Anno Mundi

Anno Mundi (from Latin "in the year of the world"; Hebrew: לבריאת העולם, romanized: Livryat haOlam, lit.

Patriarchs from Adam to Terah, the father of Abraham, are said to be older by 100 years or more when they begat their named son in the Septuagint[4][5] than they were in the Latin Vulgate,[6] or the Hebrew Tanakh.

He [the questioner] thought that Rav Nahman wanted to dispose of him anyhow, but when he went and studied it thoroughly he found that it is indeed taught [in a Baraita]: In the Diaspora the Greek Era alone is used.

[10] By his calculation, based on the Masoretic Text, Adam and Eve were created on 1st of Tishrei (Rosh Hashanah Day 1) in 3760 BCE,[11][12][13] later confirmed by the Muslim chronologist al-Biruni as 3,448 years before the Seleucid era.

In the 8th and 9th centuries CE, the center of Jewish life moved from Babylonia to Europe, so calculations from the Seleucid era "became meaningless".

This is also called molad BaHaRaD, because it occurred on Day 2 (yom Beis), 5 (Hei) hours, 204 (Reish Daled) parts (11:11:20 pm[17]).

The Jewish Anno Mundi count is sometimes referred to as the "Hebrew era", to distinguish it from other systems such as the Byzantine calendar (which uses a different calculation of the year since creation.

The earliest extant Christian writings on the age of the world according to the biblical chronology were therefore based on the Septuagint, due to its early availability.

Dr. Ben Zion Wacholder points out that the writings of the Church Fathers on this subject are of vital significance (even though he disagrees with their chronological system based on the authenticity of the Septuagint, as compared to that of the Hebrew text), in that through the Christian chronographers a window to the earlier Hellenistic biblical chronographers[c] is preserved: An immense intellectual effort was expended during the Hellenistic period by both Jews and pagans to date creation, the flood, exodus, building of the Temple ...

After the initial attempts of Hippolytus, Clement of Alexandria, and others the Alexandrian computation of the date of creation was calculated to be 25 March 5493 BCE.

This system presents in a masterly sort of way the mystical coincidence of the three main dates of the world's history: the beginning of Creation, the Incarnation, and the Resurrection of Christ.

For its influence on Greek Christian chronology, and also because of its wide scope, the Chronicon Paschale takes its place beside Eusebius, and the chronicle of the monk Georgius Syncellus[32] which was so important in the Middle Ages; but in respect of form it is inferior to these works.

[34][better source needed] Its computation was derived from the Septuagint Biblical translation and placed the date of creation at 1 September, 5,509 years before the Christian Era.

[36] Western Christianity never fully adopted an Anno Mundi epoch system, and did not at first produce chronologies based on the Vulgate that were in contrast to the Eastern calculations from the Septuagint.

AM dating did continue to be of interest for liturgical reasons; however, since it was of direct relevance to the calculation of the Nativity of Jesus (AM 5197–5199) and the Passion of Christ (AM 5228–5231).

For example, Bede in his World-Chronicle (Chapter 66 of his De Temporum Ratione, On the Reckoning of Time), dated all events using an epoch he derived from the Vulgate which set the birth of Christ as AM 3952.