth to dwell among Israel in the first century.  This is being imagined and assumed in order to support the trinitarian concept that Jehovah (Yahweh) is three persons, and that Jesus is a person of Jehovah.

We definitely find nothing in Exodus 29 that presents Jehovah as being more than one person, or that the promised Messiah would be a person of Jehovah. There is definitely nothing in Exodus 29:45,46 that says that Jehovah will become a human being with a glory lower than the angels.  -- Psalm 8:4,5; Hebrews 2:7,9.

Additionally, there is definitely nothing in these verses that warrant any conclusion that "Jehovah" here is not the same one person who is Jehovah in Deuteronomy 18:15-19. Jehovah, instead of saying that He will come and live on the earth as man, said that he would raise up a prophet like Moses. Peter identifies Jesus, not as being Jehovah, the God of Abraham, Isaac and Jacob, but as being the one whom Jehovah raised up to be a prophet like Moses.  (Acts 3:13-26) The default reasoning is that Jehovah in Exodus 29 is the same one person who is the Messiah's God in Isaiah 61:1,2 and Micah 5:4.

How did Jehovah dwell among the children of Israel? The earlier verses tell us:

Exodus 29:41 - And the other lamb thou shalt offer at even, and shalt do thereto according to the meal-offering of the morning, and according to the drink-offering thereof, for a sweet savor, an offering made by fire unto Jehovah.
Exodus 29:42 - It shall be a continual burnt-offering throughout your generations at the door of the tent of meeting before Jehovah, where I will meet with you, to speak there unto thee.
Exodus 29:43 - And there I will meet with the children of Israel; and the Tent shall be sanctified by my glory. -- See also Exodus 25:22.

From this, we can see that Jehovah was speaking of meeting with his people in the tent. He did not become flesh in order to meet with the children of Israel in the tent, 

Benson:

I will dwell among the children of Israel — As a proof of this the Shechinah, or symbol of his peculiar presence was among them. I will be their God — I will watch over them as a nation, by a peculiar providence, and show myself to be, indeed, that all-powerful and merciful God who delivered them in so miraculous a manner from Egyptian bondage.

Gill:

And I will dwell among the children of Israel,.... In the tabernacle ordered to be built for him, and which, when built, was placed in the midst of the camp of Israel; and here Jehovah dwelt as a king in his palace, near at hand to help, protect, and defend his subjects, and supply them with all things needful for them; see Deuteronomy 4:7.

Indeed, we haven't found any published Biblical commentator that claims that Exodus 29:45,46 is speaking of Jehovah becoming flesh and living upon the earth. To imagine and assume such would be a gross misuse of scripture.

References:
(We do not necessarily agree with all statements given by these authors)
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Benson's Commentary on Exodus 29
Gill's Exposition on Exodus 29

Related Studies:

The Tabernacle (Herald, November/December, 2002)
Three Days Journey (Daniel Kaleta)
The Sanctuary (David Stein)
God's Dwelling Place
Exodus, by Brother Frank Shallieu

For Jehovah Comes

One has presented us with the following: "Look!!! our God and Redeemer, Yahweh Himself has come."

No scripture citation is given, and we have not found any scripture that says the above. This may appear in some translation, but so far, we have not found it, so we are left to guess as to what scripture, if any, is being referred to. 

Evidently, this is presented with the assumption that if Jehovah "has come", that it must be referring to Jesus who came to earth. In other words, it is being imagined, assumed, added to and read into what is written that Jesus is Jehovah (Yahweh), since it was Jesus who came to the earth. The fact is that it was Jehovah, whom Jesus is depicted as referring to as "our God", who sent Jesus to the earth. -- Isaiah 61:1,2; Galatians 4:4; 1 John 4:9.

Nevertheless, Jehovah (Yahweh) came to deliver His people, the children of Israel from bondage in Egypt. (Exodus 3:8) He did this through Moses and Aaron. --- Exodus 3:10; Numbers 33:1; Psalm 77:20; Acts 7:35,36.

Jehovah (Yahweh) later came to examine and bless His people. -- Exodus 20:20,24.

The time is yet future when Jehovah (Yahweh) comes to judge the world. (Psalm 96:13; 98:9) Jehovah is depicted as only one person in Acts 17:22-30. Acts 17:31 reveals that Jehovah comes to judge by means of one who is not Himself, but the one whom He has appointed to judge. John 5:22,27,29,30 reveals that Jesus is the one who acts as Jehovah's agent in judging.

The person further stated: "Let the whole earth rejoice in our God and Redeemer." Again, no scripture citation is given, and we have not been able to ascertain what scripture (if any) is being referred to. The nearest we could find is:

Psalms 96:11 - Let the heavens be glad, and let the earth rejoice; Let the sea roar, and the fulness thereof;
Psalms 96:12 - Let the field exult, and all that is therein; Then shall all the trees of the wood sing for joy
Psalms 96:13 - Before Jehovah; for he cometh, For he cometh to judge the earth: He will judge the world with righteousness, And the peoples with his truth. -- American Standard Version.

The earth today still is under the blinding deceptions of Satan. (2 Corinthians 4:3,4; Revelations 12:9; Romans 8:20) The world is still under the subjection to sun of vanity (Ecclesiastes 1:2,13,14; 2:11), groaning under its bondage of corruption (Romans 8:21,22). Today, only through Christ can one become a son of God who is not under this bondage. (Romans 8:14,15) These can rejoice in hope (Romans 5:2), but even with this rejoicing there is still a groaning, as these sons of God while in this age still need to be delivered from their present body which is yet to be dissolved. -- Romans 8:23-25; 2 Corinthians 5:1.

When God comes to judge the world by means of his Son, however, the veil now over the nations will be destroyed (Isaiah 26:7; 2 Corinthians 4:3,4; Revelation 20:3), and all nations will be able to learn the righteous ways of Jehovah and rejoice in the healing of that time. -- Isaiah 2:2-4; 11:9; 26:9; Revelation 22:2.

Nothing, however, in any of this calls for us to imagine, assume, add to, and read into the scriptures that Jesus is Jehovah, especially since Jehovah is shown to be the God of the Messiah. -- Micah 5:4; Ephesians 1:3.

John 16:13 - Gender of the Holy Spirit

John 16:7

all egw teen aleetheian legw humin sumpherei
BUT I THE TRUTH AM SAYING TO YOU, IT IS BEARING TOGETHER
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humin hina egw apelthw ean gar mee
TO YOU IN ORDER THAT I SHOULD GO OFF. IF EVER FOR NOT
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apelthw ho parakleetos ou mee elthee pros
I SHOULD GO OFF, THE PARACLETE NOT NOT WOULD COME TOWARD
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humas ean de poreuthw pempsw auton pros
YOU; IF EVER BUT I SHOULD GO, I SHALL SEND HIM TOWARD
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humas
YOU.
4771_7

John 16:13

hotan de elthee ekeinos to pneuma tees
WHENEVER BUT SHOULD COME THAT (ONE), THE SPIRIT OF THE
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aleetheias hodeegeesei humas eis teen aleetheian pasan
TRUTH, HE WILL GUIDE YOU INTO THE TRUTH ALL,
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ou gar laleesei aph heautou all hosa
NOT FOR HE WILL SPEAK FROM HIMSELF, BUT AS MANY (THINGS) AS
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akouei laleesei kai ta erchomena
HE IS HEARING HE WILL SPEAK, AND THE (THINGS) COMING
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anaggelei humin
HE WILL ANNOUNCE UP TO YOU.
0312 4771_6

John 16:14

ekeinos eme doxasei hoti ek tou emou
THAT (ONE) ME WILL GLORIFY, BECAUSE OUT OF THE (THING) MINE
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leempsetai kai anaggelei humin
HE WILL RECEIVE AND HE WILL DECLARE TO YOU.
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-----Westcott & Hort Interlinear, as found on the Bible Students Libary DVD.

John 16:13 is one of the scriptures often cited as proof that God's Holy Spirit is a person, since it claimed that John spoke of the Holy Spirit as "He" and "him", etc. John, however, wrote in the Biblical Koine Greek, and not English. In Biblical Greek, nouns that may apply to things that are not persons are most often given some form of gender, whether masculine, feminine or neuter. The fact that a noun may be given a male or female genders, doesn't necessarily mean that the noun is being applied to a person. Adjectives and pronouns related to those nouns are also usually given gender according to the gender attributed to the noun being used. Unlike in English, however, the gender does not actually express whether the noun is either a male, a female, or it, etc. An inanimate object may be given a masculine or feminine gender. The Greek word transliterated as pnuema, meaning spirit, is neuter in gender, which means that the adjectives and pronouns related to pnuema would be neuter in gender, that is, "it". Many translators, however, based on their preconceived belief that God's holy spirit is a person of God, have expressed God's Holy Spirit as "he", "him", "who", "whom" rather than "it" "that" or "which" in many verses throughout the New Testament, even though the Greek is neuter, not masculine. Trinitarian scholars make the claim: "the masculine pronoun EKEINOS is used in John 14,26 and 16,13-14 to refer to the neuter noun PNEUMA to emphasize the personality of the Holy Spirit." This claim, however, is a not inherent in the Greek grammar, but is based on the concept that God's Holy Spirit is a person.

The corresponding word for "spirit" in Hebrew, often transliterated as Ruach, is feminine in gender, and thus all words connected with its usage are also feminine in gender, that is, "she", "her", etc. Biblical Hebrew has no neuter form; everything -- even if it is a non-living object -- is spoken of as either masculine or feminine. In Latin, the corresponding word, "spiritus", is masculine gender, and therefore all words connected with its usage are also usually masculine in gender. One should notice that, unlike English, such usage of gender does not designate whether the spirit is either a male, female, or an inanimate object).

Nevertheless, in John 16:13, the usage is different, since pnuema is used as associated with another word, the word that is usually transliterated as "Parakletos" (John 16:7). Parakletos (https://biblehub.com/greek/3875.htm) is not neuter in gender, but is masculine, and thus it would, in Koine Greek, be accompanied by the masculine forms of adjectives, pronouns and verbs. As the Parakletos (Comforter), then, in Koine Greek, the spirit of truth is accompanied by masculine forms of adjectives, verbs, etc. The most logical reasoning should be that the spirit of truth in John 16:13 is being personified as the parakletos of verse 7. This does not designate the Parakletos as being a male person.

Nevertheless, in 1 John 4:6, the spirit of truth is contrasted with the spirit of error. If we should think of the spirit of truth (John 14:17; 15:26; 16:13) is a person, then, correspondingly, if we are consistent in our reasoning, we should also think that the "spirit of error" is also a person. In reality, "the spirit of truth", although it may be personified, it is not a person, just the same as the "spirit of error" is not a person.

Thus, the English words he, him, himself, used in referring to the spirit of truth as the parakletos, might with equal propriety be translated she, her, herself, or it, itself. In the King James Version, we find that Heautou is rendered "himself" in John 16:13; however, in Matthew 6:34, where this word is feminine in the Greek, the King James Version renders it as "itself" rather than "herself". Ekienos, rendered "he" in many translations in John 16:3, is often rendered as "that" or "those" in the KJV, as well as in most other translations.

Although the spirit of truth may be viewed as being personified in John 16, such usage does not designate the spirit of truth as being a person. And even if it did, it would not mean that God's Holy Spirit is a person of God, or that God's Holy Spirit is a member of a triune God consisting of three persons, all of whom are alleged individually to be wholly and fully the one true God. Actually, there is nothing in any of this that gives reason to imagine and assume that God's Holy Spirit is a person of God, as trinitarians have assumed. No such thought is ever presented in the Bible anywhere.

References:

Koine Greek: Gender as Classification

Your Guide to Gender in Greek Grammar

An Overview of Greek Grammar

Psalm 83:18 - Is Jesus the Most High?

Psalms 83:18 - That they may know that thou alone, whose name is Jehovah, Art the Most High over all the earth.-- American Standard Version.

It is being claimed that "Jehovah" in this verse is Jesus. Mormons believe that throughout the Old Testament that "Jehovah" is always Jesus, and "Jehovah" is never the Father of Jesus. We still have not found any good explanation of how they apply this assertion in Psalm 83:18, and many other scriptures where it is obvious that Jehovah is not Jesus. Jehovah is certainly shown to be the God of the Messiah in Micah 5:4, as well as Isaiah 61:1,2 (Compare with John 17:1,3; Ephesians 1:3). The default reasoning should be that Jesus is not his God, Jehovah.

Some trinitarians claim that "Jehovah" is Jesus in Psalm 83:18. Evidently what they would read into this verse is that Jehovah is three persons and that this verse "Jehovah" refers to their alleged "second person" of Jehovah, which they believe to be Jesus. They often incorrectly apply many scriptures which they claim confirm their trinitarian assertions, many of which we have already examined elsewhere.

Some oneness believers have also asserted that in Psalm 83:18, that this is Jesus, which according to them, Jesus is the God and Father of Jesus and that Jesus is the Holy Spirit of the Father.

Most of the scriptures wrongly thought to apply the name Jehovah to Jesus have already been examined on our websites.

In reality, we have no scriptural reason to imagine, assume, add to, and read into Psalm 83:18 that Jehovah in this verse is not the same one person/individual who is "Jehovah" in Psalm 2:7; Isaiah 9:7; 11:2,3; 61:1,2 and Micah 5:4. Jehovah is distinguished from being Jesus in all these verses. 

Mormons claim that Jesus never spoke of Jehovah as his Father. Actually, Jehovah of Isaiah 61:1,2, whom Jesus is prophetically depicted as referring to as "our God", is definitely the one whom Jesus addresses as "Father" in John 17:1, and whom he says is the "only true God" who sent him in John 17:3. Additionally, the testimony of Gabriel recorded in Luke 1:32 corresponds to Isaiah 9:7, distinguishing the Lord Jehovah -- the Most High -- from the one to whom the Lord Jehovah gives the throne of David. Jesus is the Son of the Most High as Gabriel stated; Jesus is not the Most High Jehovah of whom he is the Son.

Additionally, it is foretold in Deuteronomy 18:15-19 that the Messiah was to come in the name of Jehovah. Peter distinguishes Jehovah from Jesus in his application of this as recorded in Acts 3:13-26. This is reiterated in Psalm 118:16. Jesus applied this to himself as recorded in Matthew 23:39. Jesus said, in effect, that he did not come in his own name, but rather in the name of his Father who had sent him. (John 5:4,30,36,37) Isaiah 61:1,2 shows that it was the Lord Jehovah whom Jesus said is "our God" who sent him.

It is the one person who is identified in scripture as being Jehovah who has made Jesus both Lord and Christ (Ezekiel 34:23,24; Isaiah 61:1,2; Acts 2:36), and has exalted Jesus to the highest position in the universe, far above the angels, next to the only Most High.-- Acts 2:33,36; 5:31; Philippians 2:9; Ephesians 1:3,17-23; 1 Corinthians 15:27; Hebrews 1:4,6; 1 Peter 3:22.

We do find in the Bible that Jesus is anointed [made christ, the anointed one] and sent by Jehovah, and thus that Jehovah, the God of Abraham, Isaac and Jacob is distinguished from being Jesus. He is not Jehovah who thus anointed him, and who raised Jesus up as the prophet like Moses. It is Jehovah, the God of Abraham, Isaac and Jacob, who now speaks through His son. -- Exodus 3:14,15; Deuteronomy 18:15-19; Psalm 2:26; 45:7; Isaiah 61:1; Ezekiel 34:23,24; John 10:29; 17:1,3; Acts 2:23,36; 3:13-26; 4:27; 10:38; Hebrews 1:1.2.9.

We further find that in the Bible, Jesus is the savior of the world whom the God of Abraham, Isaac and Jacob has sent. (Deuteronomy 18:15-19; Isaiah 61:1; Acts 3:13-26; John 3:17; 17:3; 1 John 4:9.10) Likewise, as Jehovah sent many saviors to Israel to deliver Israel (Nehemiah 9:27; Judges 2:16; 3:9-15; 6:13,14; 7:7; 8:22; 13:5; 2 Kings 13:5, 2 Samuel 3:18), so also Jehovah sent His Son to deliver us from sin. We have no scriptural reason to imagine and assume that the fact that Jehovah sent His Son to save us from sin would mean that Jesus is Jehovah.

The scriptures do reveal Jesus is the son of one person who is the Most High, Jehovah. Jesus is never spoken of as the "Most High"; he is not the only Most High Jehovah of whom he is the son. -- Genesis 14:22; Psalm 7:17; 83:18; 92:1; Luke 1:32; John 13:16.