Description: The character 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. The Mesoamerican Calendar doubles 400-years for 800-years. An 800-year Generation Cycle describes the secondary age of Adam.
Article Title: 800-Year Generation Cycles
Author: Clark Nelson
Word Count: 3606
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800-Year Generation Cycles
The Mesoamerican Calendars of the Aztec, Inca and Maya cultures inclusively are the Sun Kingdoms’ Calendars for technical purposes of the works at timeemits. 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 Sun Kingdom 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. The Sun Kingdoms’ Calendar expands 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. I call this time the primary 130-year age of Adam.
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 and daughters:"
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 Sun Kingdoms' Calendars. The 400-year-Baktun-cycle holds the most significant position of the 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 Adam.
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 lunar/solar calendars.
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.
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 America.
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 (Gen. 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 rites. Leviticus 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 gods.
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 (Lev. 23:34, Deut. 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 calendar year.
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 Egypt.
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.
Are you a pastor, educator or a student of the Holy Bible? Timeemits.com seeks anointed people to review and contribute to the Ages of Adam ministry. 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 http://www.timeemits.com.