One Day to a Cubit (Interpreter: A Journal of Mormon Scripture Book 3)
What is a Cubit?
For example, the sun and moon in the sky each subtend roughly half a degree in diameter. Readers may try this method on the moon. This and other rough measurements made with the hand are described in many elementary astronomy books. The understanding that a circle has degrees is common knowledge and its use dates back to ancient Mesopotamia.
The near coincidence of the number of degrees in a circle and the number of days in a year means that, as seen from Earth , each day the sun moves [Page ] approximately one degree eastward relative to the background stars. Anciently, one would have stated: The phrase one day to a cubit in the explanation of Facsimile no. However, it has nevertheless remained an intriguing passage. With the extended perspective that a cubit is an angle of a degree, the curious phrase one day to a cubit from the Book of Abraham describes precisely the movement of the brightest celestial object—the sun.
As seen from earth, each day the sun travels one degree eastward with respect to the background stars and constellations. Ancient scholars would have stated that each day the sun travels one cubit. One day to a cubit! Kent Brown, and Michael D.
Interpreter: A Journ | One Day to a Cubit | MagCloud
The Pearl of Great Price: Oxford University Press, Gee, John, and Brian Hauglid, eds. Astronomy, Papyrus, and Covenant. The Cambridge Concise History of Astronomy. Cambridge University Press, Echoes of the Ancient Skies: The Astronomy of Lost Civilizations. New American Library, New York and London: The Travels of Marco Polo. The Pearl of Great Price. Simon and Schuster, Peter Harrison, Ronald L. Numbers, and Michael H. University of Chicago Press, The Pearl of Great Price , ed. Millet and Kent P. Jackson Salt Lake City: Randall Book Company, Rhodes, The Pearl of Great Price: Deseret Book, , The Travels of Marco Polo Harmondsworth: Penguin Books, , Travels of Marco Polo , Numbers, and Michael Shank Chicago: University of Chicago Press, , Cambridge University Press, , 18— Thanks for your comment.
For comparison, this is roughly the height of the constellation Orion. However in this chapter Isaiah 40 the prophet is praising the majesty and power of God, and he may be speaking poetically rather than literally since he also asks. A span of the hand, from the tip of the thumb to the tip of the little finger is apporximately 18 degrees. For comparison, this is about the height of the constellation Orion and slightly less than the length of the Big Dipper.
You might try these in the sky. Whether the comment of Isaiah 40 has a direct relevance to a cubit as a measure of angle, I do not know. If one extends the hand in a span with outstretched arm, the span from the tip of the thumb to the tip of the litte finger is about 18 degrees. By comparison, this is about the vertical height of Orion and nearly as large as the Big Dipper.
However since Isaiah is here praising the power of God, his comment may be meant figuratively,. Back in the late s, University of Utah Prof. He discussed this in his book, Science and Mormonism. Thanks for the note about Dr. Relativity theory is indeed needed to describe many objects and events in the universe, such as the big bang, supernovas, black holes, neutron stars, and other phenomena where very high velocities and very values of gravity are involved.
Indeed, relartivity has been invoked to show how the 15 billion years since the big bang can agree with the six days earthly days of creation, but this involves considerable extrapolation. I cannot see how this helps to solve the time difference of a thousand celestial years and a terrestrial day. Furthermore, phenomena in most stellar systems can be explained without recourse to relativity. A better explanation is to suppose that Kolob is a rotating planet in orbit about a star, and its period of rotation spin period could be any value, including a thousand terrestrial years.
You misunderstood my comment. I suggest you re-read my original posting and check on the ST and its assertion that time becomes distance and vice-versa as one approaches the speec of light. BTW, Kolob may not be a planet as we know them, since it is said to govern various planets. Sorry if I misunderstood your original posting. Thanks for bringing the Cook work to our attention.
You seem to imply that Cook has properly shown accord between a Kolobian day and a thousand terrestrail years by the special theory of relativity. If so, that is fine. However, there may also be a simpler way of obtaining agreement: Of course, some speculation is involved in any case. Packer teaches that the scriptures are like an onion with layer after layer of meaning. There is rarely only one correct interpretation of a scripture passage. Moving outward, time is reckoned ever faster which according to relativity equates with less energy as the distance from God or The Celestial increases.
A thousand of our years is but a day on Kolob. Kolob is the first and the last—the first creation, the first in government see Fac. These 15 are representative of the First Presidency and Quorum of the Twelve. According to Einstein, there is a speed at which God could travel that would cause 1, years to us to appear as one day to Him. The similarities reach beyond the ground plan: The military function of the Tabernacle. The despoiling of the Egyptians during the exodus always seems to be a strange motif if one stops reading after the great events of the exodus.
Focusing on the Tabernacle, Suh demonstrates that the metal spoils taken from the Egyptians provide the material basis for constructing the Tabernacle. The golden calf, however, was the wrong way to use the jewelry taken from the Egyptians;  hence this important episode was placed between the instructions to build the Tabernacle and the Ark in Exodus Suh discovers an antitypal parallel between Exodus Reproduction of the barque boat shrine in the innermost sanctum of the Temple of Horus at Edfu, the Egyptian equivalent of the Israelite Holy of Holies.
Behind the Barque is the shrine where a golden statue of Horus was kept. Each year during the annual festival, the statue of Horus would be placed in his Barque to join the Barque of Hathor in a celebration of their sacred wedding. Parallels between the barque and the Ark. Noegel  has shown: Protective cherubim decorate the barque shrine of the Temple of Horus at Edfu .
Though barks are boats, these barks were rarely set in water. They were rather carried in processions. They were sacred ritual objects. Like the ark that the Levites carry in Israel, the barks were sometimes gold-plated, many were decorated with winged cherubs or birds, they were carried on poles by priests, and they served as a throne and footstool. Of course, Noegel recognized that to the Israelites, the Ark of the Covenant was not, in fact, a barque: It still represented a throne and a footstool and so it still served as a symbol of the divine presence.
It continued to be a sacred object that one could consult for oracles, and its maintenance continued to be the exclusive privilege of the priests. Drawing of an Initiation Sequence from a temple at Karnak, ca. In each scene the words of instruction are written over the heads of the speakers. A notable student of ancient and modern temple ordinances in our day was Hugh W. Nibley, a Brigham Young University professor and internationally respected scholar of ancient cultures.
Speaking of his own endowment in , he remembered: Oh, boy, did I! Nibley remained a devoted participant and student of the temple throughout his life. His writings drew on his extensive knowledge of the ancient world and illuminated many aspects of restored temple ordinances.
He was particularly enthralled with tracing Egyptian rites backward to their earliest surviving traces: The exercise can be carried back to the Pyramid Texts, the oldest large body of religious writings to survive. This large and disorganized collection does not allow for a neat overall comparison, but all the main themes are there — and no others — indicating that the story begins as it ends, with the same plot and characters.
If we take all the topic headings assigned to the various Pyramid Texts by Raymond Faulkner in , we find that they fall readily and completely into six main categories: These six themes are basic to the mysteries everywhere. Referring the readers curious for more detail to the extensive explanations of Nibley, here we will give brief, published descriptions of the Karnak sequence without further comment.
A similar relief at Karnak is described as follows: The kings always had those two fans called the shuit or the khaibit. This is the counterweight which hangs on the breast to impart breath and life. Passage through an ascending sequence of spaces of increasing holiness by means of a series of narrow doors or gateways is a near-universal feature of ancient temples. The degree of sacredness and the difficulty of access increases as one approaches either the innermost or topmost space. If, then, the endowment is ancient and genuine, could Joseph Smith have derived it from gathering together bits of lore from Egypt and elsewhere?
Nibley gives his own answer, and mine, to the question as follows: There are, in fact, countless tribes, sects, societies, and orders from which he might have picked up this and that, had he known of their existence. The Near East in particular is littered with the archaeological and living survivals of practices and teachings which an observant Mormon may find suggestively familiar.
The Druzes would have been a gold mine for Smith. Among the customs and religions of mankind there are countless parallels, many of them very instructive, to what the Mormons do. The Latter-day Saint endowment was not built up of elements brought together by chance, custom, or long research; it is a single, perfectly consistent, organic whole, conveying its message without the aid of rationalizing, spiritualizing, allegorizing, or moralizing interpretations. As always, I appreciate the love, support, and advice of Kathleen M.
Bradshaw on this article. Thanks to Stephen T. Whitlock for allowing me to include his beautiful photographs and for other valuable suggestions. Homan, Divine Warrior; M. Homan, To Your Tents; M. Suh, Tabernacle have produced in-depth studies of Egyptian precedents for the Tabernacle. Noegel, Egyptian Origin for an in-depth comparison between the Egyptian barque shrine and the Ark of the Covenant. John Gee has written an instructive chapter on Edfu and Exodus J. Gee, Edfu and Exodus.
For studies of the origins of the modern LDS temple ordinances, see J. An excellent short video discussing the Tabernacle and the Messiah is available from Daniel Smith at https: A Journal of Mormon Scripture J. A Multi-Faceted Center , https: The Art of Biblical Narrative. Its Symbolism and Meaning Then and Now.
Wipf and Stock, A multi-faceted center and its problems. A Journal of Mormon Scripture 17 Creation, Fall, and the Story of Adam and Eve. Salt Lake City, UT: Temple Themes in the Oath and Covenant of the Priesthood. Enoch, Noah, and the Tower of Babel. The Interpreter Foundation and Eborn Books, A Journal of Mormon Scripture 15 Ricks and Donald W. Temple on Mount Zion 3, The Exodus Pattern in the Bible. Faber and Faber, New York City, NY: Proceedings of the Interpreter Matthew B.
One Day to a Cubit
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