Short answer
No. Isaiah 48:16 ends: "and now the Lord God, and his Spirit, hath sent me." Some Christians see three persons here: the Lord God, his Spirit, and the Son who is sent. But in Isaiah the speaker often changes, from God (﷾) to the prophet, with no sign. Here the prophet says he has been sent, as he does in Isaiah 61:1: "The Spirit of the Lord God is upon me." Jewish readers, from the old Aramaic paraphrase to Rashi, take these words as the prophet's. And even on the Christian reading, the one sent is below the One who sends him. Isaiah's message is that God (﷾) is one.
Full explanation
The verse in its chapter
Isaiah 48 is God speaking to Israel. He says: "I am he; I am the first, I also am the last" (48:12). He says He has called a man to act against Babylon. Then verse 16 says: "Come ye near unto me, hear ye this ... and now the Lord God, and his Spirit, hath sent me." Some Christians see the Trinity here. The Lord God sends, the Spirit sends, and the one speaking is the Son.
“Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last.”
“Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord God, and his Spirit, hath sent me.”
The prophet speaks after God (﷾)
Prophets give God's (﷾) words, and then speak of themselves, often with no sign of the change. Isaiah does this elsewhere. In 61:1 he says: "The Spirit of the Lord God is upon me; because the Lord hath anointed me ... he hath sent me." There the one sent is plainly a man, sent by God (﷾), with God's (﷾) Spirit upon him. Isaiah 48:16 reads the same way. God (﷾) has spoken, and now the prophet says who sent him. Jesus read Isaiah 61 about himself (Luke 4:18). A man God (﷾) anoints and sends is a messenger. That is what the Qur'an says Jesus was.
“The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;”
“Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord God, and his Spirit, hath sent me.”
“The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,”
“O People of the Book! Commit no excesses in your religion: Nor say of Allah aught but the truth. Christ Jesus the son of Mary was (no more than) a messenger of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: so believe in Allah and His messengers. Say not "Trinity": desist: it will be better for you: for Allah is one Allah: Glory be to Him: (far exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs.”
How Jewish readers take it
The Targum Jonathan is an old Aramaic paraphrase of the prophets. It reads: "Said the prophet, 'And now the Lord God has sent me, and His word.'" Rashi, an 11th-century French Jewish commentator, quotes it. He notes that the verse mixes speakers: the first part is God's (﷾), the last part the prophet's. Ibn Ezra, a 12th-century Spanish commentator, also takes "Come ye near unto me" as the prophet speaking.
Rashi quotes the Aramaic Targum Jonathan: "Said the prophet, 'And now the Lord God has sent me, and His word.'" He says the verse mixes speakers: the first part is God's and the last part is the prophet's.
“Come ye near unto me, unto the prophet.”
Even read as three, it is not the Trinity
Suppose the speaker were the Son. Then the Son is sent by the Lord God and by the Spirit. The one sent is under the one who sends. Jesus said: "neither he that is sent greater than he that sent him" (John 13:16). So the verse would put the Son below the Spirit. The creeds say the three are equal. And the verse never calls the one sent God (﷾).
“Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.”
States that the catholic faith is to worship one God in Trinity and Trinity in Unity, three persons who are co-eternal and co-equal, and that whoever wishes to be saved must think this of the Trinity.
One God (﷾), in Isaiah and in the Qur'an
Isaiah's message is that God (﷾) is one: "I am the Lord, and there is none else, there is no God beside me" (45:5). The Qur'an says the same. It calls Jesus "a messenger of Allah, and His Word", and it says: "Say not 'Trinity': desist" (4:171).
“I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me:”
“O People of the Book! Commit no excesses in your religion: Nor say of Allah aught but the truth. Christ Jesus the son of Mary was (no more than) a messenger of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: so believe in Allah and His messengers. Say not "Trinity": desist: it will be better for you: for Allah is one Allah: Glory be to Him: (far exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs.”
Verse by verse
Isaiah 48:16 — Nevi'im, Yeshayahu, chapter 48, verse 16
“Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord God, and his Spirit, hath sent me.”
Cited for
The Lord God and his Spirit send the speaker, the Son: the Trinity in one verse.
The response
In Isaiah the prophet often speaks right after God (﷾). In 61:1 he says: "The Spirit of the Lord God is upon me ... he hath sent me." The Targum and Rashi give the end of 48:16 to the prophet. And the one sent is not greater than the one who sent him.
Where it lands — The verse shows a prophet sent by God (﷾), with God's (﷾) Spirit. It does not show three equal persons.
Perspectives
Trinitarian reading
Some Christians read Isaiah 48:16 as the Son speaking, sent by the Father and the Spirit. So they see three persons in one verse.
In Isaiah 48:16 the Lord God and his Spirit send the speaker, who is the Son. So three persons appear in one verse.
Rebuttal
In Isaiah the speaker often changes from God (﷾) to the prophet. In 61:1 the prophet says the same: "The Spirit of the Lord God is upon me ... he hath sent me." Jewish commentators read 48:16 as the prophet speaking. And one who is sent is not greater than the one who sent him (John 13:16).
The speaker says "from the time that it was, there am I". So he was there from the beginning, as only God is.
Rebuttal
Rashi gives the first part of the verse to God (﷾) and only the last words to the prophet. So "there am I" is God speaking. The one who says "hath sent me" is the prophet.
Jewish
Jewish commentators read the end of the verse as the prophet speaking, sent by God (﷾).
The Targum and Rashi read "and now the Lord God has sent me" as the words of the prophet.
Ibn Ezra reads "Come ye near unto me" as said by the prophet.
The Islamic perspective
God (﷾) is one. A man God (﷾) anoints and sends, with His Spirit upon him, is a messenger, as the Qur'an says Jesus was.
In Isaiah 61:1 the prophet says the Spirit of the Lord God is upon him. He says the Lord has sent him.
Jesus said the one sent is not greater than the one who sent him.
Isaiah says there is no God beside the Lord.
The Qur'an calls Jesus a messenger of Allah (﷾) and forbids saying "Trinity".