Comments on Alma 31 In this chapter Mormon carefully arranges the text to contrast the Zoramites and Alma. Mormon sets the context by explaining why Alma and the others had to resume their traveling ministry (v. 1-7) and describing the Zoramites (v. 8-11). Mormon then contrasts the prayer (v. 12-18) and actions (v. 19-23) of the Zoramites with the prayer (v. 24-35) and actions (v. 36-38) of Alma. v1-7 Alma is very unhappy to hear that a group of Nephites have separated themselves from the Nephites (v. 2) because they had adopted different religious views that were decadent (v. 1). This group had moved out to the borders of the Nephite territory into an area that had Lamanites living in it (v. 3) so Alma was afraid they were going to join up with them (v. 4). As preaching repentance had a more powerful affect on people than anything else, Alma resolves to go and preach to them (v. 5). Alma takes the sons of Mosiah with him, as well as Amulek and Zeezrom (v. 6), and two of his own younger sons (v. 7). v1 "the Zoramites", it would appear at least some of the descendants of Zoram traced their genealogy separately from the Nephites as indicated by 54:23. Thus, we might assume from this that these people were called "Zoramites" not just because they were followers of the contemporary Zoram, but because they were descendants of the original Zoram. The potential problem here is that Amalikiah and Ammoron, the two we know are descendants of the ancient Zoram from 54:23, are among the Nephites prior to Amalikiah's revolt. These Zoramites cast the righteous out from among them and then join with the Lamanites against the Nephites in war in ch. 43. "dumb idols", i.e., the gold, silver, and fine goods mentioned in v. 24. v8-11 Mormon informs us the Zoramites have deliberately abandoned (v. 8) both the Law of Moses (v. 9) and the church (v. 10) after having been taught about it when they were among the Nephites. This rejection of the gospel in favor of decadence is what causes Alma to preach to them (v. 10). v12-18 Upon coming among the Zoramites Alma is stunned by their form of worship (v. 12, 20). They had built up a tower which was high overhead, and one person at a time (v. 13) would go up on it (v. 14) and offer the same prayer (v. 20). The prayer is an incredibly arrogant one talking about how holy they are and thanking God for choosing them to be His elect while everyone else would be destroyed because of their vain beliefs in Christ (v. 15-18). v13-14 sounds like it is describing a ziggurat-like stepped pyramids as opposed to any indoor structure. I don't see how they could have built a hollow structure with sufficient height and room to fit in a tower and platform that could be described as "high above the head". That the person would climb up on top and stretch out their hands towards heaven also suggests the tower was exposed to open air as opposed to indoors. v15-18 The prayer they offer up is structured as a repeated synthetical parallelism, as follows: A - 15 Holy, holy God; we believe that thou art God, and we believe that thou art holy, B - and that thou wast a spirit, and that thou art a spirit, and that thou wilt be a spirit forever. C - 16 Holy God, we believe that thou hast separated us from our brethren; and we do not believe in the tradition of our brethren, which was handed down to them by the childishness of their fathers; D - but we believe that thou hast elected us to be thy holy children; E - and also thou hast made it known unto us that there shall be no Christ. B - 17 But thou art the same yesterday, today, and forever; C - and thou hast elected us that we shall be saved, whilst all around us are elected to be cast by thy wrath down to hell; D - for the which holiness, O God, we thank thee; and we also thank thee that thou hast elected us, E - that we may not be led away after the foolish traditions of our brethren, which doth bind them down to a belief of Christ, which doth lead their hearts to wander far from thee, our God. A - 18 And again we thank thee, O God, that we are a chosen and a holy people. Amen. Their doctrinal views sound something like Gnosticism in that they believe God is an unchanging Spirit and individual Holiness or spirituality is achieved through an intellectual ascent. It is interesting to note their allegedly blessed condition has nothing to do with works or behavior, but rather God's election of them because of their knowledge of the truth. Religion to them is an intellectual pursuit and not a way to live your life, which explains their behavior in v. 23-24. Note Alma's characterization of them in 38:13, "they pray to be heard of men, and to be praised for their wisdom". v19-23 Alma and the others are shocked at the pride of these people (v. 19) because they all go up on the stand (v. 21) and say the same prayer (v. 20, 22) and then never have anything to do with God again until next week when they do the same thing all over again (v. 23). v21 "Rameumptom...the holy stand", the _Commentary on the Book of Mormon_, vol. 3, 1958, by Reynolds and Sjodahl, states: Rameumptom was the name given by the Zoramites to the elevated place in their synagogues whence they offered up their vain-glorious and hypocritical prayers. Alma states that the word means a holy stand. It resembles, in its roots, Hebrew and also Egyptian in a remarkable manner. Ramoth, high (as Ramoth Gilead), elevated, a place where one can see and be seen; or, in a figurative sense, sublime or exalted. Mptom has probably its roots in the Hebrew word translated threshold, as we are told that the Philistines' god, Dagon, has a threshold in Ashdod (See I Samuel 5:4-5). Words with this root are quite common in the Bible. Thus we see how Rameumptom means a high place to stand upon, a holy stand.[p.81] The _Encyclopedia of Mormonism_ entry under the title "Book of Mormon Language" has: "Rameumptom" (Alma 31:21), meaning "holy stand," contains consonantal patterns suggesting the stems /rmm/ramah/, "to be high," and /tmm/tam/tom/, "to be complete, perfect, holy." The /p/ between the /m/ and /t/ is a linguistically natural outgrowth of a bilabial /m/ in coluster with a stop /t/, such as the /p/ in /assumption/ from /assume + tion/, and the /b/ in Spanish /hombre/ from Latin /homere/. v24-35 Alma is greatly saddened by their gross idolatry, in that they love riches (v. 24) and themselves (v. 25). Alma sorely laments (v. 26) their pride (v. 27), materialism (v. 28), and false doctrine (v. 29). He asks the Lord how long He will tolerate such things among His people. He then emphatically pleads with the Lord to give him and the others with him strength in the ministry because they are sure to suffer afflictions because of the wickedness of these people (v. 30-33). And he closes with an appeal to the Lord that they have success in getting these people to repent (v. 34-35). Contrast Alma's emotional prayer with the prayer by rote the Zoramites offer. Alma is emphatically pleading with the Lord for Him to support himself and his brothers in their weakness and help them bring these people to repentance. He prays their will have the Spirit with them to support them in their trials, and does so in the name of Christ. This is exactly the opposite of the Zoramite prayer. v26 Compare Habakkuk 1:2-4 for a similar lament. v28 Compare Isa. 3:16-23. v30 "for I am infirm", Alma isn't all that old at this point, perhaps in his mid 40's. Alma did receive a wound in combat according to 3:22, but he went on to considerable missionary labors after that. He may be speaking of how great his remorse is over this wickedness and his reaction to it is so great it is making him literally physically weak. v34-35 While the Lord will not overpower people's free agency to make the repent in order to grant Alma's wish, He can lead Alma and his brothers to those who are repentant and give them as much assistance as possible in getting them to repent. v36-38 After praying for them, Alma places his hands upon those with him and they are all filled with the Spirit (v. 36). They then separate and go about their labors taking no thought for material things (v. 37) as the Lord provided for them both physically and spiritually according to Alma prayer in faith (v. 38). v36 "clapped his hands", see my comments on Mosiah 18:11 in LDSS vol. 4, no. 19. Copyright © 2001 by S. Kurt Neumiller . All rights reserved. No part of this text may be reproduced in any form or by any means for commercial gain without the express written consent of the author. 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