Early Research into early Biblical Age, including Reconciliation of Current Scientific Knowledge and Christian Theology
Following my exposure to the two Bill Nye vs. Ken Ham debates in existence, as well as the debates of Richard Dawkins and Rowan Williams, I have begun the earnest contemplation of the reconciliation of science and religion with regard to the early Earth, pre-Christian fathers, and chronology for related events. The primary subject matter: the geneaology of Adam and the age of his descendents up until the time of Noah. While similar contemplation can be applied to the times pre-dating Adam as well as the times post-dating Noah and the Flood, the particular focus of this Adam-Noah chronology yields a way of thinking about the transition from the less sinful times of Adam to more familiar, and sinful, modern times of Noah; a more accurate historical timeline for the time of the Flood in comparison with modern dating techniques; and reconciliation with the differences between how life for human beings used to be and the way that human beings experience life in modern times.
A reasoning that can be adopted for the adjustment of the change of times related with the lives of Adamian human beings is the very difference in life spans between Adamian human beings and post-flood human beings. This suggests not only a divergence in the physiology of these two groups of humans, but also that of the conditions in which human beings existed. Because of our inaccurate knowledge of this distant past and the lack of scientific research done with respect to the variability of life that existed in Adamian times, compounded with lack of understandings about the significance of sin over the course of human history, accurate numbers regarding the ages and timeframe for Adamian people have not been produced, and are assumably unavailable without some semblance of the divine. It is not until the offspring of Noah’s children that a more regular representation of the lifespans of human beings is presented within the Bible — these more comparable times to modern life differ from those of the early Biblical age mathematically with respect to the recorded age of human beings by a factor of 13.29 beginning with Adam himself and assuming an average human lifespan of 70 years.
From here, there are several paths of reasoning that can be adopted with respect to the research that can be calculated. Given that Adamian life spans range from 13.29 to 11.1 at the time of Lamech, 10 generations from Adam, we can assume that this gradual decrease in the lifespans of human beings is interconnected with humanity itself. Given that human beings of the early Biblical age were blessed with longer lives, presumably attributed to less sin or proximity of the effect of Original Sin, one mode of thought is that human beings who experienced these now unnaturally long lifespans also experienced other related benefits. Originally I adopted the hypothesis that because early Biblical lifespans can be derived as a multiplicable factor of modern lifespans, this same multiplicable factor can be used to determine even longer lifespans of these individuals than were recorded in the Bible. The reasonings that can be adopted are that the difference in lifespan factor can be applied to the total age of Adamian individuals in whole, that the difference in lifespan factor can be applied to the span of a day that these individuals experienced, or that these difference in lifespan factors are not to be applied at all (and thus their years of life are taken as literal). Initially I adopted the premise that these multiplicable factors could be applied to the total ages of the individuals, to be followed with the other two considerations for the purposes of this document.
Adam: 930 years
Adjusted Lifespan: 12,359.7
Seth: 912 years
Adjusted Lifespan: 11,883.36
Enosh: 905 years
Adjusted Lifespan: 11,701.65
Kenan: 910 years
Adjusted Lifespan: 11,830
Mahalalel: 895 years
Adjusted Lifespan: 11,447.05
Jared: 962 years
Adjusted Lifespan: 13,217.88
Enoch: 365 years
Adjusted Lifespan: 1,901.65
Methuselah: 969 years
Adjusted Lifespan: 13,410.96
Lamech: 777 years
Adjusted Lifespan: 8,624.7
Noah: 500 years at age of sons
Adjusted Lifespan (at age of sons): 3,570
The sum of the adjusted lifespans for the Adamian human beings roughly brings the life of Noah at the time of his songs to 99,946.95 years after the life of Adam. This places the Flood at around 100,000 years after Adam and creates an addition of 100,000 years to the times that we associate with the first human beings.
A longer hypothesis that can be tested is by applying the multiplicable factor of lifespan age to the span of days for these individuals. This adjustment brings the age of Adam to 4,511,290.5 years, and creating an addition in the ballpark of 40 million years following the time of Adam to that of the Flood. Without the use of any multiplicable factor for the readjustment of Adamian lifespans, the elapsed time between Adam’s life and the days of Noah’s sons comes to 8,125 years itself, putting the Flood somewhere in that vicitiny of following the life of Adam.
As Christians, should we think about Adamian human beings as having lived 100,000 years ago? 4 million years ago? Or only over 10,000 years ago? The scientific basis itself for which I base a difference in Adamian lifespans can be attributed to to the rotation of the Earth itself (a longer rotation of the Earth creates more days, ergo if days are longer, lifespans are longer). As Christians, we are privy to the knowledge that Adamian human beings did enjoy the blessing of considerably longer lifespans, along with a foundation for thinking about the differences between Adamian and modern times. However, should revelations that bring reconciliation to the world of scientific inquiry and those of Biblical tradition be allowed by the authority of the divine, it’s purpose can be expressed as solely for the Glory of God.
Adamian human beings and modern human beings certainly differed in both physiological as well as temperamental aspects as noted from the Bible. In comtemplation of these differences, it should be considered that God’s reality can differ from the reality of human beings, yet still be empirically detectable and measurable from within. Therefore, if human beings were treated to longer lifespans, the hypothesis of whether human beings could also be treated to longer days can also be considered. In this specific case, the longer days relate with the very rotation of the Earth, and the variability of the time of the Flood allows for human insight into when it may have occurred in our reality.
Having found the easy calculation of 100,000 years of addition of time to be considered when thinking about the timeframe of Adamian and early Biblical history, I am guilty of wanting to accept this mathematics as a starting point, but only so. The time from the days of Noah’s sons would still need to be calculated, but this comes easier with the more comparable lifespans to modern human beings, and these numbers only represent the time passing between Adam’s life until the time of Noah’s sons. However, these formulae could very much be inaccurate or incorrectly applied, yet the demonstrated variability does give a unique way for thinking about the passing of time in the early Biblical age. Interestingly enough, with consideration to the human beings that lived between the time of Noah and those of the time of Abram, more consistent numbers with human reality are available with respect to time as we experience it today. I hope that further research and contemplation is done in this respect, and that a reconciliation between the realm of scientific inquiry and Biblical theology can be adopted for the sake of the ministry of God.
Nevertheless, these are only preliminary mathematics as well as considerations, and whether or not further correlations between adjustable mathematics and measurable historical truth are to be found is uncertain. Perhaps we were not meant to possess knowledge of times to which we did not belong, nor an understanding of the deep passage of time that occurs outside of the lives of human beings. Let all things be done according to the Will of God, in which the inspiration for this method of contemplation was initially received, to give us what understanding of the world around us would bring us as a people closer to God.