When did I say that? That's exactly what I don't want. I want you to stop posting nonsense and go away after you've proven wrong over and over again.
Here Joseph (singular, hence thou is correct) is told by Pharaoh to tell his brethren (plural, hence ye is correct) to do these things. See verse 17.
It's the same thing that was present in your last post full of examples that showed that you don't understand what you're reading because you're apparently incapable of reading anything in context, even if that only means that you have to look two or three verses before the one you're presenting to see who is talking to whom about what.
I'm not doing this over and over again just because you didn't understand it the first time. It's literally the same point that I just posted about in response to your previous examples. Read it there, and stop posting the same thing as though I didn't already deal with it.
I can't teach you how to read. (Especially since you obviously refuse to learn.) Frankly, your parents and/or school system appear to have massively failed you. Take it up with them. You're getting on my last damn nerve, and I don't want to interact with you anymore if you're not going to bother to read anything I've already written. This isn't even a conversation; this is you using my posts as a springboard to fill this messageboard with dung. Stop it.
Yes. They're incorrect, you're incorrect, Mormonism is incorrect, and frankly I think you ought to sue your religious leaders for destroying your ability to think.
Part 1
"8.2 The King James Bible and 19th Century English There are some challenges involved in assessing these grammatical features, at least in a comprehensive way. This is largely due to their high frequency, and limitations in the tagging of the available corpus data. COHA makes no distinction between Y pronouns with singular or plural referents, between subjunctive and other base-form verbs, between which with human and non-human antecedents, etc. The 19th century texts such as the Book of Mormon or the Holy Roll and Book are not tagged at all, and there is, for example, no single string that will match all 3rd person singular verbs ending in –th but not any other words. Examining every instance of his in each of the texts to determine whether its antecedent is masculine or neuter would be a massive undertaking for such a high-frequency word. As such, I will instead be examining a smaller sample from each of the works for much of the data in this section. For the KJB, I will be using Genesis and the Gospel according to St. Matthew. These are the first books from each of the two testaments, each contain numerous well-known stories, they are widely read compared to some of the other books, and are particularly likely to have had an influence on later writers. This sample also includes both original Hebrew and Greek text, to allow consideration of relevant grammatical factors in both of the major source languages. For the other texts, I have similarly used the opening portions of each work, generally a portion of between ten and twenty thousand words each. For the Book of Mormon, for example, I will be using the book of 1st Nephi, the opening book of the Book of Mormon and almost certainly the most read. This provides a sample of each text that is short enough to permit a manual examination of each of these grammatical features. For a control text to augment COHA, I have selected the opening portion of James Fenimore Cooper’s The Last of the Mohicans, published in 1826. This novel shares an interesting overlap in content with the Book of Mormon, as it is set in upstate New York and its story concerns Native Americans. It is one of the most popular and influential works of fiction from that decade, and is written in modern English rather than the archaic style of the BoM. 132 A comparison of the selected grammatical features in the King James Bible to The Last of the Mohicans and to COHA makes a few things apparent. As expected, many of these features are clearly archaic in 19th century English. The T paradigm of address pronouns, while still present, occurs at a much lower rate, replaced in general use by Y, and the –st verbal inflection has gone along with it. The –th inflection is also quite rare, and neuter his and human which are all but completely absent. Affirmative DO, while still present, as it is today in emphatic contexts, is much less frequent. But this does not hold for all features. Main verb raising is surprisingly robust in the 19th century text and may not be as good an indicator of archaic style as current usage would suggest. 8.2.1 Address Pronouns Altogether, there are 263 tokens of Y and 850 tokens of T in Genesis, and 492 tokens of Y and 366 of T in Matthew. This means that between the two, Y occurs at a rate of 12,233 wpm and T at a rate of 19,703 wpm, and nearly 62% of all address pronouns in the KJB, with singular and plural combined, are T. Although there is no evidence for the social distinction between the formal or polite Y and the intimate or impolite T in the KJB, there are some problematic cases which seem inconsistent with the number distinction as well, particularly when speakers alternate between the use of T and Y while addressing the same listener(s). In most of these cases, a plausible explanation relying on number alone is possible, but some resist easy explanation. Altogether, I identified 19 tokens of Y as particularly ambiguous, 6 in Genesis and 13 in Matthew (308 wpm combined). These problematic cases are listed below. In Genesis 17, God addresses Abraham, blessing him and his posterity. He addresses Abraham primarily with T, but partway through has some shifting back and forth between T and Y. The shifts are striking, but most tokens of Y can be explained as including Abraham’s posterity along with him (and some are unquestionably intended as such). One in particular, however, is difficult to attribute to such a purpose. The first you is coordinated with thy seed, so presumably doesn’t include it and refers only to Abraham. The Hebrew text similarly shifts to the plural form here. I have added superscripts to the text to show where the Hebrew and English correspond. 133 Wayyōmer ’ĕlōhîm ’el-’aḇrāhām, wə’attāh1 (sg. pro.) ’eṯ-bərîṯî ṯišmōr; ’attāh2 (sg. pro.) wəzar’ăḵā 3 (sg. suff.) ’aḥăreḵā 4 (sg. suff.) ləḏōrōṯām. Zōṯ bərîṯî ’ăšer tišmərū 5 (pl. suff.), bênî ūḇênêḵem6 (pl. suff.), ūḇên zar‘ăḵā 7 (sg. suff.) ’aḥăreḵā 8 (sg. suff.); himmōwl lāḵem9 (pl. suff.) kāl-zāḵār. (Gen 17:9–10) And God said unto Abraham, Thou1 shalt keep my covenant therefore, thou2 and thy3 seed after thee4 in their generations. This is my covenant, which ye5 shall keep, between me and you6 and thy7 seed after thee8 ; Every man child among you9 shall be circumcised. (Gen 17:9–10) In Genesis 18, God comes to visit Abraham, and brings two companions with him. Abraham addresses them, first using T but then shifting to Y. Presumably he shifts from addressing God alone to including all 3 in his address, especially since his initial use of T is accompanied by the singular nominal address form my Lord and his later use of Y includes the explicitly plural reflexive form yourselves. This instance seems consistent with an entirely numerical distinction between the two forms.96 And he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground, And said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant: Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree: And I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said. (Gen 18:2–5) In Genesis 31, Laban is angry at his son-in-law Jacob for slipping away from him, and reprimands him, using T. In one verse, however, he shifts to Y while first threatening Jacob and then reassuring him. The first Y may be meant to include Jacob’s household (wives, children, servants) with him. The second is a little odder, since there is no mention of Jacob having brought anyone with him when he first came to Laban’s home. Jacob would presumably be the only one included in the Y of “the God of your father.” The Hebrew text similarly uses the plural form for this part. Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp? And hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in so doing. It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad. (Gen 31:27–29) 96 In this passage and those that follow, I will be placing address pronouns in general in italics, and using boldface for the most noteworthy aspects of each passage, such as a sudden transition, an exceptional use, or an important collocate. 134 In Genesis 45, Pharaoh, having heard of Joseph’s brothers’ visit, instructs Joseph to command his brothers to return to Canaan and return with their entire household. He first uses singular T to address Joseph, but then switches to Y because he is telling Joseph how to address his (plural) brothers. He then switches back to T for a single token, which could mean he has stopped giving words intended for Joseph’s brothers and is instead again addressing Joseph himself, except that he then immediately returns to Y and further instructions intended for the larger group. The shifting is similar in the Hebrew. And Pharaoh said unto Joseph, Say unto thy brethren, This do ye; lade your beasts, and go, get you unto the land of Canaan; And take your father and your households, and come unto me: and I will give you the good of the land of Egypt, and ye shall eat the fat of the land. Now thou art commanded, this do ye; take you wagons out of the land of Egypt for your little ones, and for your wives, and bring your father, and come. (Gen 45:17–19) In Genesis 48, Jacob gives a blessing to his grandchildren (Joseph’s children) Ephraim and Manasseh, adopting them as his own and placing them on an even level with his sons as the founders of distinct tribes. There are a few complications regarding pronoun choice, where the pronoun’s number is inconsistent with other textual cues. First, after the text establishes that Jacob is addressing both boys, using them, the pronoun choice is T. Then, the text establishes that he is addressing Joseph, but the pronoun choice is first Y, then T. The Hebrew is the same. And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh. And Israel said unto Joseph, Behold, I die: but God shall be with you, and bring you again unto the land of your fathers. Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow. (Gen 48:20–22) In Matthew 5, 6, and 7, during the Sermon on the Mount, Jesus addresses a “multitude,” instructing them on how they should live. During the sermon, he repeatedly shifts between Y and T with no apparent shift from plural to singular addressee. Perhaps he is addressing the crowd sometimes collectively, and sometimes individually, but the alternation is certainly remarkable. Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. And if thy right eye offend 135 thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. (Matt 5:27–29) But I say unto you, Swear not at all; neither by heaven; for it is God's throne: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. (Matt 5:34–37) But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. (Matt 5:39) Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. (Matt 6:1–2) Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. But thou, when thou fastest, anoint thine head, and wash thy face; That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly. (Matt 6:16– 18) Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? (Matt 7:1–3) In Matthew 11, Jesus addresses the cities of Chorazin and Bethsaida individually with T, then together with plural Y. Things become more complicated when he addresses Capernaum, using both T and Y (an alternation present also in the Greek). Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. (Matt 11:21) And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee. (Matt 11:23–24) In Matthew 17, some tax collectors address Peter using Y, but presumably they intended the address to include the disciples as a whole. This instance seems consistent with an entirely numerical distinction between T and Y. And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute? (Matt 17:24) 136 In Matthew 18, Jesus delivers another sermon, and as in the earlier Sermon on the Mount, he frequently transitions between addressing the crowd with Y and with T. In Matthew 20, James’ and John’s mother approaches Jesus to ask for special treatment for her sons. Before her request, Jesus addresses her with T, but in his reply he uses Y instead. Perhaps he inferred that the sons were complicit in the request and addresses the three all together. The text is consonant with the Greek on this matter, and an entirely numerical interpretation is not difficult. And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom. But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able. (Matt 20:21–22) In Matthew 23, Jesus denounces the scribes and Pharisees for hypocrisy, using Y, then turns his ire against the city of Jerusalem, which he addresses first with T, but then with Y. The alternation is similar to that involving Capernaum earlier. Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. (Matt 23:37–"
From:
https://docs.lib.purdue.edu/cgi/viewcontent.cgi?article=2123&context=open_access_dissertations