Antediluvian Patriarch 800-year Generation Cycles form the secondary
age lunar/solar category. Adam lived 800-years after he begat Seth.
The Mesoamerican Calendar doubles 400-years for 800-years. Enoch in
the Holy Bible used a 364-day-calendar-year. Numerical matching
modified the Mayan 104-year Venus Round for the Biblical primary
105-year age of Seth. Twenty multiples of 20-year Katun lunar/solar
cycles amount to the Mayan 400-year Baktun cycle.
Mesoamerican Calendars of the Aztec, Inca and Maya cultures
inclusively are labeled Mesoamerican Calendars for technical
purposes by timeemits. Earlier Ages_of_Adam
material identifying Sun Kingdoms’ Calendars is appropriately
updated in the Holy_of_Holies.
South and Central American people also included many other subgroups
such as Mixtec, Toltec and Izzapans. Individual gods and names
for varied widely across the Mesoamerican pantheon. Operations
of the calendar tended to stay consistent throughout. A
360-day-Tun-year and a 260-day-Tzolken-year were the primary time
keeping instruments. Mesoamerican Calendars expand with prolific
adaptation of 360-year-Tun-cycles and
260-year-Tzolken-sacred-cycles. Patterns of the Antediluvian
Calendar recorded in Genesis 5
for the lineage following applies this reckoning for the primary age
category. Each character listed in the calendar chain has time
until he fathers the son. Hence, the primary age notes the
first age recorded for each character. All primary ages taken
together form the primary age category. For example, Genesis 5:3 tells us Adam lives
130-years until his son, Seth is born. The primary 130-year
age of Adam becomes the first entry in column 2 of the table.
The begat genealogy following Adam lists a secondary age from the
time of fathering the son, until the character’s death. Adam
lives for 800-years following the birth of Seth. The secondary
age category is total lunar/solar time, denoted here “l/s”, and
includes all Patriarchs in successive order. The original
19-year-l/s-cycle of the Jewish Calendar modifies to become a
20-year-l/s-cycle regarding the Mesoamerican Calendars.
Multiples of 20-year-l/s-cycles form the secondary age
category. Each year in the 20-year-l/s-cycle was a
360-day-Tun-year. Mayan terminology employs the prefx “Ka” in
the word Katun that describes one 20-year-Katun-cycle. Twenty
multiples of the 20-year-Katun-cycle permits the Mayan prefix “Bak”
to describe a 400-year-Baktun-cycle. Increments of
400-year-Baktun-cycles counted the secondary ages for all characters
in the Antediluvian Calendar.
The next logical step to recording time was to double the
400-year-Baktun-cycle. Abraham's covenant with the Lord relates to a 400-year span
in Genesis 15:13 - 16, with
literal Hebrew definitions arising from the presence of
ancestry. The next age bracket advances the l/s calendar to
the 800-year era. Twice the 400-year-Baktun-cycle measures the
800-year Generation Cycle. Calendar references for the "begat"
genealogy following Adam affix 800-year Generation Cycles to each
named character’s secondary age category. Actions of doubling
and halving time interval tools discovered from associated calendars
yield a repeating order. The procedure of God coming between and dividing
time continues further lunar/solar separations.
"And the days of Adam after he
had begotten Seth were eight hundred years: and he begat sons
Adam lived for 800-years in a full Generation Cycle following the
birth of Seth. The secondary 800-year age of Adam arises from
two successive 400-year-Baktun-cycles of the ancient Mesoamerican
Calendars. The 400-year-Baktun-cycle holds the most
significant position of the Mayan Long Count Initial Series or
5200-year Great Cycle. Mesoamerican dating usually depends
upon the Great Cycle with 13 different 400-year-Baktun-cycles.
The secondary age category adds 400-year increments for each major
l/s event. This work applies the 800-year Generation Cycle to
describe the time following the birth of Seth until the death of
Critical points in the primary age category coincide with
400-year-Baktun-cycle transitions. The
260-year-Tzolken-sacred-cycle halves to chronicle the primary
130-year age of Adam. At this primary age category critical
point, the 400-year-Baktun-cycle doubles to get 800-years in the
secondary age of Adam. Each 400-year-Baktun-cycle adds to the
secondary age category “l/s” year total. Additions that extend
the length of the l/s calendar required changing the masculine
solar-side of lunar/solar separation time. Simply doubling the
primary 130-year age of Adam would have resulted in the original
260-year-Tzolken-sacred-cycle. A different method needs to
record the next layer of the calendar.
The scriptures chose to show the next masculine, solar-side of time
projection as the primary 105-year age of Seth. By doubling
the 400-year-Baktun-cycle, we get the secondary 800-year age of
Adam. The primary age of Adam halves a
260-year-Tzolken-sacred-cycle. The secondary age doubles the
400-year-Baktun-cycle to achieve 800-years. Seth’s distinctive
105-year solar-side time split is half of the solar-side 210-years
time split. After Adam's 800-year secondary age, the complete
210-years of solar-side separation time divide in half for
105-years. Numerical matching coins 105-days and 105-years in
a 105-days-and-years single term to be the primary age of
Seth. Dividing the primary age 260-year-Tzolken-sacred-cycle
in half simultaneously begins the second 400-year-Baktun-cycle in
the secondary age category.
Baktun cycles having 400-years increment the secondary age category
and synchronize the primary ages. Corresponding primary age
category elements of the 260-year-Tzolken-sacred-cycle interleave
with solar-side time splits. Adam’s first half of the
260-year-Tzolken-sacred-cycle is followed by Seth’s first half of
solar-side time split. Secondary age 800-year Generation
Cycles repeat for each Patriarch from Adam through Jared.
Ideas of God dividing and
coming between lunar and solar separation times transfer to people
with other ordained principles. The mirror image of God was man. Pharaohs and
kingly leaders of the ancient world mediate between the heavenly
realm in the afterlife and mortal humanity below. God and man together conformed
to notions of masculine, sun-side reckoning for lunar/solar
time. The sky-father concept carries forth by assigning a
lesser deity rule to past monarchs. Personal pronoun names and
the generic literal meanings combine to explain characters such as
Adam. Early theology substitutes monarchs, deities and other
character names for specific allotted times.
In literal Hebrew and English, the name of Adam applies in two
ways. The generic man exists in the mortal sense. Adam
also recognizes the personal pronoun name for a deified king
patriarch type of character. Working along these lines,
synchronism between two types of years had to be developed.
First, there was the agricultural 260-day sacred year.
Secondly, a midpoint 360-day type of year was halfway between lunar
and solar years. The 360-day midpoint length of year helped
measure the time of God
coming between and separating greater differences involved with
The 800-year Generation Cycle dominated the lineage following
Adam. Once the secondary 800-year age of Adam had completed to
produce the primary 105-year age of Seth, another 800-year
Generation Cycle adds to continue the pattern. Through the
genealogy following Adam, i.e. Seth, Enos, Cainan, Mahalaleel, and
Jared, each secondary age incorporates an 800-year Generation
Cycle. Based on actual heavenly observations, this time had to
pass to properly record later lunar/solar time splits found in the Holy Bible.
Antediluvian Calendar Table Figure 1
|Primary Age Cat
|Tzolken Sacred Years
||400-Year Baktun Cycle
||Secondary Age Cat L/S
Antediluvian Calendar Table Figure 1
The oldest written calendar information in the world penetrates into
the past extreme. We are using the ancient Jewish, Egyptian,
and Mesoamerican calendars in braided fashion to develop the oldest
trunk line of calendar science ever known. To put this
material in better perspective, we should pause for a moment to
grasp the magnitude of this discovery.
About 5,000 years ago, or 3,000 B.C.E., the early Egyptians were
experimenting with stepped pyramid building. Djoser’s Step
Pyramid at Saqqara and Ziggurats have resemblance to later
Mesoamerican stepped pyramids. Later ruling dynasties would
modify their architecture to the sloped pyramid. The Great
Pyramid of Cheops is a wonder of the ancient world and the most
famous of the sloped pyramids. Wooden or reed sailing vessels
may have served passage for people to carry the calendar to the New
World and settle near the Yucatan Peninsula. Many are the
Mayan ruins and others that support a link across the ocean so long
ago. Pyramid facades and temple entrances show evidence of
similar decoration. Stelae, standing stones, and sacred
pillars often mentioned in the Old
Testament indicate religious and social connections.
The custom of carving stone pillars for writing, glyph pictures and
preserving calendar records was common throughout Central and South
Sacred writings tend to mix calendar recognition with the
afterlife. Life after death is a cultural belief practiced
from the ancient world through modern times. Proper respect
for the dead is a religious behavior imperative. Abel’s blood
crying out from the ground is our first scriptural evidence of
burial having spiritual ties (Genesis
4:10). Eternal spirits in the heavenly realm are
detached from calendar time restraints.
We know the story about Moses and the Exodus by the Israelites from
Egyptian bondage. Moses grew up in the house of the Pharaoh
and certainly had access to past Egyptian calendar information (Exodus 2:9-10). Egyptian
temple initiates trained in the secret operations of the
calendar. Priestly neophytes participated in special
rituals. Both Hebrew and Egyptian religions monitored exactly
who knew what regarding the deeper mysteries of the calendar.
Mesoamerican lore preserves an abundance of calendar ceremonial
tells the story of the revelation at Mt. Sinai, Jubilee Years and
instructions for keeping sacred feasts and festivals. The
Jewish Ordo de
Secretis Intercalationis endorses the secret order of
calendar intercalations. Given the sanctity of keeping Sabbath
and other holidays as holy, calendar information is sacred.
Enoch achieves the status of Metatron following the transfiguration
mentioned in Genesis 5: 24
and Hebrews 11:5.
Perception of the spirit world combines bits and pieces of calendar
data with dual philosophies toward heaven and hell. Enoch 3
encapsulates angelology with imagery. The significant number
72 connects angels and heavenly princes. Raphatiel is the
prince appointed over the constellations and accompanied by 72 great
and honored angels (Ch. XVII:6-7). There are also 72 princes
in the kingdoms of the world (Ch. XXX). Other references point
to the righteous Metatron’s 72 wings. Subordinate to the Holy
One, vast numbers measure 354 thousand (parasangs) for the moon and
365,000 (myriads of) ministering angels for the sun (Ch.
XVII:5-7). Numerical relationships written into the angelology
of Enoch appear as metaphors, exactly like Egyptian mythology.
For the other Patriarchs, ending the secondary age brought
death. Death launched the afterlife continuity for humans and
Majesty in the heavens is complete at the four heads of four fiery
rivers. There are 7 heavens and 49 costly stones in the royal
crown which shines the light of the sun globe (Ch. 12:3). The
ultimate Holy One is seated upon the Throne of Glory. Two
great princes serve as keepers to write the book of the living and
the book of the dead. Enoch 3 is full of colorful metaphors
that predominately associate with continuous weekly Sabbaths.
The brilliance of Shekina has 1,000 times the brilliance of the
sun. A dark cloud veils Shekina to shield mortal people from
the blinding light.
Enoch 2 and Enoch 3 define physical astronomy rather than
concentrating on relevant heavenly visions. Operation of the
364-day Enochian year integrates closely with Mesoamerican and
Egyptian calendar formats. Evangelical fire and brimstone
mimic Enoch 3. Sabbath Days and Sabbath year-weeks conform to
guidelines established by the Holy One. Lunar months having
29-days or 30-days expand to 29-years or 30-years in a month of
numerically matched years. The potential exists to isolate
800-year Generation Cycles in each secondary age from the total
secondary age. Birth, death and Enoch’s translation outline
all three works of Enoch. A lifetime 365-solar-year age
suggests factors that influenced early calendars.
The Enochian Sect was only one group of Jewish believers.
Geographically speaking, the 364-day-Ethiopic-year covered a larger
area and certainly included more people. According to Dr.
Aberra Molla, Ethiopian people were using the
364-day-Ethiopic-Calendar perhaps as early as 5493 Ethiopian
B.C. The 364-day-Ethiopic-calendar was the parent calendar for
the Jewish version and Mesoamerican variations. In order to
reconstruct the oldest Antediluvian Calendar we have to borrow
terminology and teaching from the Mesoamericans. Calculations
involving the primary 105-year age of Seth exactly figure
147-Tzolken-sacred-years. Whole number integers were customary
for ancient calendar reckoning. The scenario numerically
matching 105-days-and-years in a single term for Seth fosters a
Judaic version and a Mayan version. Both systems associated
the 104-year Venus Round with the character we call Seth. The
Judaic version recorded the primary 105-year age of Seth.
Mayans divided a 104-year Venus into two 52-year Calendar
Rounds. The Judaic version divided the 105-year variation
according to two 50-year Jubilee Cycles. The last 5-years
having 364-days each equal 7-Tzolken-sacred-years or
1,820-days. Seven Tzolken-sacred-years add with the second
800-year Generation Cycle for Seth using a 364-day-calendar-year.
Religious attitudes toward agriculture derive from the
calendar. Feast, famine, planting and harvesting depended upon
the seasons. Movement of celestial light and dark objects
formed the rungs of the calendar ladder. The Babylonian
calendar compares with the Jewish in early periods. Dual
Jewish and Babylonian monthly names are shared with the Metonic
19-year Jewish Calendar. The state of agricultural products,
special conditions, weather and the prevailing astronomical opinions
had impact on the calendar.
Early ages in the dawn of civilization need definite chronology or a
presently known dating system. Nomadic hunters and seed
gatherers began to develop culture, settling into small
communities. Some 20,000 years ago in lands east of the
Mediterranean Sea, the diversity of culture was spreading. An
agricultural community arose in the "Fertile Crescent" portion of
the world. Social graduation to using seasons of planting and
harvesting was historically comparable with the advent of
specialized labors. Rich soil of the locale and the
availability of a fresh water supply permitted the land to be
cultivated for crops. The eastern Mediterranean coastline
supplemented human diet with an easy harvest. Greek writers
later knew the fertile region between the rivers Tigris and
Euphrates as Mesopotamia. Literally, the area was "between the
rivers" to the Greeks. Biblical geography has aided historical
science. Scripture reports l/s calendar eras with
extraordinary language and meaning adequate for classical science.
The Mediterranean coastlands supported agriculture. Mild
winters, fertile soil and the autumnal rainy season provided ideal
growing conditions. People lived near the exalted "Garden of
Eden" all year long. Maturation of the societies blended the
ability to share cumulative knowledge gained, pass this resultant
knowledge down to their children and engage in deductive reasoning
that allowed the group to acquire skills. Humankind had
satisfied basic needs of food, clothing and shelter to logically
plan. Citizens gravitated into small groups to aid one another
and became dependent on specialized vocations. The
agricultural economy developed into city life, complete with a
variety of labor divisions. These techniques of social grid
work provided mastery of increasingly complex skills.
Civilization was beginning to evolve.
Historians generally agree that agriculture had begun roughly 10,000
B.C.E. - 8,000 B.C.E. in that part of the world called
Mesopotamia. Domesticated sheep and cattle also existed during
this time. The scriptures mention that Abel kept sheep and
Cain was a tiller of the ground (Genesis
4:2). Initial confirmation adheres to the need for an
accurate calendar in order to establish planting and harvesting
times during the year. Three agricultural festivals that date
from the Exodus are the Festival of Unleavened Bread, Feast of
Tabernacles and the Feast of First Fruits. Optimizing crop
production would be the effective goal of a precise calendar.
The Jewish Jubilee calendar year included two growing seasons that
ended in harvest celebrations. Five days after the Day of
Atonement, the fifteenth day of Tishri celebrates a 7-day festival
called the Feast of Tabernacles, or Sukkot (Leviticus 23:34, Deuteronomy 16:13-16).
Seven days commemorate the forty years that the children of Israel
wandered in the desert following the Exodus from Egypt. The
temporal nature of life gives reason to erect temporary shelters,
wherein eating at least one meal per day in the Sukkah honors God's provisions. The
whole family decorates the Sukkah booth with fruits and
vegetables. Partial walls and roof admit sunlight and provide
shaded areas. Later observances converted this Festival of
Ingathering harvest celebration into a historical festival.
Also called the Feast of Trumpets, Tabernacles was the only feast
with specific instructions to rejoice. The lulav (branches of
four species) and the etrog (citron) are traditional wave
offerings. The Feast of Booths marks thanksgiving for the
fruit and grain harvest. Grapes for wine, barley and wheat
were the crops gathered. Coming at completion of the entire
harvest, the shofar blast heralds the second bounty in the modern
Fifty days after the Passover anniversary celebrating the night of
the Exodus is the Feast of First Fruits (Numbers 28:26). Known as the springtime feast
holiday Shavu'ot, the festival occurs during the Jewish month of
Sivan (Esther 8:9).
English translation adapts the word sometimes to Shav'ot, Sabbouth,
or Shabout. Seven weeks of seven days determines the name
Feast of Weeks for same festival and the transition day from the
sixth to the seventh day in the month of Sivan. Sivan is the
third month of the sacred festival year, and the ninth month of the
modern Jewish Calendar year. The sixth of Sivan honors
Shavu'ot for a single day only in Israel. Elsewhere, the sixth
and seventh days of Sivan observe Shavu'ot. The 50-day lapse
between the two festivals represents the complete 50-year lunar
calendar of Moses. God
ordained Shavu'ot to celebrate the revelation at Mt. Sinai.
This holiday marks the anniversary of giving God's teachings to Moses.
God gave the Hebrews the
first Five Books of Moses, which are called the Torah in Judaism, or
the Pentateuch by Greek terminology. Shavu'ot emphasizes the
Torah with the use of dairy products.
The early agricultural society ended the waiting period for the
harvest. Most likely predating the Exodus, Counting the
Sheaves for fifty days culminated with the first fruits of
spring. Farmers brought the first fruits of the land to the
Temple. Rejoicing in the bounty of the grain harvest marked
the end of the 50-day interval. Decorating with flowers, green
plants, fruits, and vegetables are part of the tradition for the
spring season. Avoiding meat and the use of leather goods
reminds Jewish people to preserve living things during
Shavu'ot. With the destruction of the second Temple in 70 BCE,
the agricultural ritual of the first fruits became symbolic.
The encounter at Mt. Sinai became the focus of the festival.
The Old Testament calendar
system used differences between the lunar year provided by 12-months
of new moons and solar years measured against the stars. The
Great Flood sealed evidence of a vast floating chronology. The
traditions and folklore of Mesopotamia deeply embed the calendar
system based on the sun, moon and stars as natural
timekeepers. Sometime prior to about 3,000 B.C.E. this
calendar centers geographically near the ancient city of
Byblos. Trees likely held lunar month carvings that later
transferred to vertical stone columns. The stationary marker
sited motions of the heavens and recorded them for later
generations. The typical concept is that a small pocket of
civilization evolved ahead of surrounding cultures, probably from
Sumerian roots and moved southward into the Sinai Peninsula and
Before Abraham led the Hebrews away from Ur and King Menes united
the two lands of Egypt, the calendar of Genesis reveals several thousand years. Ages
recorded for the Antediluvian Patriarchs from Adam through Jared
entailed two distinct categories of lunar/solar timekeeping.
The primary age category references the 260-year-Tzolken-sacred
cycle. Halves and quarters of the
260-year-Tzolken-sacred-cycle denote the time until the character
fathers, or starts, the next named character. The secondary
age category references 13 successive 400-year-Batun-cycles.
Baktun cycles count from 1 to 13 in multiples of two
400-year-Baktun-cycles that measure one 800-year Generation
Cycle. The last thirteenth Baktun cycle signifies the end of
the 5200-year Great Cycle. Enoch’s transfiguration of
300-years in the secondary age category culminates the Great Cycle
of 13 x 400-year-Baktun-cycles. The final lifetime
365-solar-year age of Enoch shows a pronounced transition from the
12-lunar-month year to 365-day-solar-years. The identical l/s
pattern carries forward to Mesoamerican calendars.
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Ancient lunar/solar calendars like the Jewish and Mayan calendars
provide the background to understanding early time. Ancient
calendars of the Holy Bible use differences between the moon and
sun, numerical matching and a 364-day calendar year to describe
X-number of days that match with X-number of years. Ages_of_Adam is a free read at
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