Latter-day Saint Seminar
Volume 4, Number 27
August 2, 2000

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Table of Contents
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GD27 - Alma 30-31

  Article 1 - Comments
                by S. Kurt Neumiller
                kurtn@cybcon.com

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Comments, by S. Kurt Neumiller
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Comments on Alma 30

v1-5  These verses pick up chronologically from the end of ch.
28.  Note the burying of the dead and the fasting, mourning, and
prayer coincide with 28:5-6.  Chapter 28 covers the end of the
15th year of the judges and these verses cover the start of the
16th year.
     After the Nephites clean up the mess left over from the
latest Lamanite incursion (v. 1-2), they have about two full
years of peace in the land (v. 4-5) as the people observe the Law
of Moses strictly (v. 3).

v2 "the days of fasting, and mourning, and prayer", this is
probably referring to Festival time of Rosh Hashanah, Yom Kippur, 
and Sukkot as Yom Kippur is when the people debase themselves by 
fasting and prayer.  It coinciding with the end of a great war
would have added the element of mourning.  Such mourning would
have been particularly poignant given the meaning of Yom Kippur. 
Note how v. 3 says they follow the Law of Moses strictly. 
Observing the Feasts was a very important part of the "ordinances
of God", cp. Isa. 58:13-14.  Compare 45:1 for the same 
end/beginning or a year attended by fasting, prayer, and the 
worshiping of God.

     This also indicates the start/end of the years of the judges
followed the standard Biblically instituted calendar with the
first two days of the month of Tishri (falling in our
September/October) being the new year.

v6-60 review the history and fate of a man who preached atheism
to the Nephites.

v6  At the end of the 17th year of the judges a man is brought
into the land of Zarahemla who preached against the doctrine of
Christ by saying the predictions of his coming were false (v. 6). 
This account of Korihor in Zarahemla picks up again in v. 30.

     "he was Anti-Christ", Korihor is attacking the doctrine of
Christ because it is an imminent prediction the people of the
church are thinking about, cp. 13:25.  Korihor isn't merely
against the doctrine of a Christ, he is a complete atheist
attacking any form of theism, his target audience happens to be
Christians.

v7-29  After Korihor's introduction in v. 6, Mormon goes off on a
few tangents in order to establish the context of who this
character is.  He explains why it is the civil law could not be
pressed against Korihor (v. 7-11), he then gives a synopsis of
his doctrinal viewpoint (v. 12-17).  
     Mormon then recounts how it is Korihor ended up in
Zarahemla.  Mormon indicates Korihor's has some success among the
Nephites (v. 18).  Mormon then notes his lack of success among
the Lamanite converts (v. 19-21) and the people of Gideon (v. 22-
28) result in him being sent to Zarahemla to be questioned by
Alma (v. 29).

v7-11 is a parenthesis explaining why it is "the law could have
no hold upon [Korihor]", cf. v. 12.  There were no laws
regulating a person's beliefs (v. 7) because the Scriptures say a
person is to choose whom they will serve (v. 8), thus there was
no law to punish people who chose not to worship God according to
the Law of Moses (v. 9).
     The laws of the land were there to govern people's behavior,
not their beliefs.  If people broke the laws of the land by
committing murder, adultery, or thievery they were punished (v.
10), but there was no punishment for not believing in the Law of
Moses (v. 11).

     Now, if no laws could be pressed against Korihor then how is
it he is bound and expelled by Ammon (cf. v. 21) and then bound
by the chief judge at Gideon and sent off to Zarahemla (cf. v.
29)?  While Korihor could not be punished for holding different
religious views, his doctrines were leading people to break the
civil laws (cf. v. 18) with his lying and flattering words (v.
47).  The chief priests perceived the impact his philosophy was
having on the people so they wanted him dealt with expeditiously,
but they realized the problematic nature of the situation as he
wasn't committing any of the crimes himself.  Ammon dealt with it
by making him persona non grata, and the high priest of Gideon
sent him off to be dealt with at Zarahemla rather than permit him
to continue to pollute the people.  
     It is unclear whether bearing false witness was a crime
among the Nephites, but if it was then Korihor's railing
accusations concerning priestcraft in v. 27-28 would certainly
qualify as false and libelous.

v12-17  Here, Mormon gives a synopsis of Korihor's doctrines and
arguments. He argues it is impossible to know the future so how
can anyone believe in a prediction of Christ (v. 13)?  You can't,
its just a lot of traditions passed down (v. 14), and since you
cannot see it you cannot verify it (v. 15).  Korihor then attacks
the people's testimonies and religious convictions by saying
their religious experiences are a result of being taught things
that are false (v. 16) so it is a self-delusion.  Korihor's
alternative is that people should act naturally and do whatever
is within their power because there is no such thing as sin (v.
17) and when people die that is the end of their existence (v.
18).

     Korihor's core arguments are that of Empiricism (v. 15) and
Objectivity versus Subjectivity (v. 16).  He states flatly that
you cannot believe in anything you cannot see, and since
something off in the future is entirely beyond our ability to
perceive it then it cannot be believed.  His argument is quite
sophisticated as it goes well beyond the relatively simple
statement of "I only believe what I can see" and pushes it off
into an area where perceiving is impossible.  Since the events
are in the future there is no way to perceive them, thus Korihor
effectively avoids any of the numerous counter arguments people
would use against naive Empiricism.
     His next argument attacks the very core of the religious
experience, which are personal spiritual experiences, by saying
it is the result of psychological problems caused by what they
have been taught.  Again, it is a very sophisticated argument. 
He casts doubt on people's convictions by saying it is all based
upon subjective experiences.  If it is a subjective experience
then it is nothing more than self-deception based upon what you
want or expect to experience resulting in delusions which the
subject labels "spiritual".  Thus, the tradition passed down
becomes self-perpetuating as people fall in line with what they
are taught to expect to happen by labeling any subjective
experience a spiritual one so as to conform to what is expected
and culturally normative.
     The insidious thing about such arguments is they are
partially true, and so they strike people at their heart.  It is
true that you cannot provide empirical evidence of things to
come, because they are in the future.  And, it is true that
sometimes people cannot discern between subjective experiences
and objective personal manifestations of the Spirit.  So, for
those with weak faith, these arguments undercut their religious
standing.  Combine that with a very appealing sensual alternative
and Korihor has success.
     The flaws in Korihor's arguments are exposed by Alma in v.
40-41.  In v. 40 Alma points out that Korihor has contradicted
himself in that he has insisted there will be no Christ.  In
making such an assertion he is being internally inconsistent
because he argues  there can be no empirical evidence of future
events.  And he is quite right.  So, he cannot provide any
evidence there will be no Christ either, yet he demands there
will be none.  He therefore oversteps the bounds of his argument
by concluding there is no Christ, and Alma points this out to
him.
     Alma then rebuts Korihor's attack on religious experiences
by pointing out to him that there is objective evidence of God
external to any person in the Creation (v. 41, 44).  Alma is
employing what contemporary philosophers refer to as the
Cosmological Argument.

     These arguments employed by Korihor are ones we find very
familiar to us today as they are employed commonly by those
hostile to religion.  Atheists, the most aggressive of which are
Secular Humanists, commonly employ these very arguments using
various popular scientific and philosophic theories to argue
their viewpoint.  And, they come to the same conclusions Korihor
does in v. 17, that it is all a matter of "survival of the
fittest" and there is no spirit or eternity or anything beyond
this life.

v18  Korihor achieves some success among the Nephites using this
very natural and carnal doctrine.  The result is the people
indulge in sex immorality.

     Mormon notes more especially that it is the women who are
led away into whoredoms.  After substantial wars, as had occurred
only some 2 years earlier (cf. v. 1-2), it is safe to assume the
population has shifted such that women outnumber men.  As this is
the case there would have been fewer opportunities to marry for
upcoming women as well as many widows with little opportunity to
remarry.  These women would have been easy targets for Korihor's
carnal philosophy, especially if the church was slow to give
adequate support to the widows and orphans.  Prostitution would
have been an easy means of obtaining income and continuing the
family line.

     Note Mormon's jibe in v. 20 that the converted Lamanites are
more wise than many of the Nephites in how they deal with
Korihor.

v19-29  After achieving some success among the Lamanites, Korihor
moves on the land of Jershon where the Anti-Nephi-Lehis (a.k.a.
the people of Ammon) have recently moved.  They don't listen to
him but take him before Ammon who is the local high priest (v.
20).  Ammon expels Korihor from their lands, so he moves on to
the land of Gideon.  He preaches there and again has little
success and is taken before the high priest (v. 21).
     The high priest questions Korihor concerning his motives in
attacking the doctrines of the church (v. 22).  Korihor's
response is a series of railing accusations against the priests
(v. 23-24) which expose his ignorance of the scriptures (v. 25-
26) and of the church (v. 27-28).  The high priest sees there is
no reasoning with Korihor so he send him on to the chief high
priest over all the Nephites to deal with him once and for all
(v. 29).

v21 "the land of Gideon", the people here are noted for their
religious zeal in Alma 7.

v22  Korihor never really answers the high priest's questions. 
The high priest is interested in why Korihor is doing what he is
doing.  Korihor ignores the question and instead attacks the
priest and accuses him of being an oppressive self-promoter who
uses the church to benefit himself materially.  We can assume
from this Korihor is trying to present himself a defender and
liberator of these allegedly oppressed and exploited laymen. 
Thus, he is presenting himself as an altruist and attempting to
define himself as the opposite of this vilified version of the
priests.

v25-26  While the doctrine of Christ (v. 26) is a relatively
complex one, the doctrine of the Fall (v. 25) is pretty
straightforward.  Korihor either never understood it very well in
the first place, or he has warped it quite badly to make it suit
his needs.  As Korihor seems to be quite a clever character it
seems likely the latter is case.  If he is preaching at people he
would warp things intentionally to make the doctrines of the
church sound bad.

v27-28  As Alma point out later (v. 32-33) the priests don't get
compensated for their labors in the church, so this statement is
completely unsupportable.  As Korihor is obviously not stupid, I
would have to assume what he is doing here is equating all of the
religions among the Nephites in order to attack them in a sort of
guilt-by-association argument.  
     We know those after the order of Nehor practiced priestcraft
(cf. 1:16), so I would assume Korihor is making more of a general
attack on religion among the Nephites than on the doctrines of
this church in specific.  Such accusations might work on a group
of disaffected church goers, or people who were fairly
secularized already.
     Note in v. 35 when Alma questions him concerning this
accusation despite evidence to the contrary he fails to respond.

v30-56  These verses pick up the chronology from v. 6 with
Korihor being delivered up to Alma.  Korihor goes on arguing in
the same manner as he did in the land of Gideon (v. 30-31).
     Alma points out to him that he knows he hasn't benefitted
financially at all from being the high priest (v. 32-34), but
Korihor doesn't answer.  
     Alma then turns the conversation to evidence and he asks
Korihor if he thinks the church is deceiving people when the
evidence indicates it is making them happier (v. 35), as opposed
to miserable and exploited as Korihor has previously accused. 
Korihor ignores this and says they are deceived (v. 36).  Alma
continues this line of questioning by asking Korihor how it is he
rejects the existence of God and Christ (v. 37-39) when he has no
evidence to prove they don't exist (v. 40).  Alma then presents
the Creation as evidence that They do exist (v. 41), but since he
is possessed by a lying spirit (v. 42) he knows he will reject
this as evidence just as he has rejected all the other evidence.
     Korihor realizes his sophistry has been exposed, so he
abandons the debate and demands a sign to prove that God exists
(v. 43).  Alma questions him if he will really believe any more
evidence from God when he has already ignored all of the evidence
around him and deliberately fought against God, and Korihor says
he will continue to deny unless a sign is provided (v. 44-45). 
Alma sorrows at the hardness of his heart, but admits it is
better that he alone be destroyed in his unbelief (v. 46) than to
continue to lead others into destruction with his lies.  So, Alma
tells him that if he again denies God then he will be struck dumb
so he cannot preach his lies anymore (v. 47).  Korihor tries to
skirt the issue of denying God, but he still rejects Alma's
testimony and demands a sign (v. 48).  Alma gives the sign that
he warned Korihor of and he is struck dumb in the name of God (v.
49-50).
     After he is struck dumb one of the priests present writes
him asking if he is now convinced of the power of God (v. 51). 
Korihor now readily confesses everything having been punished. 
He confesses he knew there was a God (v. 52), but he was deceived
by the devil to preach flattering words which even he ended up
believing and this brought the curse on him (v. 53).  He then
asks Alma to have God reverse the curse and heal him (v. 54).
     Alma declines to ask God to restore his speech as he doesn't
believe Korihor is truly repentant, but will just go back to his
lies again (v. 55).  And thus the curse remained on him and he
ended up being rejected by the people and turned to begging (v.
56).

v35  The question in the latter half of this verse is a jab by
Alma.  Alma has just caught Korihor in a lie, and he then asks
him who it is that is truly deceiving the people.

v41, 44  Alma uses the Cosmological Argument as evidence against
Korihor's insistence there is no discernable evidence of God. 
Korihor is left unable to rebut Alma's argument, so he changes
the subject.  That wouldn't happen in a similar debate today. 
The Cosmological Argument is one that is very much under attack
today as Atheists use various scientific theories as foils
against it.  The Big Bang is supposedly how the universe came
into existence, so there is no need for God there, and then
Evolution brought about life on earth, so once again God isn't
necessary as a Prime Mover or Supreme Creator.  The result is
these fields of highly speculative science become the tools of
polemicists in a contentious debate that has more to do with who
is right than what is right.  Wise individuals leave science to
the scientists and avoid such contention.

v44 "the earth...its motion, yea, and all the planets", the
Nephites clearly had a good understanding of astronomy.

v50  Korihor may have been struck both deaf and dumb here.  The
priest writes to Korihor in v. 51.  If Korihor could still hear
then it doesn't seem likely he would have written the message to
him.  But, since Korihor was no longer able to talk he simply
initiated the conversation on paper to show him how to
communicate now.

v51 "In whom did ye desire that Alma should show forth his sign? 
Would ye that he should afflict others, to show unto thee a
sign?", its not clear to me what point the priest is trying to
make here.  There is nothing in the preceding text indicating
what kind of sign Korihor wanted to see, only what Alma
threatened Korihor with in v. 47.  I would assume what the priest
is saying is the equivalent of "What did you expect?"

v52-54  Korihor confesses immediately in the face of punishment
but he does so only in an attempt to avoid the punishment.  He
never accepts responsibility for his actions and repents of them,
he just blames them on the devil and tries to portray himself as
a deceived victim.  Alma recognizes his lack of repentance and
refuses to lift the curse (contrast Alma's own repentance process
and conversion with Korihor's forced confession).  Korihor's
confession is about as genuine as is Cain's, cp. Moses 5:38-39. 
It wouldn't surprise me if Korihor's story of being deceived by
the devil appearing as an angel is just another lie, this time
intended to ingratiate himself with Alma.  In any case, it is
plain from his subsequent actions that he doesn't make any effort
to repent and make amends for his actions.

v53  If Korihor's confession in v. 52-54 is true and not a
fabrication, then we can discern his underlying motives in
preaching as he did.  In this verse Korihor admits that he
himself didn't really believe what he was preaching, but he did
it because it was carnally appealing and so he would have success
at it.  So, what he was really after was success in preaching, to
win people over to his way of thinking and he was willing to do
whatever it took to have success.  There is nothing in the text
indicating he wanted wealth out of it, he simply wanted to win
and be successful.  And, by preaching a popular doctrine that was
sensual he achieved that success to some degree until he was
exposed as a fraud.  We can only speculate at what underlying
causes drove him to succeed at any cost.

v57-60  Word is spread of Korihor's fate so all those who
believed him will repent (v. 57), and they are converted back to
the Lord.  Korihor ends up begging door to door (v. 58), and he
goes among a group of apostate Nephites where ends up being
trampled to death (v. 59).  Thus is the fate of those who follow
the devil, as once they are no longer of any use to him he leaves
them to be destroyed (v. 60).

v58 "And Korihor did go about from house to house, begging food",
if Korihor was merely mute then why didn't he take up some form
of manual labor for his support rather than beg?  His resorting
to begging makes more sense if he was both deaf and dumb as that
would make obtaining manual labor for pay more difficult.  Having 
to beg would be utter humiliation for someone who was formerly
driven to succeed at any cost.


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.

________________________________________________________________________

Next Assignment: Alma 32-35
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for personal and public non-commercial use.
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