Judges 1:2,3 – The Singular Pronouns Used of Judah

Elsewhere we have stated that the Bible usually uses singular pronouns and verbs that describe Jehovah as one person. (I, he, singular you, etc., not we, they, them, etc.) Jehovah does not address himself as we, us, our, etc., nor is he doing so in Genesis 1:26, or the other “us” or “we” verses (Genesis 3:22; 11:7; Isaiah 6:8) that some trinitarians like to point to as alleged proofs that God is more than one person. Please note that out of the entire Old Testament, these four instances (Genesis 1:26; 3:22; 11:7; Isaiah 6:8) are the only instances where it is claimed that Jehovah uses plural pronouns of Himself; all through the Old Testament the pronouns are singular. Nevertheless, if we closely examine those other three verses also, we can see that Jehovah is actually speaking to someone else when He uses the terms “us” or “we”.

To counter our claim, some claim that in Judges 1:1,2 we find evidence that would support the trinity dogma, because “Judah” is there referred to with the singular masculine pronoun. These scriptures read:

Judges 1:2 – Jehovah said, Judah shall go up: behold, I have delivered the land into his hand.
Judges 1:3 – Judah said to Simeon his brother, Come up with me into my lot, that we may fight against the Canaanites; and I likewise will go with you into your lot. So Simeon went with him.

Evidently, the thought our trinitarian neighbors would like to leave with us is that since Judah, being spoken of with singular pronouns, is made up many persons, so Jehovah in Deuteronomy 6:4 and other verses, being singular, is also made of more then one person, that is, three persons.

This argument, in effect, first would imagine and assume that that Jehovah is more than one person, something which is never spoken at all anywhere in the scriptures. Thus, the whole argument lies on the basis, not of scripture, but of the presumptive arguments that the trinitarian imagines, assumes, adds to, and read into whatever scripture that is presented to allegedly support the imagined assumptions.

However, in Judges 1:2,3, the tribe of Judah is spoken of as though the tribe of Judah was one person; this evidently reflects the one person for whom the tribe is named after. In Judah’s loins, as his promised offspring, there were to be many persons. The person, Judah, who was the actual son of Jacob (Israel), himself did not consist of more than one person, nor does Jehovah consist of more than one person.

Let us reason further on this, however, to see if the principle applied in Judges 1:2,3 can actually be applied to the trinitarian formula, each person of the trinity is “fully” God, not a part of God. “All three are fully God. You can’t divide God into parts,” says one trinitarian. Can we really apply this to Judges 1:2,3> Can we say of each individual person as the offspring of “Judah”, that each individual person is “fully Judah”, and that “Judah” cannot be divided into parts? Can we say of each member of the tribe of Judah, that each member is not a part of Judah, but that he is “fully Judah”? Only if this were so could the trinitarian lay claim to Judges 1:2,3 as supportive of the trinitarian dogma, and yet, this would still not take away from the fact that the trinitarian dogma still has to be imagined, assumed, and based on the imagined assumptions, added to, and read into, each and every scripture that is presented to allegedly support that doctrine.

See:
“Let Us” and “One of Us”

Originally Published: May 12, 2009
Updated and Republished: December 22, 2014

         
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