If you look at Rev. 1:8 in the CEB, CEV, CSB, ESV, NASB, NAB (1970), NAB (1991), NCV, NKJV, NJB, MEV, and the NIV, however, you will see that their trinitarian translators, editors, and publishers have decided that all of Rev. 1:8 was spoken by the Lord God, and they use beginning and ending quotation marks to show that meaning.
The ESV; ISV; LEB; MEV; MOUNCE; NAB (2010 ed.); NASB; NEB; NKJV; NLT; NRSV; REB; RSV; 21st Century King James Version, TEV; and WE show (by quotation marks and indenting/paragraphs) that Rev. 22:14 and 15 are not the words of the speaker of verses 12 and 13 but are John’s words. (The Jerusalem Bible; the NJB; and Moffatt show us that the angel spoke all the words from verse 10 through verse 15.)
So we can easily see that there is no reason to say Jesus spoke the words recorded at Rev. 22:13 (or the above-named trinitarian Bibles would surely have so translated it!) and, in fact, the context really identifies the speaker as being the same person who spoke at Rev. 1:8, God Almighty, Jehovah, the Father.
"2. non-literal use - a. of the spiritual coming of God J[ohn] 14:23...."
The NAB (1970 and 1991 versions) also indicates a new speaker there, and, in the St. Joseph edition of the NAB, a footnote for Is. 48:16 tells us that the final statement was made by Cyrus! And the very trinitarian Holy Bible: Easy-to-Read Version, World Bible Translation Center, 1992, comes right out and says at Is. 48:16,
" 'Come here and listen to me! ... from the beginning, I spoke clearly, so that people could know what I said.' Then Isaiah said, `Now the Lord [Jehovah] my master sends me and his Spirit to tell you these things.' "
The New English Bible (NEB), The Revised English Bible (REB), and the Bible translation by Dr. James Moffatt (Mo) consider the last statement of Is. 48:16 to be spurious and leave it out of their translations entirely.
Certainly these mostly trinitarian translations would have rendered this scripture (and punctuated it accordingly) to show a two-Jehovah meaning (or given such an alternate rendering in the footnotes) if their trinitarian translators had thought there was even the slightest justification for such an interpretation! (Also analyze Jer. 51:19 - Jacob is the former of all things - Jehovah of hosts is his name, according to this trinitarian-type "speaker confusion" reasoning!)
"The prophet himself [Isaiah], as a type of the great prophet, asserts his own commission to deliver this message: Now the Lord God (the same that spoke from the beginning and did not speak in secret) has by his Spirit sent me, v. 16." - Matthew Henry Complete Commentary on the Whole Bible, Isaiah Chapter 48 verse 16.
Commentary by A. R. FAUSSET
“16. not . . . in secret -- (Isa 45:19). Jehovah foretold Cyrus' advent, not with the studied ambiguity of heathen oracles, but plainly. from the time, &c.--From the moment that the purpose began to be accomplished in the raising up of Cyrus I was present.
sent me--The prophet here speaks, claiming attention to his announcement as to Cyrus, on the ground of his mission from God and His Spirit.”
"And, like almost every other prophecy of Christ in the Old Testament, it is subject to all kinds of interpretations. Calvin and many other scholars have seen it as a prophecy of the sending of Isaiah. Barnes agreed with this, stating that, 'The scope of the passage demands, it seems to me, that it should be referred to the prophet Isaiah.'
"Jamieson, noting that Isaiah, not Christ, is the author of the passage, stated that, 'Isaiah here speaks not in his own person so much as in that of the Messiah, to whom alone, in the fullest sense, the words apply.'" - Coffman Commentaries on the Old and New Testament, Is. 48:16.
3a. Zechariah 2:10-15
Amen: The last word of Rom. 9:5 is a word which is often used in the letters of the NT when the writer has expressed some form of praise to God (doxology).—Ro. 1:25; 11:36; 16:27; Eph. 3:21; Phil. 4:20; 1 Tim. 1:17; 1 Pet. 4:11; 5:11.
“the Hebrew word et (את, aleph tav) is not at all "mysterious" or "untranslatable;" in fact, I remember learning its meaning during the second week of introductory Hebrew. It is a very common word used to identify the direct object (as well as a few other less common functions). English identifies the direct object by the noun's position in the sentence; languages like Greek, Latin and German identify the direct object by changing the ending of the noun; and Hebrew marks the direct object with the word."
"Aleph tav works roughly like our word "to" in the sense that it is very common (11,000 occurrences in the OT) and serves more of a grammatical function than a meaning function.” - http://eutychusnerd.blogspot.com/2009/10/few-people-asked-me-about-nature-of.html
It is found numerous times throughout the Hebrew Scriptures and is often used with someone other than God or the Messiah! For example, in Gen. 13:11 it is associated with Lot (and indicates that he chose the whole plain). At Gen. 14:16 it is used with Abram (not God). Gen. 17:26 uses this same indicator with Ishmael (not God). And so it goes throughout the Hebrew scriptures.