Two dominant dates for creation using such models exist, about 5500 BCE and about 4000 BCE. These were calculated from the genealogies in two versions of the Bible, with most of the difference arising from two versions of Genesis. The older dates are based on the Greek Septuagint. The later dates are based on the Hebrew Masoretic text. The patriarchs from Adam to Terach,[7] the father of Abraham, were often 100 years older when they begat their named son in the Septuagint than they were in the Hebrew or the Vulgate (Genesis 5, 11). The net difference between the two genealogies of Genesis was 1466 years (ignoring the "second year after the flood" ambiguity), which is virtually all of the 1500-year difference between 5500 BCE and 4000 BCE.
Some Traditionalist Catholics use the year 5199 BC, which is taken from Catholic martyrologies, and referred to as the true date of Creation in the "Mystical City of God," a 17th-century mystical work written by María de Ágreda concerning creation and the life of the Virgin Mary. This year was used by the church historian Eusebius in 324.[8]
In the English-speaking world, one of the most well known estimates in modern times is that of Archbishop James Ussher (15811656), who proposed a date of Sunday, October 23, 4004 BCE; he placed the beginning of this first day of creation, and hence the exact time of creation, at the previous nightfall, exactly 4,000 years before the birth of Christ according to the ideas of his time. (See the Ussher chronology).[3]
In the second century BCE one Jewish writer wrote the Book of Jubilees, an attempt to divide the Genesis chronology into 7 and 49 year cycles (Sabbatical and Jubilee cycles).
The majority of classical Rabbis hold that the Earth was created around 6,000 years ago.[9] This view is based on a chronology developed in a midrash, Seder Olam, which was based on a literal reading of the book of Genesis. It is considered to have been written by the Tanna Yose ben Halafta and covers history from the creation of the universe to the construction of the Second Temple in Jerusalem. It is known, however, that a literal approach is not always warranted when interpreting the Torah.[10] Two of the most influential rabbis commenting on the Talmud, Maimonides (Rambam) and Nahmanides (Ramban) held that Genesis should not be taken literally. A minority of classical rabbis believed that the world is older, basing their conclusions on verses in the Talmud the midrash.
Scholars subscribing to literal interpretations give two dates for creation according to the Talmud. They state that the first day of creation week was either Elul 25, AM 1 or Adar 25, AM 1, almost twelve or six months, respectively, after the modern epoch of the Hebrew calendar. Most prefer Elul 25 whereas a few prefer Adar 25. When these dates were chosen, both were the first day of the week (Sunday), but in the modern calendar, developed later, they are not. The sixth day of Creation week, when Adam was created, was the first day of the following month, either Tishri or Nisan, the first month of either the civil or biblical year, respectively. In both cases, the epoch of the modern calendar was called the molad tohu or mean new moon of chaos, because it occurred before Creation. This epoch was Tishri 1, AM 1 or October 7, 3761 BCE, the latter being the corresponding tabular date (same daylight period) in the Julian calendar.[11]
Scholars of the Kabbalah taught that the Earth was created over 6,000 years ago. Bahya ben Asher concludes that there were many time systems occurring in the universe long before the spans of history that man is familiar with, and based on the Kabbalah, calculates that the Earth is billions of years old.[9]
Dating Creation - Wikipedia, the free encyclopedia