https://onoma.lib.byu.edu/index.php?title=RAMEUMPTOM&feed=atom&action=historyRAMEUMPTOM - Revision history2024-03-29T10:45:13ZRevision history for this page on the wikiMediaWiki 1.39.4https://onoma.lib.byu.edu/index.php?title=RAMEUMPTOM&diff=14028&oldid=prevRfs at 14:53, 14 October 20232023-10-14T14:53:27Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The name '''R<small>AMEUMPTOM</small>''' is defined in the Book of Mormon as “the holy stand” ([http://lds.org/scriptures/bofm/alma/31.21,%2023?lang=eng#20 Alma 31:21&23]) and is described as “a place of standing, which was high above the head” ([http://lds.org/scriptures/bofm/alma/31.13?lang=eng#12 Alma 31:13]).<ref>The original manuscript, the printer’s manuscript and the 1830 edition all read, “a place of standing.” The 1837 replaced ''of'' with ''for'', “a place for standing,” followed by 1837-2013. The reading with ''of'' is more Hebraistic, that is, in a Hebrew vorlage ''place'' and ''standing'' would be a noun chain without a preposition between them. The Hebrew could be ''mĕqôm ʿōmed'', which would form an appropriate alliterative poetic parallel to the meaning proposed here for ''Rameumptom''.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The name '''R<small>AMEUMPTOM</small>''' is defined in the Book of Mormon as “the holy stand” ([http://lds.org/scriptures/bofm/alma/31.21,%2023?lang=eng#20 Alma 31:21&23]) and is described as “a place of standing, which was high above the head” ([http://lds.org/scriptures/bofm/alma/31.13?lang=eng#12 Alma 31:13]).<ref>The original manuscript, the printer’s manuscript and the 1830 edition all read, “a place of standing.” The 1837 replaced ''of'' with ''for'', “a place for standing,” followed by 1837-2013. The reading with ''of'' is more Hebraistic, that is, in a Hebrew vorlage ''place'' and ''standing'' would be a noun chain without a preposition between them. The Hebrew could be ''mĕqôm ʿōmed'', which would form an appropriate alliterative poetic parallel to the meaning proposed here for ''Rameumptom''.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div> </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The first element of the name is most likely related to [[HEBREW|H<small>EBREW</small>]] ''rām'', “to be high, to be exalted,” and ''rāmâ'', “eminence, high place,” the same root that appears in the biblical geographic name [[RAMAH|R<small>AMAH</small>]], “hill” (cf. Book of Mormon [[RAMAH|R<small>AMAH</small>]]). '''R<small>AMEUMPTOM</small>''' could be a noun chain with ''râme'' as a masculine construct plural, meaning “the elevations of.” The ''-umptom'' would then be a nomen rectum, possibly from [[HEBREW|H<small>EBREW</small>]] ''ʿōmed'' , “place, position, location,” with either a pronominal suffix, analogous to the 3rd person plural possessive pronoun ''-ām'',<ref>[http://lds.org/scriptures/ot/neh/8.7?lang=eng#6 Nehemiah 8:7] “the people stood in their place,” where “their place” is pointed ''ʿōmdām''; see also [http://lds.org/scriptures/ot/neh/9.3?lang=eng#2 Nehemiah 9:3]; [http://lds.org/scriptures/ot/neh/13.11?lang=eng#10 13:11]; [http://lds.org/scriptures/ot/2-chr/30.16?lang=eng#15 2 Chronicles 30:16]; and [http://lds.org/scriptures/ot/2-chr/35.10?lang=eng#9 35:10].</ref> or with the nominalizing ending ''–ōm''.<ref>''-ōm'' as in Gershom ([http://lds.org/scriptures/ot/ex/2.22?lang=eng#21 Exodus 2:22]; [http://lds.org/scriptures/ot/ex/18.3?lang=eng#2 18:3]); Milcom, the Ammonite deity ([http://lds.org/scriptures/ot/1-kgs/11.7,%2033?lang=eng#6 1 Kings 11:7&33]); and ''ʿēyrōm'', “the state of being naked, naked” ([http://lds.org/scriptures/ot/deut/28.48?lang=eng#47 Deuteronomy 28:48], [http://lds.org/scriptures/ot/ezek/18.7?lang=eng#6 Ezekiel 18:7] and [http://lds.org/scriptures/ot/gen/3.7?lang=eng#6 Genesis 3:7]), possibly similar to the common Semitic nominalizing ending ''–ān/ōn''.</ref> The latter ending is probably to be preferred because of the analog form in Arabic, ''ʿumdān'' “standing.” Given these two [[HEBREW|H<small>EBREW</small>]] lexemes, ''rām'' and ''ʿōmed'', the meaning of '''R<small>AMEUMPTOM</small>''' would then be <del style="font-weight: bold; text-decoration: none;">“the heights/ elevations of (their) stand” </del>([[Robert F. Smith|RFS]]), a definition that accords well with the interpretation that the Book of Mormon writers provided.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The first element of the name is most likely related to [[HEBREW|H<small>EBREW</small>]] <ins style="font-weight: bold; text-decoration: none;">רם </ins>''rām'', “to be high, to be exalted,” and <ins style="font-weight: bold; text-decoration: none;">רמה </ins>''rāmâ'', “eminence, high place,” the same root that appears in the biblical geographic name [[RAMAH|R<small>AMAH</small>]], <ins style="font-weight: bold; text-decoration: none;">רמה </ins>“hill” (cf. Book of Mormon [[RAMAH|R<small>AMAH</small>]]). '''R<small>AMEUMPTOM</small>''' could be a noun chain with <ins style="font-weight: bold; text-decoration: none;">רמי </ins>''râme'' as a masculine construct plural, meaning “the elevations of.” The ''-umptom'' would then be a nomen rectum, possibly from [[HEBREW|H<small>EBREW</small>]] <ins style="font-weight: bold; text-decoration: none;">עמד </ins>''ʿōmed'' , “place, position, location,” with either a pronominal suffix, analogous to the 3rd person plural possessive pronoun ''-ām'',<ref>[http://lds.org/scriptures/ot/neh/8.7?lang=eng#6 Nehemiah 8:7] “the people stood in their place,” where “their place” is pointed ''ʿōmdām''; see also [http://lds.org/scriptures/ot/neh/9.3?lang=eng#2 Nehemiah 9:3]; [http://lds.org/scriptures/ot/neh/13.11?lang=eng#10 13:11]; [http://lds.org/scriptures/ot/2-chr/30.16?lang=eng#15 2 Chronicles 30:16]; and [http://lds.org/scriptures/ot/2-chr/35.10?lang=eng#9 35:10].</ref> or with the nominalizing ending ''–ōm''.<ref>''-ōm'' as in Gershom ([http://lds.org/scriptures/ot/ex/2.22?lang=eng#21 Exodus 2:22]; [http://lds.org/scriptures/ot/ex/18.3?lang=eng#2 18:3]); Milcom, the Ammonite deity ([http://lds.org/scriptures/ot/1-kgs/11.7,%2033?lang=eng#6 1 Kings 11:7&33]); and ''ʿēyrōm'', “the state of being naked, naked” ([http://lds.org/scriptures/ot/deut/28.48?lang=eng#47 Deuteronomy 28:48], [http://lds.org/scriptures/ot/ezek/18.7?lang=eng#6 Ezekiel 18:7] and [http://lds.org/scriptures/ot/gen/3.7?lang=eng#6 Genesis 3:7]), possibly similar to the common Semitic nominalizing ending ''–ān/ōn''.</ref> The latter ending is probably to be preferred because of the analog form in Arabic, ''ʿumdān'' “standing.” Given these two [[HEBREW|H<small>EBREW</small>]] lexemes, ''rām'' and ''ʿōmed'', the meaning of '''R<small>AMEUMPTOM</small>''' would then be <ins style="font-weight: bold; text-decoration: none;">*רמי-עמדם “their-high-standing-places” </ins>([[Robert F. Smith|RFS]]), a definition that accords well with the interpretation that the Book of Mormon writers provided.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The Masoretic pronunciation ''ʿōmed'' for “stand” denotes a “qutl” form that would have originally been pronounced with an initial /''u''/, as in Arabic ''ʿumdān''.<ref>In his “Vestiges,” [[John A. Tvedtnes|John A. Tvedtnes]] has suggested the connection of [[HEBREW|H<small>EBREW</small>]] ''ʿōmed'' with Arabic ''ʿumdān'' “standing,” which is descriptive of Muslim pilgrims on Hajj who stand on the Plain of Arafat with arms raised praying for repentance. [[Robert F. Smith|RFS]] notes the ancient Jewish tradition of speaking the ''ʿAmida'' (from the same root as ''ʿōmed'') prayer while standing. See E. Werner, ''The Sacred Bridge'', pp. 11-13, 15-16, which relates directly to the form, function and meaning of '''R<small>AMEUMPTOM</small>''', “holy stand.” </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The Masoretic pronunciation ''ʿōmed'' for “stand” denotes a “qutl” form that would have originally been pronounced with an initial /''u''/, as in Arabic ''ʿumdān''.<ref>In his “Vestiges,” [[John A. Tvedtnes|John A. Tvedtnes]] has suggested the connection of [[HEBREW|H<small>EBREW</small>]] ''ʿōmed'' with Arabic ''ʿumdān'' “standing,” which is descriptive of Muslim pilgrims on Hajj who stand on the Plain of Arafat with arms raised praying for repentance. [[Robert F. Smith|RFS]] notes the ancient Jewish tradition of speaking the ''ʿAmida'' (from the same root as ''ʿōmed'') prayer while standing. See E. Werner, ''The Sacred Bridge'', pp. 11-13, 15-16, which relates directly to the form, function and meaning of '''R<small>AMEUMPTOM</small>''', “holy stand.” </div></td></tr>
</table>Rfshttps://onoma.lib.byu.edu/index.php?title=RAMEUMPTOM&diff=12595&oldid=prevJKeenerInd: Added Name Index2015-11-21T22:51:24Z<p>Added Name Index</p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 16:51, 21 November 2015</td>
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</table>JKeenerIndhttps://onoma.lib.byu.edu/index.php?title=RAMEUMPTOM&diff=12080&oldid=prevSamuelfb at 22:47, 6 July 20152015-07-06T22:47:36Z<p></p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>'''Etymology'''</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>'''Etymology'''</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The name '''R<small>AMEUMPTOM</small>''' is defined in the Book of Mormon as “the holy stand” ([http://lds.org/scriptures/bofm/alma/31.21,%2023?lang=eng#20 Alma 31:21&23]) and is described as “a place of standing, which was high above the head” ([http://lds.org/scriptures/bofm/alma/31.13?lang=eng#12 Alma 31:13]).</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The name '''R<small>AMEUMPTOM</small>''' is defined in the Book of Mormon as “the holy stand” ([http://lds.org/scriptures/bofm/alma/31.21,%2023?lang=eng#20 Alma 31:21&23]) and is described as “a place of standing, which was high above the head” ([http://lds.org/scriptures/bofm/alma/31.13?lang=eng#12 Alma 31:13]).<ins style="font-weight: bold; text-decoration: none;"><ref>The original manuscript, the printer’s manuscript and the 1830 edition all read, “a place of standing.” The 1837 replaced ''of'' with ''for'', “a place for standing,” followed by 1837-2013. The reading with ''of'' is more Hebraistic, that is, in a Hebrew vorlage ''place'' and ''standing'' would be a noun chain without a preposition between them. The Hebrew could be ''mĕqôm ʿōmed'', which would form an appropriate alliterative poetic parallel to the meaning proposed here for ''Rameumptom''.</ref></ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div> </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The first element of the name is most likely related to [[HEBREW|H<small>EBREW</small>]] ''rām'', “to be high, to be exalted,” and ''rāmâ'', “eminence, high place,” the same root that appears in the biblical geographic name [[RAMAH|R<small>AMAH</small>]], “hill” (cf. Book of Mormon [[RAMAH|R<small>AMAH</small>]]). '''R<small>AMEUMPTOM</small>''' could be a noun chain with ''râme'' as a masculine construct plural, meaning “the elevations of.” The ''-umptom'' would then be a nomen rectum, possibly from [[HEBREW|H<small>EBREW</small>]] ''ʿōmed'' , “place, position, location,” with either a pronominal suffix, analogous to the 3rd person plural possessive pronoun ''-ām'',<ref>[http://lds.org/scriptures/ot/neh/8.7?lang=eng#6 Nehemiah 8:7] “the people stood in their place,” where “their place” is pointed ''ʿōmdām''; see also [http://lds.org/scriptures/ot/neh/9.3?lang=eng#2 Nehemiah 9:3]; [http://lds.org/scriptures/ot/neh/13.11?lang=eng#10 13:11]; [http://lds.org/scriptures/ot/2-chr/30.16?lang=eng#15 2 Chronicles 30:16]; and [http://lds.org/scriptures/ot/2-chr/35.10?lang=eng#9 35:10].</ref> or with the nominalizing ending ''–ōm''.<ref>''-ōm'' as in Gershom ([http://lds.org/scriptures/ot/ex/2.22?lang=eng#21 Exodus 2:22]; [http://lds.org/scriptures/ot/ex/18.3?lang=eng#2 18:3]); Milcom, the Ammonite deity ([http://lds.org/scriptures/ot/1-kgs/11.7,%2033?lang=eng#6 1 Kings 11:7&33]); and ''ʿēyrōm'', “the state of being naked, naked” ([http://lds.org/scriptures/ot/deut/28.48?lang=eng#47 Deuteronomy 28:48], [http://lds.org/scriptures/ot/ezek/18.7?lang=eng#6 Ezekiel 18:7] and [http://lds.org/scriptures/ot/gen/3.7?lang=eng#6 Genesis 3:7]), possibly similar to the common Semitic nominalizing ending ''–ān/ōn''.</ref> The latter ending is probably to be preferred because of the analog form in Arabic, ''ʿumdān'' “standing.” Given these two [[HEBREW|H<small>EBREW</small>]] lexemes, ''rām'' and ''ʿōmed'', the meaning of '''R<small>AMEUMPTOM</small>''' would then be “the heights/ elevations of (their) stand” ([[Robert F. Smith|RFS]]), a definition that accords well with the interpretation that the Book of Mormon writers provided.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The first element of the name is most likely related to [[HEBREW|H<small>EBREW</small>]] ''rām'', “to be high, to be exalted,” and ''rāmâ'', “eminence, high place,” the same root that appears in the biblical geographic name [[RAMAH|R<small>AMAH</small>]], “hill” (cf. Book of Mormon [[RAMAH|R<small>AMAH</small>]]). '''R<small>AMEUMPTOM</small>''' could be a noun chain with ''râme'' as a masculine construct plural, meaning “the elevations of.” The ''-umptom'' would then be a nomen rectum, possibly from [[HEBREW|H<small>EBREW</small>]] ''ʿōmed'' , “place, position, location,” with either a pronominal suffix, analogous to the 3rd person plural possessive pronoun ''-ām'',<ref>[http://lds.org/scriptures/ot/neh/8.7?lang=eng#6 Nehemiah 8:7] “the people stood in their place,” where “their place” is pointed ''ʿōmdām''; see also [http://lds.org/scriptures/ot/neh/9.3?lang=eng#2 Nehemiah 9:3]; [http://lds.org/scriptures/ot/neh/13.11?lang=eng#10 13:11]; [http://lds.org/scriptures/ot/2-chr/30.16?lang=eng#15 2 Chronicles 30:16]; and [http://lds.org/scriptures/ot/2-chr/35.10?lang=eng#9 35:10].</ref> or with the nominalizing ending ''–ōm''.<ref>''-ōm'' as in Gershom ([http://lds.org/scriptures/ot/ex/2.22?lang=eng#21 Exodus 2:22]; [http://lds.org/scriptures/ot/ex/18.3?lang=eng#2 18:3]); Milcom, the Ammonite deity ([http://lds.org/scriptures/ot/1-kgs/11.7,%2033?lang=eng#6 1 Kings 11:7&33]); and ''ʿēyrōm'', “the state of being naked, naked” ([http://lds.org/scriptures/ot/deut/28.48?lang=eng#47 Deuteronomy 28:48], [http://lds.org/scriptures/ot/ezek/18.7?lang=eng#6 Ezekiel 18:7] and [http://lds.org/scriptures/ot/gen/3.7?lang=eng#6 Genesis 3:7]), possibly similar to the common Semitic nominalizing ending ''–ān/ōn''.</ref> The latter ending is probably to be preferred because of the analog form in Arabic, ''ʿumdān'' “standing.” Given these two [[HEBREW|H<small>EBREW</small>]] lexemes, ''rām'' and ''ʿōmed'', the meaning of '''R<small>AMEUMPTOM</small>''' would then be “the heights/ elevations of (their) stand” ([[Robert F. Smith|RFS]]), a definition that accords well with the interpretation that the Book of Mormon writers provided.</div></td></tr>
</table>Samuelfbhttps://onoma.lib.byu.edu/index.php?title=RAMEUMPTOM&diff=11002&oldid=prevRachele4 at 19:31, 9 September 20142014-09-09T19:31:50Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The first element of the name is most likely related to [[HEBREW|H<small>EBREW</small>]] ''rām'', “to be high, to be exalted,” and ''rāmâ'', “eminence, high place,” the same root that appears in the biblical geographic name [[RAMAH|R<small>AMAH</small>]], “hill” (cf. Book of Mormon [[RAMAH|R<small>AMAH</small>]]). '''R<small>AMEUMPTOM</small>''' could be a noun chain with ''râme'' as a masculine construct plural, meaning “the elevations of.” The ''-umptom'' would then be a nomen rectum, possibly from [[HEBREW|H<small>EBREW</small>]] ''ʿōmed'' , “place, position, location,” with either a pronominal suffix, analogous to the 3rd person plural possessive pronoun ''-ām'',<ref>[http://lds.org/scriptures/ot/neh/8.7?lang=eng#6 Nehemiah 8:7] “the people stood in their place,” where “their place” is pointed ''ʿōmdām''; see also [http://lds.org/scriptures/ot/neh/9.3?lang=eng#2 Nehemiah 9:3]; [http://lds.org/scriptures/ot/neh/13.11?lang=eng#10 13:11]; [http://lds.org/scriptures/ot/2-chr/30.16?lang=eng#15 2 Chronicles 30:16]; and [http://lds.org/scriptures/ot/2-chr/35.10?lang=eng#9 35:10].</ref> or with the nominalizing ending ''–ōm''.<ref>''-ōm'' as in Gershom ([http://lds.org/scriptures/ot/ex/2.22?lang=eng#21 Exodus 2:22]; [http://lds.org/scriptures/ot/ex/18.3?lang=eng#2 18:3]); Milcom, the Ammonite deity ([http://lds.org/scriptures/ot/1-kgs/11.7,%2033?lang=eng#6 1 Kings 11:7&33]); and ''ʿēyrōm'', “the state of being naked, naked” ([http://lds.org/scriptures/ot/deut/28.48?lang=eng#47 Deuteronomy 28:48], [http://lds.org/scriptures/ot/ezek/18.7?lang=eng#6 Ezekiel 18:7] and [http://lds.org/scriptures/ot/gen/3.7?lang=eng#6 Genesis 3:7]), possibly similar to the common Semitic nominalizing ending ''–ān/ōn''.</ref> The latter ending is probably to be preferred because of the analog form in Arabic, ''ʿumdān'' “standing.” Given these two [[HEBREW|H<small>EBREW</small>]] lexemes, ''rām'' and ''ʿōmed'', the meaning of '''R<small>AMEUMPTOM</small>''' would then be “the heights/ elevations of (their) stand” ([[Robert F. Smith|RFS]]), a definition that accords well with the interpretation that the Book of Mormon writers provided.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The first element of the name is most likely related to [[HEBREW|H<small>EBREW</small>]] ''rām'', “to be high, to be exalted,” and ''rāmâ'', “eminence, high place,” the same root that appears in the biblical geographic name [[RAMAH|R<small>AMAH</small>]], “hill” (cf. Book of Mormon [[RAMAH|R<small>AMAH</small>]]). '''R<small>AMEUMPTOM</small>''' could be a noun chain with ''râme'' as a masculine construct plural, meaning “the elevations of.” The ''-umptom'' would then be a nomen rectum, possibly from [[HEBREW|H<small>EBREW</small>]] ''ʿōmed'' , “place, position, location,” with either a pronominal suffix, analogous to the 3rd person plural possessive pronoun ''-ām'',<ref>[http://lds.org/scriptures/ot/neh/8.7?lang=eng#6 Nehemiah 8:7] “the people stood in their place,” where “their place” is pointed ''ʿōmdām''; see also [http://lds.org/scriptures/ot/neh/9.3?lang=eng#2 Nehemiah 9:3]; [http://lds.org/scriptures/ot/neh/13.11?lang=eng#10 13:11]; [http://lds.org/scriptures/ot/2-chr/30.16?lang=eng#15 2 Chronicles 30:16]; and [http://lds.org/scriptures/ot/2-chr/35.10?lang=eng#9 35:10].</ref> or with the nominalizing ending ''–ōm''.<ref>''-ōm'' as in Gershom ([http://lds.org/scriptures/ot/ex/2.22?lang=eng#21 Exodus 2:22]; [http://lds.org/scriptures/ot/ex/18.3?lang=eng#2 18:3]); Milcom, the Ammonite deity ([http://lds.org/scriptures/ot/1-kgs/11.7,%2033?lang=eng#6 1 Kings 11:7&33]); and ''ʿēyrōm'', “the state of being naked, naked” ([http://lds.org/scriptures/ot/deut/28.48?lang=eng#47 Deuteronomy 28:48], [http://lds.org/scriptures/ot/ezek/18.7?lang=eng#6 Ezekiel 18:7] and [http://lds.org/scriptures/ot/gen/3.7?lang=eng#6 Genesis 3:7]), possibly similar to the common Semitic nominalizing ending ''–ān/ōn''.</ref> The latter ending is probably to be preferred because of the analog form in Arabic, ''ʿumdān'' “standing.” Given these two [[HEBREW|H<small>EBREW</small>]] lexemes, ''rām'' and ''ʿōmed'', the meaning of '''R<small>AMEUMPTOM</small>''' would then be “the heights/ elevations of (their) stand” ([[Robert F. Smith|RFS]]), a definition that accords well with the interpretation that the Book of Mormon writers provided.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The Masoretic pronunciation ''ʿōmed'' for “stand” denotes a “qutl” form that would have originally been pronounced with an initial /''u''/, as in Arabic ''ʿumdān''.<ref>In his “Vestiges,” [[John A. Tvedtnes|<del style="font-weight: bold; text-decoration: none;">JAT</del>]] has suggested the connection of [[HEBREW|H<small>EBREW</small>]] ''ʿōmed'' with Arabic ''ʿumdān'' “standing,” which is descriptive of Muslim pilgrims on Hajj who stand on the Plain of Arafat with arms raised praying for repentance. [[Robert F. Smith|RFS]] notes the ancient Jewish tradition of speaking the ''ʿAmida'' (from the same root as ''ʿōmed'') prayer while standing. See E. Werner, ''The Sacred Bridge'', pp. 11-13, 15-16, which relates directly to the form, function and meaning of '''R<small>AMEUMPTOM</small>''', “holy stand.” </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The Masoretic pronunciation ''ʿōmed'' for “stand” denotes a “qutl” form that would have originally been pronounced with an initial /''u''/, as in Arabic ''ʿumdān''.<ref>In his “Vestiges,” [[John A. Tvedtnes|<ins style="font-weight: bold; text-decoration: none;">John A. Tvedtnes</ins>]] has suggested the connection of [[HEBREW|H<small>EBREW</small>]] ''ʿōmed'' with Arabic ''ʿumdān'' “standing,” which is descriptive of Muslim pilgrims on Hajj who stand on the Plain of Arafat with arms raised praying for repentance. [[Robert F. Smith|RFS]] notes the ancient Jewish tradition of speaking the ''ʿAmida'' (from the same root as ''ʿōmed'') prayer while standing. See E. Werner, ''The Sacred Bridge'', pp. 11-13, 15-16, which relates directly to the form, function and meaning of '''R<small>AMEUMPTOM</small>''', “holy stand.” </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Interestingly, the term ''ʿōmed'', translated “standing-place” is always preceded in the [[HEBREW|H<small>EBREW</small>]] Bible by the preposition ''ʿal'', hence “upon their standing-place,” which may imply a special spot, perhaps a platform for notables such as the one used at the festival of Sukkot ([[John A. Tvedtnes|JAT]]), or a type of “high place” (“shrine” in the [[Abbreviations|JPS]] translation), from the [[HEBREW|H<small>EBREW</small>]] ''bāmā'' (see [http://lds.org/scriptures/ot/1-kgs/11.7?lang=eng#6 1 Kings 11:7]; [http://lds.org/scriptures/ot/jer/48.35?lang=eng#34 Jeremiah 48:35], etc.). Some early Christian church buildings also contained a ''bema'', a raised platform, for example at Qirk Bize, Syria. Many synagogues also still feature a ''bima''.</ref> This could explain the /u/ vowel rather than the /o/ of ''ʿōmed''. The “qutl” form with affix would also explain why there is no vowel between the ''m'' and the ''t''.<ref> Qutl forms in [[HEBREW|H<small>EBREW</small>]] take a helping vowel between the second and third radicals when there is no affix. But when an affix is added, such as the pronominal suffix, the helping vowel is no longer needed and elides.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Interestingly, the term ''ʿōmed'', translated “standing-place” is always preceded in the [[HEBREW|H<small>EBREW</small>]] Bible by the preposition ''ʿal'', hence “upon their standing-place,” which may imply a special spot, perhaps a platform for notables such as the one used at the festival of Sukkot ([[John A. Tvedtnes|JAT]]), or a type of “high place” (“shrine” in the [[Abbreviations|JPS]] translation), from the [[HEBREW|H<small>EBREW</small>]] ''bāmā'' (see [http://lds.org/scriptures/ot/1-kgs/11.7?lang=eng#6 1 Kings 11:7]; [http://lds.org/scriptures/ot/jer/48.35?lang=eng#34 Jeremiah 48:35], etc.). Some early Christian church buildings also contained a ''bema'', a raised platform, for example at Qirk Bize, Syria. Many synagogues also still feature a ''bima''.</ref> This could explain the /u/ vowel rather than the /o/ of ''ʿōmed''. The “qutl” form with affix would also explain why there is no vowel between the ''m'' and the ''t''.<ref> Qutl forms in [[HEBREW|H<small>EBREW</small>]] take a helping vowel between the second and third radicals when there is no affix. But when an affix is added, such as the pronominal suffix, the helping vowel is no longer needed and elides.</ref></div></td></tr>
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</table>Rachele4https://onoma.lib.byu.edu/index.php?title=RAMEUMPTOM&diff=9985&oldid=prevSamuelfb at 18:26, 13 March 20142014-03-13T18:26:17Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>'''Etymology'''</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>'''Etymology'''</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The name '''<del style="font-weight: bold; text-decoration: none;">RAMEUMPTOM</del>''' is defined in the Book of Mormon as “the holy stand” ([http://lds.org/scriptures/bofm/alma/31.21,%2023?lang=eng#20 Alma 31:21&23]) and is described as “a place of standing, which was high above the head” ([http://lds.org/scriptures/bofm/alma/31.13?lang=eng#12 Alma 31:13]).</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The name '''<ins style="font-weight: bold; text-decoration: none;">R<small>AMEUMPTOM</small></ins>''' is defined in the Book of Mormon as “the holy stand” ([http://lds.org/scriptures/bofm/alma/31.21,%2023?lang=eng#20 Alma 31:21&23]) and is described as “a place of standing, which was high above the head” ([http://lds.org/scriptures/bofm/alma/31.13?lang=eng#12 Alma 31:13]).</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div> </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The first element of the name is most likely related to [[HEBREW|H<small>EBREW</small>]] ''rām'', “to be high, to be exalted,” and ''rāmâ'', “eminence, high place,” the same root that appears in the biblical geographic name [[RAMAH|R<small>AMAH</small>]], “hill” (cf. Book of Mormon [[RAMAH|R<small>AMAH</small>]]). '''R<small>AMEUMPTOM</small>''' could be a noun chain with ''râme'' as a masculine construct plural, meaning “the elevations of.” The ''-umptom'' would then be a nomen rectum, possibly from [[HEBREW|H<small>EBREW</small>]] ''ʿōmed'' , “place, position, location,” with either a pronominal suffix, analogous to the 3rd person plural possessive pronoun ''-ām'',<ref>[http://lds.org/scriptures/ot/neh/8.7?lang=eng#6 Nehemiah 8:7] “the people stood in their place,” where “their place” is pointed ''ʿōmdām''; see also [http://lds.org/scriptures/ot/neh/9.3?lang=eng#2 Nehemiah 9:3]; [http://lds.org/scriptures/ot/neh/13.11?lang=eng#10 13:11]; [http://lds.org/scriptures/ot/2-chr/30.16?lang=eng#15 2 Chronicles 30:16]; and [http://lds.org/scriptures/ot/2-chr/35.10?lang=eng#9 35:10].</ref> or with the nominalizing ending ''–ōm''.<ref>''-ōm'' as in Gershom ([http://lds.org/scriptures/ot/ex/2.22?lang=eng#21 Exodus 2:22]; [http://lds.org/scriptures/ot/ex/18.3?lang=eng#2 18:3]); Milcom, the Ammonite deity ([http://lds.org/scriptures/ot/1-kgs/11.7,%2033?lang=eng#6 1 Kings 11:7&33]); and ''ʿēyrōm'', “the state of being naked, naked” ([http://lds.org/scriptures/ot/deut/28.48?lang=eng#47 Deuteronomy 28:48], [http://lds.org/scriptures/ot/ezek/18.7?lang=eng#6 Ezekiel 18:7] and [http://lds.org/scriptures/ot/gen/3.7?lang=eng#6 Genesis 3:7]), possibly similar to the common Semitic nominalizing ending ''–ān/ōn''.</ref> The latter ending is probably to be preferred because of the analog form in Arabic, ''ʿumdān'' “standing.” Given these two [[HEBREW|H<small>EBREW</small>]] lexemes, ''rām'' and ''ʿōmed'', the meaning of '''R<small>AMEUMPTOM</small>''' would then be “the heights/ elevations of (their) stand” ([[Robert F. Smith|RFS]]), a definition that accords well with the interpretation that the Book of Mormon writers provided.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The first element of the name is most likely related to [[HEBREW|H<small>EBREW</small>]] ''rām'', “to be high, to be exalted,” and ''rāmâ'', “eminence, high place,” the same root that appears in the biblical geographic name [[RAMAH|R<small>AMAH</small>]], “hill” (cf. Book of Mormon [[RAMAH|R<small>AMAH</small>]]). '''R<small>AMEUMPTOM</small>''' could be a noun chain with ''râme'' as a masculine construct plural, meaning “the elevations of.” The ''-umptom'' would then be a nomen rectum, possibly from [[HEBREW|H<small>EBREW</small>]] ''ʿōmed'' , “place, position, location,” with either a pronominal suffix, analogous to the 3rd person plural possessive pronoun ''-ām'',<ref>[http://lds.org/scriptures/ot/neh/8.7?lang=eng#6 Nehemiah 8:7] “the people stood in their place,” where “their place” is pointed ''ʿōmdām''; see also [http://lds.org/scriptures/ot/neh/9.3?lang=eng#2 Nehemiah 9:3]; [http://lds.org/scriptures/ot/neh/13.11?lang=eng#10 13:11]; [http://lds.org/scriptures/ot/2-chr/30.16?lang=eng#15 2 Chronicles 30:16]; and [http://lds.org/scriptures/ot/2-chr/35.10?lang=eng#9 35:10].</ref> or with the nominalizing ending ''–ōm''.<ref>''-ōm'' as in Gershom ([http://lds.org/scriptures/ot/ex/2.22?lang=eng#21 Exodus 2:22]; [http://lds.org/scriptures/ot/ex/18.3?lang=eng#2 18:3]); Milcom, the Ammonite deity ([http://lds.org/scriptures/ot/1-kgs/11.7,%2033?lang=eng#6 1 Kings 11:7&33]); and ''ʿēyrōm'', “the state of being naked, naked” ([http://lds.org/scriptures/ot/deut/28.48?lang=eng#47 Deuteronomy 28:48], [http://lds.org/scriptures/ot/ezek/18.7?lang=eng#6 Ezekiel 18:7] and [http://lds.org/scriptures/ot/gen/3.7?lang=eng#6 Genesis 3:7]), possibly similar to the common Semitic nominalizing ending ''–ān/ōn''.</ref> The latter ending is probably to be preferred because of the analog form in Arabic, ''ʿumdān'' “standing.” Given these two [[HEBREW|H<small>EBREW</small>]] lexemes, ''rām'' and ''ʿōmed'', the meaning of '''R<small>AMEUMPTOM</small>''' would then be “the heights/ elevations of (their) stand” ([[Robert F. Smith|RFS]]), a definition that accords well with the interpretation that the Book of Mormon writers provided.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The Masoretic pronunciation ''ʿōmed'' for “stand” denotes a “qutl” form that would have originally been pronounced with an initial /''u''/, as in Arabic ''ʿumdān''.<ref>In his “Vestiges,” [[John A. Tvedtnes|JAT]] has suggested the connection of [[HEBREW|H<small>EBREW</small>]] ''ʿōmed'' with Arabic ''ʿumdān'' “standing,” which is descriptive of Muslim pilgrims on Hajj who stand on the Plain of Arafat with arms raised praying for repentance. [[Robert F. Smith|RFS]] notes the ancient Jewish tradition of speaking the ''ʿAmida'' (from the same root as ''ʿōmed'') prayer while standing. See E. Werner, ''The Sacred Bridge'', pp. 11-13, 15-16, which relates directly to the form, function and meaning of '''R<small>AMEUMPTOM</small>''', “holy stand.” </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The Masoretic pronunciation ''ʿōmed'' for “stand” denotes a “qutl” form that would have originally been pronounced with an initial /''u''/, as in Arabic ''ʿumdān''.<ref>In his “Vestiges,” [[John A. Tvedtnes|JAT]] has suggested the connection of [[HEBREW|H<small>EBREW</small>]] ''ʿōmed'' with Arabic ''ʿumdān'' “standing,” which is descriptive of Muslim pilgrims on Hajj who stand on the Plain of Arafat with arms raised praying for repentance. [[Robert F. Smith|RFS]] notes the ancient Jewish tradition of speaking the ''ʿAmida'' (from the same root as ''ʿōmed'') prayer while standing. See E. Werner, ''The Sacred Bridge'', pp. 11-13, 15-16, which relates directly to the form, function and meaning of '''R<small>AMEUMPTOM</small>''', “holy stand.” </div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Interestingly, the term ''ʿōmed'', translated “standing-place” is always preceded in the [[HEBREW|H<small>EBREW</small>]] Bible by the preposition ''ʿal'', hence “upon their standing-place,” which may imply a special spot, perhaps a platform for notables such as the one used at the festival of Sukkot ([[John A. Tvedtnes|JAT]]), or a type of “high place” (“shrine” in the JPS translation), from the [[HEBREW|H<small>EBREW</small>]] ''bāmā'' (see [http://lds.org/scriptures/ot/1-kgs/11.7?lang=eng#6 1 Kings 11:7]; [http://lds.org/scriptures/ot/jer/48.35?lang=eng#34 Jeremiah 48:35], etc.). Some early Christian church buildings also contained a ''bema'', a raised platform, for example at Qirk Bize, Syria. Many synagogues also still feature a ''bima''.</ref> This could explain the /u/ vowel rather than the /o/ of ''ʿōmed''. The “qutl” form with affix would also explain why there is no vowel between the ''m'' and the ''t''.<ref> Qutl forms in [[HEBREW|H<small>EBREW</small>]] take a helping vowel between the second and third radicals when there is no affix. But when an affix is added, such as the pronominal suffix, the helping vowel is no longer needed and elides.</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Interestingly, the term ''ʿōmed'', translated “standing-place” is always preceded in the [[HEBREW|H<small>EBREW</small>]] Bible by the preposition ''ʿal'', hence “upon their standing-place,” which may imply a special spot, perhaps a platform for notables such as the one used at the festival of Sukkot ([[John A. Tvedtnes|JAT]]), or a type of “high place” (“shrine” in the <ins style="font-weight: bold; text-decoration: none;">[[Abbreviations|</ins>JPS<ins style="font-weight: bold; text-decoration: none;">]] </ins>translation), from the [[HEBREW|H<small>EBREW</small>]] ''bāmā'' (see [http://lds.org/scriptures/ot/1-kgs/11.7?lang=eng#6 1 Kings 11:7]; [http://lds.org/scriptures/ot/jer/48.35?lang=eng#34 Jeremiah 48:35], etc.). Some early Christian church buildings also contained a ''bema'', a raised platform, for example at Qirk Bize, Syria. Many synagogues also still feature a ''bima''.</ref> This could explain the /u/ vowel rather than the /o/ of ''ʿōmed''. The “qutl” form with affix would also explain why there is no vowel between the ''m'' and the ''t''.<ref> Qutl forms in [[HEBREW|H<small>EBREW</small>]] take a helping vowel between the second and third radicals when there is no affix. But when an affix is added, such as the pronominal suffix, the helping vowel is no longer needed and elides.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The fact that the /p/ is the locus of several scribal corrections in the original and the printer’s manuscripts may indicate an initial question in the dictation process about its presence in this proper name.<ref> The original manuscript reads “[ram]eum{p}tom” while the printers manuscript reads “Rameu{p(-)׀m}ptom”.</ref> (Semitic languages in general do not tolerate consonant clusters, such as ''-mpt-''.) However, what might seem like an extraneous /p/ and the unvoicing of voiced /d/ can be explained phonetically. The insertion of a bilabial voiceless plosive between the preceding bilabial /m/ and a following dental is not without precedent. In English, for example, the ''p'' in ''redemption'' represents a phonetic spelling of ''redeem'' plus the nominalizing ending ''–tion''. The phenomenon also occurs in the Semitic languages. The common Semitic word for “sun” is ''šmš'', the vowels varying between ''šamaš'' and ''šamšu''. The latter form cannot be pronounced without the insertion of a voiceless bilabial plosive, a /p/. Thus, the [[HEBREW|H<small>EBREW</small>]] personal name ''Šimšōn'', which is based on ''šmš'', is sometimes spelled with a /p/ when the name passes into another language, such as Greek, Sampson.<ref>The Greek spelling of the [[HEBREW|H<small>EBREW</small>]] name ''Šimšōn'' (a name based on ''šmš'') is Sampson σαμψων. Also, the Ugaritic spelling of ''šmš'' is ''špš'', clearly with a voiceless bilabial plosive replacing the voiced bilabial /m/ in the writing.</ref> </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The fact that the /p/ is the locus of several scribal corrections in the original and the printer’s manuscripts may indicate an initial question in the dictation process about its presence in this proper name.<ref> The original manuscript reads “[ram]eum{p}tom” while the printers manuscript reads “Rameu{p(-)׀m}ptom”.</ref> (Semitic languages in general do not tolerate consonant clusters, such as ''-mpt-''.) However, what might seem like an extraneous /p/ and the unvoicing of voiced /d/ can be explained phonetically. The insertion of a bilabial voiceless plosive between the preceding bilabial /m/ and a following dental is not without precedent. In English, for example, the ''p'' in ''redemption'' represents a phonetic spelling of ''redeem'' plus the nominalizing ending ''–tion''. The phenomenon also occurs in the Semitic languages. The common Semitic word for “sun” is ''šmš'', the vowels varying between ''šamaš'' and ''šamšu''. The latter form cannot be pronounced without the insertion of a voiceless bilabial plosive, a /p/. Thus, the [[HEBREW|H<small>EBREW</small>]] personal name ''Šimšōn'', which is based on ''šmš'', is sometimes spelled with a /p/ when the name passes into another language, such as Greek, Sampson.<ref>The Greek spelling of the [[HEBREW|H<small>EBREW</small>]] name ''Šimšōn'' (a name based on ''šmš'') is Sampson σαμψων. Also, the Ugaritic spelling of ''šmš'' is ''špš'', clearly with a voiceless bilabial plosive replacing the voiced bilabial /m/ in the writing.</ref> </div></td></tr>
</table>Samuelfbhttps://onoma.lib.byu.edu/index.php?title=RAMEUMPTOM&diff=9040&oldid=prevBamanda3 at 15:00, 1 November 20132013-11-01T15:00:04Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The name '''RAMEUMPTOM''' is defined in the Book of Mormon as “the holy stand” ([http://lds.org/scriptures/bofm/alma/31.21,%2023?lang=eng#20 Alma 31:21&23]) and is described as “a place of standing, which was high above the head” ([http://lds.org/scriptures/bofm/alma/31.13?lang=eng#12 Alma 31:13]).</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The name '''RAMEUMPTOM''' is defined in the Book of Mormon as “the holy stand” ([http://lds.org/scriptures/bofm/alma/31.21,%2023?lang=eng#20 Alma 31:21&23]) and is described as “a place of standing, which was high above the head” ([http://lds.org/scriptures/bofm/alma/31.13?lang=eng#12 Alma 31:13]).</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div> </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The first element of the name is most likely related to <del style="font-weight: bold; text-decoration: none;">Hebrew </del>''rām'', “to be high, to be exalted,” and ''rāmâ'', “eminence, high place,” the same root that appears in the biblical geographic name [[RAMAH|R<small>AMAH</small>]], “hill” (cf. Book of Mormon [[RAMAH|R<small>AMAH</small>]]). '''R<small>AMEUMPTOM</small>''' could be a noun chain with ''râme'' as a masculine construct plural, meaning “the elevations of.” The ''-umptom'' would then be a nomen rectum, possibly from <del style="font-weight: bold; text-decoration: none;">Hebrew </del>''ʿōmed'' , “place, position, location,” with either a pronominal suffix, analogous to the 3rd person plural possessive pronoun ''-ām'',<ref>[http://lds.org/scriptures/ot/neh/8.7?lang=eng#6 Nehemiah 8:7] “the people stood in their place,” where “their place” is pointed ''ʿōmdām''; see also [http://lds.org/scriptures/ot/neh/9.3?lang=eng#2 Nehemiah 9:3]; [http://lds.org/scriptures/ot/neh/13.11?lang=eng#10 13:11]; [http://lds.org/scriptures/ot/2-chr/30.16?lang=eng#15 2 Chronicles 30:16]; and [http://lds.org/scriptures/ot/2-chr/35.10?lang=eng#9 35:10].</ref> or with the nominalizing ending ''–ōm''.<ref>''-ōm'' as in Gershom ([http://lds.org/scriptures/ot/ex/2.22?lang=eng#21 Exodus 2:22]; [http://lds.org/scriptures/ot/ex/18.3?lang=eng#2 18:3]); Milcom, the Ammonite deity ([http://lds.org/scriptures/ot/1-kgs/11.7,%2033?lang=eng#6 1 Kings 11:7&33]); and ''ʿēyrōm'', “the state of being naked, naked” ([http://lds.org/scriptures/ot/deut/28.48?lang=eng#47 Deuteronomy 28:48], [http://lds.org/scriptures/ot/ezek/18.7?lang=eng#6 Ezekiel 18:7] and [http://lds.org/scriptures/ot/gen/3.7?lang=eng#6 Genesis 3:7]), possibly similar to the common Semitic nominalizing ending ''–ān/ōn''.</ref> The latter ending is probably to be preferred because of the analog form in Arabic, ''ʿumdān'' “standing.” Given these two <del style="font-weight: bold; text-decoration: none;">Hebrew </del>lexemes, ''rām'' and ''ʿōmed'', the meaning of '''R<small>AMEUMPTOM</small>''' would then be “the heights/ elevations of (their) stand” ([[Robert F. Smith|RFS]]), a definition that accords well with the interpretation that the Book of Mormon writers provided.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The first element of the name is most likely related to <ins style="font-weight: bold; text-decoration: none;">[[HEBREW|H<small>EBREW</small>]] </ins>''rām'', “to be high, to be exalted,” and ''rāmâ'', “eminence, high place,” the same root that appears in the biblical geographic name [[RAMAH|R<small>AMAH</small>]], “hill” (cf. Book of Mormon [[RAMAH|R<small>AMAH</small>]]). '''R<small>AMEUMPTOM</small>''' could be a noun chain with ''râme'' as a masculine construct plural, meaning “the elevations of.” The ''-umptom'' would then be a nomen rectum, possibly from <ins style="font-weight: bold; text-decoration: none;">[[HEBREW|H<small>EBREW</small>]] </ins>''ʿōmed'' , “place, position, location,” with either a pronominal suffix, analogous to the 3rd person plural possessive pronoun ''-ām'',<ref>[http://lds.org/scriptures/ot/neh/8.7?lang=eng#6 Nehemiah 8:7] “the people stood in their place,” where “their place” is pointed ''ʿōmdām''; see also [http://lds.org/scriptures/ot/neh/9.3?lang=eng#2 Nehemiah 9:3]; [http://lds.org/scriptures/ot/neh/13.11?lang=eng#10 13:11]; [http://lds.org/scriptures/ot/2-chr/30.16?lang=eng#15 2 Chronicles 30:16]; and [http://lds.org/scriptures/ot/2-chr/35.10?lang=eng#9 35:10].</ref> or with the nominalizing ending ''–ōm''.<ref>''-ōm'' as in Gershom ([http://lds.org/scriptures/ot/ex/2.22?lang=eng#21 Exodus 2:22]; [http://lds.org/scriptures/ot/ex/18.3?lang=eng#2 18:3]); Milcom, the Ammonite deity ([http://lds.org/scriptures/ot/1-kgs/11.7,%2033?lang=eng#6 1 Kings 11:7&33]); and ''ʿēyrōm'', “the state of being naked, naked” ([http://lds.org/scriptures/ot/deut/28.48?lang=eng#47 Deuteronomy 28:48], [http://lds.org/scriptures/ot/ezek/18.7?lang=eng#6 Ezekiel 18:7] and [http://lds.org/scriptures/ot/gen/3.7?lang=eng#6 Genesis 3:7]), possibly similar to the common Semitic nominalizing ending ''–ān/ōn''.</ref> The latter ending is probably to be preferred because of the analog form in Arabic, ''ʿumdān'' “standing.” Given these two <ins style="font-weight: bold; text-decoration: none;">[[HEBREW|H<small>EBREW</small>]] </ins>lexemes, ''rām'' and ''ʿōmed'', the meaning of '''R<small>AMEUMPTOM</small>''' would then be “the heights/ elevations of (their) stand” ([[Robert F. Smith|RFS]]), a definition that accords well with the interpretation that the Book of Mormon writers provided.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The Masoretic pronunciation ''ʿōmed'' for “stand” denotes a “qutl” form that would have originally been pronounced with an initial /''u''/, as in Arabic ''ʿumdān''.<ref>In his “Vestiges,” [[John A. Tvedtnes|JAT]] has suggested the connection of <del style="font-weight: bold; text-decoration: none;">Hebrew </del>''ʿōmed'' with Arabic ''ʿumdān'' “standing,” which is descriptive of Muslim pilgrims on Hajj who stand on the Plain of Arafat with arms raised praying for repentance. [[Robert F. Smith|RFS]] notes the ancient Jewish tradition of speaking the ''ʿAmida'' (from the same root as ''ʿōmed'') prayer while standing. See E. Werner, ''The Sacred Bridge'', pp. 11-13, 15-16, which relates directly to the form, function and meaning of '''R<small>AMEUMPTOM</small>''', “holy stand.” </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The Masoretic pronunciation ''ʿōmed'' for “stand” denotes a “qutl” form that would have originally been pronounced with an initial /''u''/, as in Arabic ''ʿumdān''.<ref>In his “Vestiges,” [[John A. Tvedtnes|JAT]] has suggested the connection of <ins style="font-weight: bold; text-decoration: none;">[[HEBREW|H<small>EBREW</small>]] </ins>''ʿōmed'' with Arabic ''ʿumdān'' “standing,” which is descriptive of Muslim pilgrims on Hajj who stand on the Plain of Arafat with arms raised praying for repentance. [[Robert F. Smith|RFS]] notes the ancient Jewish tradition of speaking the ''ʿAmida'' (from the same root as ''ʿōmed'') prayer while standing. See E. Werner, ''The Sacred Bridge'', pp. 11-13, 15-16, which relates directly to the form, function and meaning of '''R<small>AMEUMPTOM</small>''', “holy stand.” </div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Interestingly, the term ''ʿōmed'', translated “standing-place” is always preceded in the <del style="font-weight: bold; text-decoration: none;">Hebrew </del>Bible by the preposition ''ʿal'', hence “upon their standing-place,” which may imply a special spot, perhaps a platform for notables such as the one used at the festival of Sukkot ([[John A. Tvedtnes|JAT]]), or a type of “high place” (“shrine” in the JPS translation), from the <del style="font-weight: bold; text-decoration: none;">Hebrew </del>''bāmā'' (see [http://lds.org/scriptures/ot/1-kgs/11.7?lang=eng#6 1 Kings 11:7]; [http://lds.org/scriptures/ot/jer/48.35?lang=eng#34 Jeremiah 48:35], etc.). Some early Christian church buildings also contained a ''bema'', a raised platform, for example at Qirk Bize, Syria. Many synagogues also still feature a ''bima''.</ref> This could explain the /u/ vowel rather than the /o/ of ''ʿōmed''. The “qutl” form with affix would also explain why there is no vowel between the ''m'' and the ''t''.<ref> Qutl forms in <del style="font-weight: bold; text-decoration: none;">Hebrew </del>take a helping vowel between the second and third radicals when there is no affix. But when an affix is added, such as the pronominal suffix, the helping vowel is no longer needed and elides.</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Interestingly, the term ''ʿōmed'', translated “standing-place” is always preceded in the <ins style="font-weight: bold; text-decoration: none;">[[HEBREW|H<small>EBREW</small>]] </ins>Bible by the preposition ''ʿal'', hence “upon their standing-place,” which may imply a special spot, perhaps a platform for notables such as the one used at the festival of Sukkot ([[John A. Tvedtnes|JAT]]), or a type of “high place” (“shrine” in the JPS translation), from the <ins style="font-weight: bold; text-decoration: none;">[[HEBREW|H<small>EBREW</small>]] </ins>''bāmā'' (see [http://lds.org/scriptures/ot/1-kgs/11.7?lang=eng#6 1 Kings 11:7]; [http://lds.org/scriptures/ot/jer/48.35?lang=eng#34 Jeremiah 48:35], etc.). Some early Christian church buildings also contained a ''bema'', a raised platform, for example at Qirk Bize, Syria. Many synagogues also still feature a ''bima''.</ref> This could explain the /u/ vowel rather than the /o/ of ''ʿōmed''. The “qutl” form with affix would also explain why there is no vowel between the ''m'' and the ''t''.<ref> Qutl forms in <ins style="font-weight: bold; text-decoration: none;">[[HEBREW|H<small>EBREW</small>]] </ins>take a helping vowel between the second and third radicals when there is no affix. But when an affix is added, such as the pronominal suffix, the helping vowel is no longer needed and elides.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The fact that the /p/ is the locus of several scribal corrections in the original and the printer’s manuscripts may indicate an initial question in the dictation process about its presence in this proper name.<ref> The original manuscript reads “[ram]eum{p}tom” while the printers manuscript reads “Rameu{p(-)׀m}ptom”.</ref> (Semitic languages in general do not tolerate consonant clusters, such as ''-mpt-''.) However, what might seem like an extraneous /p/ and the unvoicing of voiced /d/ can be explained phonetically. The insertion of a bilabial voiceless plosive between the preceding bilabial /m/ and a following dental is not without precedent. In English, for example, the ''p'' in ''redemption'' represents a phonetic spelling of ''redeem'' plus the nominalizing ending ''–tion''. The phenomenon also occurs in the Semitic languages. The common Semitic word for “sun” is ''šmš'', the vowels varying between ''šamaš'' and ''šamšu''. The latter form cannot be pronounced without the insertion of a voiceless bilabial plosive, a /p/. Thus, the <del style="font-weight: bold; text-decoration: none;">Hebrew </del>personal name ''Šimšōn'', which is based on ''šmš'', is sometimes spelled with a /p/ when the name passes into another language, such as Greek, Sampson.<ref>The Greek spelling of the <del style="font-weight: bold; text-decoration: none;">Hebrew </del>name ''Šimšōn'' (a name based on ''šmš'') is Sampson σαμψων. Also, the Ugaritic spelling of ''šmš'' is ''špš'', clearly with a voiceless bilabial plosive replacing the voiced bilabial /m/ in the writing.</ref> </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The fact that the /p/ is the locus of several scribal corrections in the original and the printer’s manuscripts may indicate an initial question in the dictation process about its presence in this proper name.<ref> The original manuscript reads “[ram]eum{p}tom” while the printers manuscript reads “Rameu{p(-)׀m}ptom”.</ref> (Semitic languages in general do not tolerate consonant clusters, such as ''-mpt-''.) However, what might seem like an extraneous /p/ and the unvoicing of voiced /d/ can be explained phonetically. The insertion of a bilabial voiceless plosive between the preceding bilabial /m/ and a following dental is not without precedent. In English, for example, the ''p'' in ''redemption'' represents a phonetic spelling of ''redeem'' plus the nominalizing ending ''–tion''. The phenomenon also occurs in the Semitic languages. The common Semitic word for “sun” is ''šmš'', the vowels varying between ''šamaš'' and ''šamšu''. The latter form cannot be pronounced without the insertion of a voiceless bilabial plosive, a /p/. Thus, the <ins style="font-weight: bold; text-decoration: none;">[[HEBREW|H<small>EBREW</small>]] </ins>personal name ''Šimšōn'', which is based on ''šmš'', is sometimes spelled with a /p/ when the name passes into another language, such as Greek, Sampson.<ref>The Greek spelling of the <ins style="font-weight: bold; text-decoration: none;">[[HEBREW|H<small>EBREW</small>]] </ins>name ''Šimšōn'' (a name based on ''šmš'') is Sampson σαμψων. Also, the Ugaritic spelling of ''šmš'' is ''špš'', clearly with a voiceless bilabial plosive replacing the voiced bilabial /m/ in the writing.</ref> </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The voiceless /t/ instead of the voiced /d/ can be explained by assimilation. I.e., the bilabial /m/ produces the voiceless /p/ before a dental, and the voiceless /p/ influences the voiced dental /d/, becoming the unvoiced /t/.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The voiceless /t/ instead of the voiced /d/ can be explained by assimilation. I.e., the bilabial /m/ produces the voiceless /p/ before a dental, and the voiceless /p/ influences the voiced dental /d/, becoming the unvoiced /t/.</div></td></tr>
</table>Bamanda3https://onoma.lib.byu.edu/index.php?title=RAMEUMPTOM&diff=8849&oldid=prevBamanda3 at 15:00, 15 October 20132013-10-15T15:00:52Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The Masoretic pronunciation ''ʿōmed'' for “stand” denotes a “qutl” form that would have originally been pronounced with an initial /''u''/, as in Arabic ''ʿumdān''.<ref>In his “Vestiges,” [[John A. Tvedtnes|JAT]] has suggested the connection of Hebrew ''ʿōmed'' with Arabic ''ʿumdān'' “standing,” which is descriptive of Muslim pilgrims on Hajj who stand on the Plain of Arafat with arms raised praying for repentance. [[Robert F. Smith|RFS]] notes the ancient Jewish tradition of speaking the ''ʿAmida'' (from the same root as ''ʿōmed'') prayer while standing. See E. Werner, ''The Sacred Bridge'', pp. 11-13, 15-16, which relates directly to the form, function and meaning of '''R<small>AMEUMPTOM</small>''', “holy stand.” </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The Masoretic pronunciation ''ʿōmed'' for “stand” denotes a “qutl” form that would have originally been pronounced with an initial /''u''/, as in Arabic ''ʿumdān''.<ref>In his “Vestiges,” [[John A. Tvedtnes|JAT]] has suggested the connection of Hebrew ''ʿōmed'' with Arabic ''ʿumdān'' “standing,” which is descriptive of Muslim pilgrims on Hajj who stand on the Plain of Arafat with arms raised praying for repentance. [[Robert F. Smith|RFS]] notes the ancient Jewish tradition of speaking the ''ʿAmida'' (from the same root as ''ʿōmed'') prayer while standing. See E. Werner, ''The Sacred Bridge'', pp. 11-13, 15-16, which relates directly to the form, function and meaning of '''R<small>AMEUMPTOM</small>''', “holy stand.” </div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Interestingly, the term ''ʿōmed'', translated “standing-place” is always preceded in the Hebrew Bible by the preposition ''ʿal'', hence “upon their standing-place,” which may imply a special spot, perhaps a platform for notables such as the one used at the festival of Sukkot ([[John A. Tvedtnes|JAT]]), or a type of “high place” (“shrine” in the JPS translation), from the Hebrew ''bāmā'' (see [http://lds.org/scriptures/ot/1-kgs/11.7?lang=eng#6 1 Kings 11:7]; [http://lds.org/scriptures/ot/jer/48.35?lang=eng#34 Jeremiah 48:35], etc.). Some early Christian church buildings also contained a ''bema'', a raised platform, for example at Qirk Bize, Syria. Many synagogues also still feature a ''bima''.</ref> This could explain the /<del style="font-weight: bold; text-decoration: none;">''</del>u<del style="font-weight: bold; text-decoration: none;">''</del>/ vowel rather than the /<del style="font-weight: bold; text-decoration: none;">''</del>o<del style="font-weight: bold; text-decoration: none;">''</del>/ of ''ʿōmed''. The “qutl” form with affix would also explain why there is no vowel between the ''m'' and the ''t''.<ref> Qutl forms in Hebrew take a helping vowel between the second and third radicals when there is no affix. But when an affix is added, such as the pronominal suffix, the helping vowel is no longer needed and elides.</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Interestingly, the term ''ʿōmed'', translated “standing-place” is always preceded in the Hebrew Bible by the preposition ''ʿal'', hence “upon their standing-place,” which may imply a special spot, perhaps a platform for notables such as the one used at the festival of Sukkot ([[John A. Tvedtnes|JAT]]), or a type of “high place” (“shrine” in the JPS translation), from the Hebrew ''bāmā'' (see [http://lds.org/scriptures/ot/1-kgs/11.7?lang=eng#6 1 Kings 11:7]; [http://lds.org/scriptures/ot/jer/48.35?lang=eng#34 Jeremiah 48:35], etc.). Some early Christian church buildings also contained a ''bema'', a raised platform, for example at Qirk Bize, Syria. Many synagogues also still feature a ''bima''.</ref> This could explain the /u/ vowel rather than the /o/ of ''ʿōmed''. The “qutl” form with affix would also explain why there is no vowel between the ''m'' and the ''t''.<ref> Qutl forms in Hebrew take a helping vowel between the second and third radicals when there is no affix. But when an affix is added, such as the pronominal suffix, the helping vowel is no longer needed and elides.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The fact that the /<del style="font-weight: bold; text-decoration: none;">''</del>p<del style="font-weight: bold; text-decoration: none;">''</del>/ is the locus of several scribal corrections in the original and the printer’s manuscripts may indicate an initial question in the dictation process about its presence in this proper name.<ref> The original manuscript reads “[ram]eum{p}tom” while the printers manuscript reads “Rameu{p(-)׀m}ptom”.</ref> (Semitic languages in general do not tolerate consonant clusters, such as ''-mpt-''.) However, what might seem like an extraneous /<del style="font-weight: bold; text-decoration: none;">''</del>p<del style="font-weight: bold; text-decoration: none;">''</del>/ and the unvoicing of voiced /<del style="font-weight: bold; text-decoration: none;">''</del>d<del style="font-weight: bold; text-decoration: none;">''</del>/ can be explained phonetically. The insertion of a bilabial voiceless plosive between the preceding bilabial /<del style="font-weight: bold; text-decoration: none;">''</del>m<del style="font-weight: bold; text-decoration: none;">''</del>/ and a following dental is not without precedent. In English, for example, the ''p'' in ''redemption'' represents a phonetic spelling of ''redeem'' plus the nominalizing ending ''–tion''. The phenomenon also occurs in the Semitic languages. The common Semitic word for “sun” is ''šmš'', the vowels varying between ''šamaš'' and ''šamšu''. The latter form cannot be pronounced without the insertion of a voiceless bilabial plosive, a /<del style="font-weight: bold; text-decoration: none;">''</del>p<del style="font-weight: bold; text-decoration: none;">''</del>/. Thus, the Hebrew personal name ''Šimšōn'', which is based on ''šmš'', is sometimes spelled with a /<del style="font-weight: bold; text-decoration: none;">''</del>p<del style="font-weight: bold; text-decoration: none;">''</del>/ when the name passes into another language, such as Greek, Sampson.<ref>The Greek spelling of the Hebrew name ''Šimšōn'' (a name based on ''šmš'') is Sampson σαμψων. Also, the Ugaritic spelling of ''šmš'' is ''špš'', clearly with a voiceless bilabial plosive replacing the voiced bilabial /<del style="font-weight: bold; text-decoration: none;">''</del>m<del style="font-weight: bold; text-decoration: none;">''</del>/ in the writing.</ref> </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The fact that the /p/ is the locus of several scribal corrections in the original and the printer’s manuscripts may indicate an initial question in the dictation process about its presence in this proper name.<ref> The original manuscript reads “[ram]eum{p}tom” while the printers manuscript reads “Rameu{p(-)׀m}ptom”.</ref> (Semitic languages in general do not tolerate consonant clusters, such as ''-mpt-''.) However, what might seem like an extraneous /p/ and the unvoicing of voiced /d/ can be explained phonetically. The insertion of a bilabial voiceless plosive between the preceding bilabial /m/ and a following dental is not without precedent. In English, for example, the ''p'' in ''redemption'' represents a phonetic spelling of ''redeem'' plus the nominalizing ending ''–tion''. The phenomenon also occurs in the Semitic languages. The common Semitic word for “sun” is ''šmš'', the vowels varying between ''šamaš'' and ''šamšu''. The latter form cannot be pronounced without the insertion of a voiceless bilabial plosive, a /p/. Thus, the Hebrew personal name ''Šimšōn'', which is based on ''šmš'', is sometimes spelled with a /p/ when the name passes into another language, such as Greek, Sampson.<ref>The Greek spelling of the Hebrew name ''Šimšōn'' (a name based on ''šmš'') is Sampson σαμψων. Also, the Ugaritic spelling of ''šmš'' is ''špš'', clearly with a voiceless bilabial plosive replacing the voiced bilabial /m/ in the writing.</ref> </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The voiceless /<del style="font-weight: bold; text-decoration: none;">''</del>t<del style="font-weight: bold; text-decoration: none;">''</del>/ instead of the voiced /<del style="font-weight: bold; text-decoration: none;">''</del>d<del style="font-weight: bold; text-decoration: none;">''</del>/ can be explained by assimilation. I.e., the bilabial /<del style="font-weight: bold; text-decoration: none;">''</del>m<del style="font-weight: bold; text-decoration: none;">''</del>/ produces the voiceless /<del style="font-weight: bold; text-decoration: none;">''</del>p<del style="font-weight: bold; text-decoration: none;">''</del>/ before a dental, and the voiceless /<del style="font-weight: bold; text-decoration: none;">''</del>p<del style="font-weight: bold; text-decoration: none;">''</del>/ influences the voiced dental /<del style="font-weight: bold; text-decoration: none;">''</del>d<del style="font-weight: bold; text-decoration: none;">''</del>/, becoming the unvoiced /<del style="font-weight: bold; text-decoration: none;">''</del>t<del style="font-weight: bold; text-decoration: none;">''</del>/.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The voiceless /t/ instead of the voiced /d/ can be explained by assimilation. I.e., the bilabial /m/ produces the voiceless /p/ before a dental, and the voiceless /p/ influences the voiced dental /d/, becoming the unvoiced /t/.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>See also [[Rameumptom Variants]]</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>See also [[Rameumptom Variants]]</div></td></tr>
</table>Bamanda3https://onoma.lib.byu.edu/index.php?title=RAMEUMPTOM&diff=8391&oldid=prevBamanda3 at 23:07, 26 June 20132013-06-26T23:07:25Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 17:07, 26 June 2013</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The name '''RAMEUMPTOM''' is defined in the Book of Mormon as “the holy stand” ([http://lds.org/scriptures/bofm/alma/31.21,%2023?lang=eng#20 Alma 31:21&23]) and is described as “a place of standing, which was high above the head” ([http://lds.org/scriptures/bofm/alma/31.13?lang=eng#12 Alma 31:13]).</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>The name '''RAMEUMPTOM''' is defined in the Book of Mormon as “the holy stand” ([http://lds.org/scriptures/bofm/alma/31.21,%2023?lang=eng#20 Alma 31:21&23]) and is described as “a place of standing, which was high above the head” ([http://lds.org/scriptures/bofm/alma/31.13?lang=eng#12 Alma 31:13]).</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div> </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The first element of the name is most likely related to Hebrew ''rām'', “to be high, to be exalted,” and ''rāmâ'', “eminence, high place,” the same root that appears in the biblical geographic name [[RAMAH|R<small>AMAH</small>]], “hill” (cf. Book of Mormon [[RAMAH|R<small>AMAH</small>]]). R<small>AMEUMPTOM</small> could be a noun chain with ''râme'' as a masculine construct plural, meaning “the elevations of.” The ''-umptom'' would then be a nomen rectum, possibly from Hebrew ''ʿōmed'' , “place, position, location,” with either a pronominal suffix, analogous to the 3rd person plural possessive pronoun ''-ām'',<ref>[http://lds.org/scriptures/ot/neh/8.7?lang=eng#6 Nehemiah 8:7] “the people stood in their place,” where “their place” is pointed ''ʿōmdām''; see also [http://lds.org/scriptures/ot/neh/9.3?lang=eng#2 Nehemiah 9:3]; [http://lds.org/scriptures/ot/neh/13.11?lang=eng#10 13:11]; [http://lds.org/scriptures/ot/2-chr/30.16?lang=eng#15 2 Chronicles 30:16]; and [http://lds.org/scriptures/ot/2-chr/35.10?lang=eng#9 35:10].</ref> or with the nominalizing ending ''–ōm''.<ref>''-ōm'' as in Gershom ([http://lds.org/scriptures/ot/ex/2.22?lang=eng#21 Exodus 2:22]; [http://lds.org/scriptures/ot/ex/18.3?lang=eng#2 18:3]); Milcom, the Ammonite deity ([http://lds.org/scriptures/ot/1-kgs/11.7,%2033?lang=eng#6 1 Kings 11:7&33]); and ''ʿēyrōm'', “the state of being naked, naked” ([http://lds.org/scriptures/ot/deut/28.48?lang=eng#47 Deuteronomy 28:48], [http://lds.org/scriptures/ot/ezek/18.7?lang=eng#6 Ezekiel 18:7] and [http://lds.org/scriptures/ot/gen/3.7?lang=eng#6 Genesis 3:7]), possibly similar to the common Semitic nominalizing ending ''–ān/ōn''.</ref> The latter ending is probably to be preferred because of the analog form in Arabic, ''ʿumdān'' “standing.” Given these two Hebrew lexemes, ''rām'' and ''ʿōmed'', the meaning of R<small>AMEUMPTOM</small> would then be “the heights/ elevations of (their) stand” ([[Robert F. Smith|RFS]]), a definition that accords well with the interpretation that the Book of Mormon writers provided.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The first element of the name is most likely related to Hebrew ''rām'', “to be high, to be exalted,” and ''rāmâ'', “eminence, high place,” the same root that appears in the biblical geographic name [[RAMAH|R<small>AMAH</small>]], “hill” (cf. Book of Mormon [[RAMAH|R<small>AMAH</small>]]). <ins style="font-weight: bold; text-decoration: none;">'''</ins>R<small>AMEUMPTOM</small><ins style="font-weight: bold; text-decoration: none;">''' </ins>could be a noun chain with ''râme'' as a masculine construct plural, meaning “the elevations of.” The ''-umptom'' would then be a nomen rectum, possibly from Hebrew ''ʿōmed'' , “place, position, location,” with either a pronominal suffix, analogous to the 3rd person plural possessive pronoun ''-ām'',<ref>[http://lds.org/scriptures/ot/neh/8.7?lang=eng#6 Nehemiah 8:7] “the people stood in their place,” where “their place” is pointed ''ʿōmdām''; see also [http://lds.org/scriptures/ot/neh/9.3?lang=eng#2 Nehemiah 9:3]; [http://lds.org/scriptures/ot/neh/13.11?lang=eng#10 13:11]; [http://lds.org/scriptures/ot/2-chr/30.16?lang=eng#15 2 Chronicles 30:16]; and [http://lds.org/scriptures/ot/2-chr/35.10?lang=eng#9 35:10].</ref> or with the nominalizing ending ''–ōm''.<ref>''-ōm'' as in Gershom ([http://lds.org/scriptures/ot/ex/2.22?lang=eng#21 Exodus 2:22]; [http://lds.org/scriptures/ot/ex/18.3?lang=eng#2 18:3]); Milcom, the Ammonite deity ([http://lds.org/scriptures/ot/1-kgs/11.7,%2033?lang=eng#6 1 Kings 11:7&33]); and ''ʿēyrōm'', “the state of being naked, naked” ([http://lds.org/scriptures/ot/deut/28.48?lang=eng#47 Deuteronomy 28:48], [http://lds.org/scriptures/ot/ezek/18.7?lang=eng#6 Ezekiel 18:7] and [http://lds.org/scriptures/ot/gen/3.7?lang=eng#6 Genesis 3:7]), possibly similar to the common Semitic nominalizing ending ''–ān/ōn''.</ref> The latter ending is probably to be preferred because of the analog form in Arabic, ''ʿumdān'' “standing.” Given these two Hebrew lexemes, ''rām'' and ''ʿōmed'', the meaning of <ins style="font-weight: bold; text-decoration: none;">'''</ins>R<small>AMEUMPTOM</small><ins style="font-weight: bold; text-decoration: none;">''' </ins>would then be “the heights/ elevations of (their) stand” ([[Robert F. Smith|RFS]]), a definition that accords well with the interpretation that the Book of Mormon writers provided.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The Masoretic pronunciation ''ʿōmed'' for “stand” denotes a “qutl” form that would have originally been pronounced with an initial /''u''/, as in Arabic ''ʿumdān''.<ref>In his “Vestiges,” [[John A. Tvedtnes|JAT]] has suggested the connection of Hebrew ''ʿōmed'' with Arabic ''ʿumdān'' “standing,” which is descriptive of Muslim pilgrims on Hajj who stand on the Plain of Arafat with arms raised praying for repentance. [[Robert F. Smith|RFS]] notes the ancient Jewish tradition of speaking the ''ʿAmida'' (from the same root as ''ʿōmed'') prayer while standing. See E. Werner, ''The Sacred Bridge'', pp. 11-13, 15-16, which relates directly to the form, function and meaning of R<small>AMEUMPTOM</small>, “holy stand.” </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The Masoretic pronunciation ''ʿōmed'' for “stand” denotes a “qutl” form that would have originally been pronounced with an initial /''u''/, as in Arabic ''ʿumdān''.<ref>In his “Vestiges,” [[John A. Tvedtnes|JAT]] has suggested the connection of Hebrew ''ʿōmed'' with Arabic ''ʿumdān'' “standing,” which is descriptive of Muslim pilgrims on Hajj who stand on the Plain of Arafat with arms raised praying for repentance. [[Robert F. Smith|RFS]] notes the ancient Jewish tradition of speaking the ''ʿAmida'' (from the same root as ''ʿōmed'') prayer while standing. See E. Werner, ''The Sacred Bridge'', pp. 11-13, 15-16, which relates directly to the form, function and meaning of <ins style="font-weight: bold; text-decoration: none;">'''</ins>R<small>AMEUMPTOM</small><ins style="font-weight: bold; text-decoration: none;">'''</ins>, “holy stand.” </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Interestingly, the term ''ʿōmed'', translated “standing-place” is always preceded in the Hebrew Bible by the preposition ''ʿal'', hence “upon their standing-place,” which may imply a special spot, perhaps a platform for notables such as the one used at the festival of Sukkot ([[John A. Tvedtnes|JAT]]), or a type of “high place” (“shrine” in the JPS translation), from the Hebrew ''bāmā'' (see [http://lds.org/scriptures/ot/1-kgs/11.7?lang=eng#6 1 Kings 11:7]; [http://lds.org/scriptures/ot/jer/48.35?lang=eng#34 Jeremiah 48:35], etc.). Some early Christian church buildings also contained a ''bema'', a raised platform, for example at Qirk Bize, Syria. Many synagogues also still feature a ''bima''.</ref> This could explain the /''u''/ vowel rather than the /''o''/ of ''ʿōmed''. The “qutl” form with affix would also explain why there is no vowel between the ''m'' and the ''t''.<ref> Qutl forms in Hebrew take a helping vowel between the second and third radicals when there is no affix. But when an affix is added, such as the pronominal suffix, the helping vowel is no longer needed and elides.</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Interestingly, the term ''ʿōmed'', translated “standing-place” is always preceded in the Hebrew Bible by the preposition ''ʿal'', hence “upon their standing-place,” which may imply a special spot, perhaps a platform for notables such as the one used at the festival of Sukkot ([[John A. Tvedtnes|JAT]]), or a type of “high place” (“shrine” in the JPS translation), from the Hebrew ''bāmā'' (see [http://lds.org/scriptures/ot/1-kgs/11.7?lang=eng#6 1 Kings 11:7]; [http://lds.org/scriptures/ot/jer/48.35?lang=eng#34 Jeremiah 48:35], etc.). Some early Christian church buildings also contained a ''bema'', a raised platform, for example at Qirk Bize, Syria. Many synagogues also still feature a ''bima''.</ref> This could explain the /''u''/ vowel rather than the /''o''/ of ''ʿōmed''. The “qutl” form with affix would also explain why there is no vowel between the ''m'' and the ''t''.<ref> Qutl forms in Hebrew take a helping vowel between the second and third radicals when there is no affix. But when an affix is added, such as the pronominal suffix, the helping vowel is no longer needed and elides.</ref></div></td></tr>
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</table>Bamanda3https://onoma.lib.byu.edu/index.php?title=RAMEUMPTOM&diff=8095&oldid=prevBamanda3 at 22:42, 14 June 20132013-06-14T22:42:35Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 16:42, 14 June 2013</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Rameumptom Variants|Rameupptom]]</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Rameumptom Variants|Rameupptom]]</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>'''[[Deseret Alphabet]]:''' 𐐡𐐈𐐣𐐀𐐊𐐣𐐑𐐓𐐊𐐣 (<del style="font-weight: bold; text-decoration: none;">ræmiʌmptʌm</del>)</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>'''[[Deseret Alphabet]]:''' 𐐡𐐈𐐣𐐀𐐊𐐣𐐑𐐓𐐊𐐣 (<ins style="font-weight: bold; text-decoration: none;">ræmiːʌmptʌm</ins>)</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>'''Notes'''</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>'''Notes'''</div></td></tr>
</table>Bamanda3https://onoma.lib.byu.edu/index.php?title=RAMEUMPTOM&diff=7867&oldid=prevBamanda3 at 20:52, 10 June 20132013-06-10T20:52:39Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 14:52, 10 June 2013</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Rameumptom Variants|Rameupptom]]</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Rameumptom Variants|Rameupptom]]</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>'''[[Deseret Alphabet]]:''' 𐐡𐐈𐐣𐐀𐐊𐐣𐐑𐐓𐐊𐐣</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>'''[[Deseret Alphabet]]:''' 𐐡𐐈𐐣𐐀𐐊𐐣𐐑𐐓𐐊𐐣 <ins style="font-weight: bold; text-decoration: none;">(ræmiʌmptʌm)</ins></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>'''Notes'''</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>'''Notes'''</div></td></tr>
</table>Bamanda3