Jesus' Transfiguration and Baptism

It is being claimed that both at the Transfiguration of Jesus on Mount Tabor, and at the Baptism of Jesus in the Jordan, the Holy Spirit appears, and the voice of the Father utters from heaven that Jesus is His beloved Son, in whom He is well-pleased. It is further claimed that these in these scriptures that are explicit in saying that God is three persons, one in essence and undivided. In context, this is being offered as proof that the Bible writers presented God as being three persons. Yet, in reality, in harmony with the Bible as a whole, we find nothing in the scriptural reference to Jesus' transfiguration or his baptism that presents the God of Abraham Isaac and Jacob as being three persons.

Transfiguration of Jesus

"The Transfiguration"
by Dore

The transfiguration of Jesus is recorded in Matthew 17:1–8, Mark 9:2–8, Luke 9:28–36 and Peter refers to it in 2 Peter 1:16-18. In none of these scriptures, however, do we find the God of Israel is presented as three persons. Any such idea has to be added to, and read into, these scriptures. We do find that the voice of Jesus' God (Micah 5:4; Ephesians 1:3; 1 Peter 1:3) was heard, and many would imagine and assume that the cloud spoken of is God's Holy Spirit, but nothing at all is said about Jesus, the voice of this Father and the cloud as all being persons of the same one God of whom are all. Indeed, 1 Corinthians 8:6 identifies only one person as being the one God of all, and Jesus is distinguished from being that "one God" since Paul speaks of Jesus as being the "one lord" through whom are all. Jesus further distinguishes himself from being the only true God in John 17:1,3, where he identifies his God and Father (Ephesians 1:3) as being that only true God, and then, in effect, shows that he is not the "only true God" by saying that "the only true God' who had sent him. The "only true God" in John 1:13 thus corresponds with the Lord Jehovah of Isaiah 61:1, and the Messiah includes himself when referring to the Lord Jehovah as "our God [Elohim]" in Isaiah 61:2. This corresponds to Micah 5:4, where Jehovah is depicted as being the God [Elohim] of the Messiah.

The Baptism of Jesus

Jesus' baptism is recorded in Matthew 3:13-16; Mark 1:9-13; Luke 3:21,22; and John 1:32-34. In none of these scriptures do we find that the God of Abraham, Isaac and Jacob is being presented as being three persons. As with the transfiguration, the trinity concept has to be formulated beyond what is written, added to what is written and read into what is written. These scriptures do speak of Jesus, and the voice of Jesus' God and Father and it speaks of God's Spirit descending like a dove. Nothing, however, is said about these three as being the "one God" of whom are all, the God of Abraham, Isaac and Jacob. Nothing said about God Almighty being three persons. Indeed, Acts 3:13; 1 Corinthians 8:6, and Hebrews 1:1,2 identify only one person as being the God of Abraham, Isaac and Jacob, and Isaiah 61:1,2; Micah 5:4; John 17:1,3; Acts 3:13-26; Ephesians 1:3,17-26; 1 Peter 1:3 all identify that one person as being the God and Father of Jesus.

Finally, Matthew 28:19 is added to this, as though this verse is speaking of triune God. We have discussed Matthew 28:19 elsewhere, and will not spend too much time on this here.

There is definitely nothing in Matthew 28:19 that presents the God of Abraham, Isaac and Jacob as being three persons; again the idea has to be presumed beyond what is stated, added to what is stated, and read into what is stated. Baptizing in the name of, in the authority of the God and Father of Jesus, and in the name, in the authority of, of the one whom the one God sent, and in the name, the authority, of the Holy Spirit of the one God, does not at all designate the three as all being the "one God" of whom are all. 

Is there anything in any of these verses that "are explicit in saying that God is three persons, one in essence and undivided"? Actually, there is nothing at all in any of the verses that is explicitly presenting the God of Abraham, Isaac and Jacob as being "three persons." Indeed, rather than there being anything that explicitly presents such a concept. the concept has to be created beyond what is stated and many assumptions have to be formulated beyond what is stated which have to be added to, and read into, what is actually stated in order to make the scriptures appear to be speaking of three persons all of whom are the "one God" of whom are all, etc.  Imagining and assuming that what has to be imagined and assumed is "explicit" is certainly not sound reasoning.

By Ronald R. Day, Sr.

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What is the Trinity?

If we ask a trinitarian "What is the trinity?", we might not receive the same answer from each individual who professes belief in the trinity. According to the CARM site, the trinity is defined as meaning "God is three persons;" "Each person is divine;" and "There is only one God." One of the WIKI articles favorable to the trinity doctrine claims:

The Trinity is a Christian doctrine, stating that God is one being who exists, simultaneously and eternally, as a mutual indwelling of three persons:[1] the Father, the Son (incarnate as Jesus Christ), and the Holy Spirit. Since the beginning of the third century[2] the doctrine of the Trinity has been stated as "that the one God exists in three Persons and one substance, Father, Son, and Holy Spirit".[3] Trinitarianism, belief in the Trinity, is a mark of Oriental and Eastern Orthodoxy, Roman Catholicism and all the mainstream traditions arising from the Protestant Reformation, such as Anglicanism, Lutheranism and Presbyterianism; and the Trinity has been described as "the central dogma of Christian theology".[3]

From this, however, the trinitarian has to give the terminology used unique meanings as applied to the trinitarian dogma.

It is claimed that although the word "trinity" does not appear in the Bible, that the concept of the trinity does appear there. And yet, in all of the array of scriptures that the trinitarian presents to allegedly support that concept, the concept of the trinity -- three persons in one God -- has to be added to and read into each and all the scriptures presented to allegedly support that concept. The concept of the trinity itself is no where presented in the Bible, without the scriptures being filtered by the tint of the trinitarian dogma being laid over the scriptures in order that the concept be given the appearance as being in the scriptures presented. This will become apparent as the scriptures are examined.

Some trinitarians may admit that the scriptures do not directly state that there are three persons in one God, but that by taking all of the scriptures together, one is justified in adding that concept to the scriptures. Some may claim that one has read the scriptures in the tint of the trinitarian dogma, or else the scriptures are contradictory. Again, in reality, the scriptures can be seen to be in perfect harmony without adding to the scriptures a story of three persons in one God.

Many, however, do not realize that in detail, there are varying opinions concerning the trinity amongst the leaders to who teach that doctrine. One of the most known differences is that some believe in the "functional subordination" of their "God the Son" to God the Father; others do not believe in that subordination. (This, Yahweh willing, will be dealt with later, as a separate topic.) Additionally, there is a dispute amongst trinitarians regarding practically every scripture that is presented to support that doctrine. Usually, however, those trinitarian scholars who may claim that a certain scripture cannot be used to support the dogma are ignored by the larger body of trinitarian scholars. For instance, some trinitarians see "trinity" in the Hebrew words ELOHIM and ECHAD, while others do not.

For more regarding the Biblical meaning of ELOHIM, see:
Elohim – Does This Word Indicate a Plurality of Persons in a Godhead?

For more regarding the Biblical meaning of ECHAD, see:
The Meaning of ECHAD

We might add that the vast spectrum of Christians of all denominations, when asked what they believe the trinity is, may give an answer something like: "belief in the Father, the Son and the Holy Spirit." These may not usually think in the theological terms in defining "trinity" as "three persons in God," etc. Indeed, all Christians should believe in "the Father, the Son and Holy Spirit", whether they believe in the trinity dogma or not, and if "trinity" should be stated in such terms, without adding all of the other trinitarian philosophy, we too can say that we believe in such a trinity, that is, we believe in "the Father, the Son and the Holy Spirit", and we believe that these all are one in agreement with the Heavenly Father's purposes.

John 10:38; 14:10,11 - The Father in His Son

John 10:38 - But if I do them, though you don't believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father. -- World English

John 14:10 - Don’t you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works.
John 14:11 - Believe me that I am in the Father, and the Father in me; or else believe me for the very works’ sake. -- World English.

Compare John 14:20; 15:7; 17:21; 1 John 2:5,6,27,28; 3:6,24; 4:13,15; 5:20

The scriptures quoted above are often cited as proof of the trinity, and/or as proof that Jesus is God (the Supreme Being). The truth is that there is nothing here that presents the God of Abraham, Isaac and Jacob as being more than one person, or that presents Jesus as being the God of Abraham, Isaac and Jacob.  As usual, such concepts have to be imagined beyond what is written (1 Corinthians 4:6), and then supported by assumptions (which is often presented as dogma) that have to be added to, and read into, what is stated.

Jesus identified his Father as being the only true God who -- before his son became flesh -- sent his son to become flesh. -- John 1;10,14; 17:1,3. This should settle the matter. Alas, however, many who wish to hold onto man's creeds do not do so.

Nevertheless, the trinitarian likes to "see" his trinitarian dogma in the scriptures presented, but he to do this, he has to be inconsistent in his application of scripture. What do we mean?

While Jesus did speak of his God being in him and his being in his God, he also said that he is in his disciples and his disciples are him him. (John 14:20; 15:5) Does this mean that we should imagine and assume that the followers of Jesus become God Almighty, as it is presumed that Jesus is God Almighty?

Jesus prayed that his followers be in him and his Father. (John 17:21) If consistent with they way many interpret the scriptures being discussed, one would think that Jesus was praying for his followers to become God Almighty!

John wrote that Jesus' followers are in God, and God is in them. (1 John 3:24; 4:13,15,16) Again, it the one is consistent with the claim the Father's being in Jesus means that Jesus is God Almighty, then one should also think that Jesus' followers are God Almighty!

If the trinitarian is consistent in his application, then he would also have to recognize all of Jesus' true followers as being persons of God. Our oneness friends would have to recognize all of Jesus' followers as being God Almighty!

Additionally, we read that "Satan entered into Judas" (Luke 22:3). Does this mean that Judas became a person of Satan? We don't know of anyone who would think such. Judas, however, did lend himself to the influence of Satan so as to do the work of Satan. Likewise, Jesus explained that the words he spoke were not his own, but that he spoke the words of his Father (the only true God -- John 17:1,3) who was living in him. This agrees with Paul's words of 1 Corinthians 8:6, as well as with the entire rest of the Bible. There is no scriptural reason to imagine and assume the trinitarian assumptions and read such assumptions into what Jesus stated.

Hosea 1:7 - Does Jehovah Save By Another Jehovah?

(This study still needs some editing)

Hosea 1:7 - But I will have mercy upon the house of Judah, and will save them by Jehovah their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen. -- American Standard Version.

Many trinitarians (and some others) cite Hosea 1:7 and claim that there are two Jehovahs being spoken of here: one Jehovah who saves by means of another Jehovah. Of course, the idea that there are "two Jehovahs" runs contrary to what is stated in Deuteronomy 6:4. Most trinitarians claim that there is one Jehovah whom they claim to be three persons.

Girolamo Zanchi states regarding Hosea 1:7

Jehovah says: “I will have mercy on the house of Judah, and I will save them in Jehovah their God,” that is, “I, Jehovah, will save them through Jehovah their God.” Since it is manifest that whomever the Father saves, he saves through Christ, what violence is done to the Prophet if we interpret these words such that Christ is that Jehovah through whom (or in whom) he saved us, and through whom the Father has compassion on us? And are we not interpreting consistently with the rest of Scripture and with the analogy of faith? -- On the Triune Elohim.

While Zanchi avoids saying that there are two Jehovahs in Hosea 1:7, his interpretation would, in effect, mean that there would be one Jehovah who speaks of another Jehovah through whom the first Jehovah saves. From this, he imagines and assumes that the one who saves is Jesus, whom he claims is being called "Jehovah" in Hosea 1:7. Trinitarians often claim that there are not two Jehovahs, but that, since it is claimed that Jehovah is more than one person, that Hosea 1:7 speaks of one person who Jehovah who sends another person who is also the same Jehovah.

One author claims:

The speaker is Elohim who says He will have mercy on the house of Judah and will save them by the instrumentality of YHVH, their Elohim. So Elohim number one will save Israel by means of Elohim number two.

Actually, the word ELOHIM only appears once in Hosea 1:7; there is nothing there about any Elohim number one and another Elohim number 2. Hosea 1:1,2 does identify the speaker as being Jehovah. The idea that there are two Elohims (number one and number two) or that there is a Jehovah number one and another Jehovah who is number 2 has to be added to and read into what is stated.

The reality is that no scripture presents Jehovah as being more than one person, nor is such a concept presented in Hosea 1:7. In every scripture that is cited as supposedly referring to the triune God concept, the idea Jehovah is more than one person has to be formulated beyond what written, added to what is written, and read into what is written. And, yet the scriptures can be seen to be fully in harmony with themselves without the creation of all the trintarian assumptions that have to be added to and read into the scriptures. Like all other scriptures, Hosea 1:7 says nothing at all about Jehovah being more than one person; that concept has to be read into what is written.

Some comments from trinitarian scholars regarding this:

by the Lord their God] Tautologically, as Genesis 19:24. Or, ‘as Jehovah their God’ (i.e ‘in the character of’ &c., comp. Exodus 6:3 ‘as El Shaddai’, Psalm 68:4 ‘his name is, essentially, in Jah’). Observe Hosea recognizes Judah’s higher religious ideal. == Cambridge Bible for Schools and Colleges

The usage of "will save them by Jehovah their God" could be tautological, used to emphasize that it was to be Jehovah the God of Israel who would deliver Israel, and they would not be delivered by any of the means spoken of in the latter part of the verse.

The Cambridge Bible also suggests that it could be "as Jehovah their God." Indeed, a few translations render the phrase in Hosea 1:7 is such a manner, such as:

The Emphasised Bible (Rotherham)

but, on the house of Judah, will I have compassion, and I will save them, as Yahweh their God, - but will not save them by bow, or by sword, or by battle, by horses, or by horsemen.

Some other translations render it to show emphasis, such as:

GOD'S WORD® Translation

Yet, I will love the descendants of Judah. I will rescue them because I am the LORD their God. I won't use bows, swords, wars, horses, or horsemen to rescue them."

Another commentary states: 

by the Lord their God—more emphatic than "by Myself"; by that Jehovah (Me) whom they worship as their God, whereas ye despise Him. -- Jamieson-Fausett-Brown Bible Commentary.

JFB suggests that the expression is used for emphasis. 

John Gill stated:

and will save them by the Lord their God; by his own arm and power, and not theirs, or any creature's; nor by any warlike means or instruments whatever. -- Gill's Exposition of the Entire Bible

Gill suggests that the phrase is used for emphasis, to designate that it would the God of Israel who would deliver Israel and not any other means.

Another commentary states:

"All this points plainly and positively to the deliverance of Judah from Sennacherib in the days of Hezekiah, when in one night the angel of the Lord smote a hundred and eighty-five thousand of the flower of the Assyrian host, and Jehovah thus by himself delivered Judah. Thus, too, Judah is saved from that power before which Israel had previously and entirely succumbed. (Compare, on this miraculous deliverance, 2 Kings 19. and Isaiah 37.)" -- Pulpit Commentary, entry for Hosea 1:7. Exell, Joseph S; Spence-Jones, Henry Donald Maurice. "Commentary on Hosea 1:4". The Pulpit Commentary. 1897.

Some other translations of Hosea 1:7:

New International Version

Yet I will show love to Judah; and I will save them--not by bow, sword or battle, or by horses and horsemen, but I, the LORD their God, will save them.

New Living Translation

But I will show love to the people of Judah. I will free them from their enemies--not with weapons and armies or horses and charioteers, but by my power as the LORD their God."

GOD'S WORD® Translation

Yet, I will love the descendants of Judah. I will rescue them because I am the LORD their God. I won't use bows, swords, wars, horses, or horsemen to rescue them."

Regardless of how one may render the verse into English (or any other language), the idea that Jesus is Jehovah, or that Jehovah is more than one person has to be added to, and read into, what is actually stated in the Hebrew.

Ronald R. Day, St.

Isaiah 40:3 - A Voice in the Wilderness

(This study needs to be edited)

Isaiah 40:3 - The voice of him who cries in the wilderness: Prepare [plural in the Hebrew - speaking to the people of Israel -- a form of the verb transliterated as “panah”, meaning “to turn” — Strong’s #6437] the way of Jehovah; make straight [make right - justified, not crooked] in the desert a highway for [or, to, before] our God. -- Green's Literal.

Isaiah 40:3 (Young's Literal) A voice is crying -- in a wilderness -- Prepare ye the way of Jehovah, Make straight in a desert a highway to our God.

Trinitarians (and some others) often cite Isaiah 40:3 along with various scriptures in the New Testament, and claim that such proves that Jesus is Jehovah, and/or that Jesus is one of three persons all of whom are alleged to be Jehovah.

Isaiah 40:3 foretells of one [John the Baptizer] who was to come with a message to the people of Israel to prepare the way of/to Jehovah. The people of Israel were in a desert condition because of their sin, thus John the Baptizer fulfilled this by preaching repentance toward God to the people. John was not preaching repentance toward Jesus. His preaching of repentance, however, did indeed make ready a people to accept Jesus whom Jehovah sent. That repentance is NOT towards Jesus, but rather to the God of Jesus (Micah 5:4; Ephesians 1:3), as can be seen from what is stated in Acts 20:21; 26:20. Had Israel -- as a whole -- heeded John's message, and repented toward God, they would have made the way of Jehovah straight (justified) so that they would have been ready to receive the one whom Jehovah sent to them. (Isaiah 61:1; John 17:1,3) As it turned out, only a small remnant did so. -- Romans 11:1-5.

Many view this differently, saying that John was to prepare the way for Jesus. If this is so, then the default reasoning should not be to imagine, assume, add to, and read into what is said that Jesus is Jehovah, and that then further imagine, assume, add to, and read into what is said that Jehovah must be more than one person, and then further imagine, assume, add to, and read into what is said that Jesus is a person of his God, Jehovah (Micah 5:4), but rather, as is the case many times throughout the Old Testament (For a few instances: Exodus 3:10,12; 12:17; 18:10; Numbers 16:28; Judges 2:6,18; 3:9,10; 6:34; 11:29; 13:24,25; 14:6,19; 15:14,18; 16:20,28-30, 2 Kings 4:27; Isaiah 43:11, 45:1-6), that the one who Jehovah sent fulfilled the prophecy in the name of he who sent him. Jehovah, speaks and performs works by means of his Son, Jesus. -- Deuteronomy 18:15-19; John 1:17; 3:34; 5:36; 10:25,32; 14:10; Acts 3:13-26; Ephesians 3:9, KJV; Titus 3:6.

Definitely nothing, however, in Isaiah 40 presents Jehovah, the God of Israel, as being more than one person. Any such thought has to be imagined, assumed, added to, and read into what is said.

For more information related to the above:

https://jesusnotyhwh.blogspot.com/2020/03/isa40-3.html

Hebrew analysis of Isaiah 40:3:

https://biblehub.com/text/isaiah/40-3.htm

For study of forms of the Hebrew word often transliterated as PANAH

https://biblehub.com/hebrew/6437.htm

https://studylight.org/lexicons/eng/hebrew/6437.html

For study of forms of the Hebrew word often transliterated as YASHAR

https://biblehub.com/hebrew/3474.htm

https://studylight.org/lexicons/eng/hebrew/3474.html

Related study on Biblical use of similarities

https://jesusnotyhwh.blogspot.com/2017/06/similarities.html

* Isaiah 48:16,17 - The Lord Jehovah Has Sent Me

{Isaiah 48:16} “Come near to me and hear this: From the beginning, I have not spoken in secret; from the time that it was, there am I.” Now, the Lord Jehovah has sent me, with his Spirit.

{Isaiah 48:17} Thus says Jehovah, your Redeemer, the Holy One of Israel: “I am Jehovah your God, who teaches you to profit, who leads you by the way that you should go." — RLIV

The claim is made that this verse shows three persons in one Godhead. One even claims that this verse contains one of the clearest statements of the trinity doctrine in the Old Testament. In fact, however, we find nothing at all about the trinity doctrine in Isaiah 48:16. What the trinitarian actually presents as the trinity is the imaginative assumptions that the trinitarian places over the scripture.

As usual with the trinitarian proof-texts, there is nothing in this verse about three persons in Jehovah. The trinitarian has to imagine the trinitarian dogma applies, formulate assumptions based on that imagination, and then read those assumptions into what is stated, so that, in effect, what they actually present as proof is what has to be imagined and assumed concerning the scripture, not what is actually said in the scripture. Evidently what they are assuming here is that Jesus is one of the persons of Jehovah, and the Jesus is sent by another person of Jehovah, and the spirit is another person of Jehovah,  and either that Jehovah’s spirit as a  person of Jehovah was sent by Jehovah, or that Jehovah’s spirit as a person of Jehovah sends another person of Jehovah, that is, Jesus. In reality, all through the Bible, Jehovah is presented as a unipersonal God; He is never presented as being more than one person.

Actually, Isaiah is the prophet who is writing the above, and is evidently the one referred to as being sent (Isaiah 6:9,10) by Jehovah. Benson's Commentary states concerning the latter part of Isaiah 48:16:

And now — This is opposed to the foregoing words, from the beginning; the Lord God and his Spirit — God, by his Spirit, or God, even the Spirit, namely, the Holy Ghost, to whom the sending and inspiring of God’s prophets is ascribed, 2 Peter 1:21; hath sent me — Namely, the prophet, who yet was a type of Christ, and so this may have a respect to him also.

Albert Barnes notes concerning the one sent:

And now the Lord God and his Spirit hath sent me - There is evidently a change in the speaker here. In the former part of the verse, it is God who is the speaker. But here it is he who is sent to bear the message. Or, if this should be regarded, as Lowth and many others suppose, as the Messiah who is speaking to the exiled Jews, then it is an assertion that he had been sent by the Lord God and his Spirit. There is an ambiguity in the original, which is not retained in our common translation. The Hebrew is, 'And now the Lord Yahweh hath sent me, and his Spirit;' and the meaning may be either, as in our version, that Yahweh and his Spirit were united in sending the person referred to; or that Yahweh had sent him, and at the same time had also sent his Spirit to accompany what he said.... The scope of the passage demands, as it seems to me, that it should be referred to the prophet himself. His object is, to state that he had not come at his own instance, or without being commissioned. He had been sent by God, and was attended by the Spirit of inspiration. He foretold events which the Spirit of God alone could make known to mankind. It is, therefore, a strong asseveration that his words demanded their attention, and that they had every ground of consolation, and every possible evidence that they would be rescued from their bondage. It is a full claim to divine inspiration, and is one of the many assertions which are found in the Scriptures where the sacred writers claim to have been sent by God, and taught by his Spirit.

Matthew Poole states;

Hath sent me, to wit, the prophet Isaiah; who yet was a type of Christ, and so this may have a respect to him also.

In the Cambridge Bible for Schools and Colleges, we read:

and now the Lord God &c.] Render: and now the Lord Jehovah hath sent me and (i.e. with) His spirit; “His spirit” being not a second subject along with Jehovah, but a second object. For the idea cf. ch. Isaiah 61:1 and Zechariah 7:12. The Spirit is never spoken of in the O.T. as the sender of the prophets, or as an independent agent distinct from Jehovah.

Thus it appears that Isaiah speaks of himself as sent to Israel by Jehovah, and he possibly also speaks of Jehovah’s spirit being sent, or it may be that the prophet spoke of himself as being sent by or with the power of God's spirit.

Consequently, we believe while in much of the book, that Isaiah is quoting what Jehovah has said, that in this verse he suddenly stops quoting Jehovah and speaks of himself as being sent by Jehovah. This is not all that unusual in Isaiah’s writings, that is, that he stops quoting Jehovah, and starts speaking of himself, or someone else, without giving any indication of such a change.

A similar case is Isaiah 8:1-3. One could read verse three as a continuation of the quotation of Jehovah’s words in verse one, thus making Jehovah as the one who went to the prophetess, but common sense tells us that Isaiah stopped quoting Jehovah and began referring to himself.

We find the same principle in Isaiah 48:16,17. There we can see that the latter part of verse 16 goes with the beginning of verse 17, and is not part of the quotation of Jehovah, but rather Isaiah’s own remarks: “And now the Lord Jehovah, and his spirit, has sent me — this what Jehovah says, your redeemer, the holy one of Israel,…” after which Isaiah returns to quoting the words of Jehovah.

Below are some translations that have punctuation similar to ours.

“Draw near to me, hear this: from the beginning I have not spoken in secret, from the time it came to be I have been there.” And now the Lord GOD has sent me and his Spirit. — Revised Standard Version.

“Now come close to me and hear what I say. From the beginning I have spoken openly and have always made my words come true.” (Now the Sovereign Lord has given me his power and sent me.) — Today’s English Version

“Come to me and listen to this. From the beginning I have spoken openly. From the time it began, I was there.” Now, the Lord God has sent me with his Spirit. — New Century Version

“Come near to me, YOU people. Hear this. From the start I have spoken in no place of concealment at all. From the time of its occurring I have been there.” And now the Sovereign Lord Jehovah himself has sent me, even his spirit. — New World Translation, 1971 edition.

A slightly different punctuation appears in this translation:

Come to me and hear this! Not from the beginning did I speak it in secret; At the time it comes to pass, I am present; “Now the Lord GOD has sent me, and his spirit.” — The New American Bible

Even if this verse were referring to Jesus as the one sent, it still does not say anything about three persons in one Jehovah. The one who sent Jesus is still the only true God, and the one sent by the only true God is still not the only true God who sent him. — John 17:1,3.

Thus it should be apparent to all that the doctrine that Jesus is Jehovah is not found in Isaiah 48:16 (as it is not found anywhere else in the Bible). There is definitely nothing here to indicate that God’s spirit is a separate sentiency yet the Supreme Omniscient Being. And even more definitely we do not find anything in the verse about Jehovah as three persons, or of three persons in one “Godhead.”

Blessed be the God and Father of our Lord Jesus Christ. — 1 Peter 1:3.

========

Addendum

The claim is being made that the “true being of God as a class or kind of being has no less and no more than three eternally distinct Persons of God the Father, God the Son, and God the Holy Spirit.”  Support for this is being claimed in Isaiah 48:6; Matthew 28:19-20; Hebrews 9:14. Nevertheless, in not one of these scriptures do we find any reference to God as being three persons. Isaiah 48:6 was evidently meant to have been Isaiah 48:16, which is discussed above.

We have discussed Matthew 28:19 elsewhere.

Hebrews 9:14 presents God as one person, and his son is not presented as being a person of God, nor is the spirit spoken of as a person of God.

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1 Corinthians 8:1-13 - God, Idols and Many Gods, Lords

* Colossians 1:15 - Image of the Invisible God Alleged to be a "God-Man"