New publications of our resource in 2026 The initial phase of collecting data on LCF, accumulated prior to the 20th century, is largely complete. Next, we plan to analyze and synthesize thematic information, adding data from the 20th and 21st centuries. The work will focus primarily on: prevention, diagnosis, arthroscopy, plastic surgery, and endoprosthetics. February 23 , 2026 Great Compilation. Chapter 2 Great Compilation. Chapter 3 February 22 , 2026 Great Compilation. Introduction Great Compilation. Chapter 1 Great Compilation. Conclusion Great Compilation. References Great Compilation. Content Dating and authorship of the Book of Genesis Tweet of February 22, 2026 February 17, 2026 Tweet of February 17, 2026 ARTICLE ANNOUNCEMENT: THE BOOK OF BERESHIT AS A GREAT COMPILATION February 16, 2026 Great Compilation (facebook) February 01, 2026 LCF in 2026 (January) Q uotes from...
English version of the article: Архипов СВ. Книга Берешит как великая компиляция текстов и смыслов Второго переходного периода Египта: пилотная культурологическая, медицинская, археологическая и текстологическая экспертиза преданий против традиционной атрибуции. Введение. О круглой связке бедра. 14.02.2026. The text in Russian is available at the following link: 2026АрхиповСВ
The Book of Genesis as a Great Compilation of Texts and Meanings from the Second Intermediate Period of Egypt: A Pilot Culturological, Medical, Archaeological, and Textological Examination of the Legends versus Traditional Attribution. Chapter 3
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 3 Analysis [iii] Notes to Chapter 3 [iv] AI Agent's Conclusion [v] Content [vi] External links [vii] Application |
The Book of Genesis (Bereshith) was composed in Egypt during the 17th century BCE and reached its definitive protographic form following the Minoan eruption of Thera. This study argues that the work was the result of a collaboration between an Egyptian polymath and a distinguished scribe of Asiatic descent. By analyzing ancient texts, anatomical descriptions, archaeological data, Bronze Age cultural history, and climatic markers, this article demonstrates that the book emerged from the work of a high-ranking socio-political committee within the Egyptian House of Life. We argue that the inclusion of precise anatomical data, such as the ligamentum capitis femoris, serves as a diagnostic marker of this Egyptian medical-scribal collaboration, challenging the late-date theories of the documentary hypothesis.
[ii] Book of Genesis. Chapter 3 Analysis
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Excerpt from the
Book of Genesis
(1922LeeserI:5-6)
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Type of similarity and justification |
Ancient Near
Eastern and Egyptian Contexts
(Parallels, Analogies, Convergences, Borrowings, and Inversions in Archaeology, Culture, Medical Knowledge, and Historical Facts: Mesopotamia, the Levant, Anatolia, and the Nile Valley) |
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1 Now the serpent was more subtle than any beast of the field which
the Lord God had made; and he said unto the woman, Hath God indeed said. Ye
shall not eat of every tree of the garden ? 2 And the woman said unto the
serpent, We may eat of the fruit of the trees of the garden ; 3 But of the
fruit of the tree which is in the midst of the garden, God hath said. Ye
shall not eat of it, neither shall ye touch it, lest ye die. 4 And the
serpent said unto the woman. Ye will surely not die ; 5 For God doth know, that,
on the day ye eat thereof, your eyes will be opened, and ye will be as God,
knowing good and evil. … 14 And the Lord God said unto the serpent, Because
thou hast done this, be thou cursed above all the cattle, and above every
beast of the field ; upon thy belly shalt thou go, and dust shalt thou eat
all the days of thy life :
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Mythological Inversion. The borrowing of the Egyptian serpent archetype as a chthonic entity
that "enters the ground" and is cursed by a deity. |
Egypt Pyramid of Teti (6th Dynasty, ca. 2323–22191 BCE) in Recitation № 260 says: «Horus has stretched his nine bows against this akh that comes from the ground with head cut off and tail truncated.» (2007AllenJP:89). Pyramid Texts (2350-2175 BCE) in Utterance № 226 (225a-c) has a charm against the mystical snake: «To say: One serpent is encircled by another serpent, when a toothless (?) calf born on pasture-land is encircled. Earth, devour that which has come forth from thee. Monster (beast), lie down, glide away.» (1952MercerSAB:110). In the story «The Tale of the Shipwrecked Sailor» (Middle Kingdom), we read: «Then I heard a thundering noise and thought, "It is a wave of the sea." Trees splintered, the ground trembled. Uncovering my face, I found it was a snake that was coming. He was of thirty cubits; his beard was over two cubits long. His body was overlaid with gold; his eyebrows were of real lapis lazuli.» (2006LichtheimM:1.212). Coffin Texts (2134-2040 BCE): Spell № 87 «I am the n’w-serpent, the Bull of the Enneads, who obeys no magic,»; Spell № 170 «I am he of the Mansion, the two serpents on the eye of Atum are parted for me, the bulls are led to their caverns for me.»; Spell № 316 «I am a primeval one of the earth, guide of the Sole Lord, hknwtt-serpent of Harakhti.» (1973FaulknerRO:90,146,239). Coffin Texts, Spell № 405: «its name is "Backbone of Geb and ribs of Isis on which are the repellers of the Serpent, is Destroyer with outstretched arm in the Pure Place.» (1977FaulknerRO:202). Apophis is a monstrous serpent, the opponent of the god Ra (2007РакИ:64). Mentions of the serpent Apophis appeared in Egyptian mythology during the First Intermediate Period; he figures in the «Coffin Texts» and in all funerary «Books» of the New Kingdom era (1983ЛипинскаяЯ_МарцинякМ:178).
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1 Now the serpent was more subtle than any beast of the field which
the Lord God had made; and he said unto the woman, Hath God indeed said. Ye
shall not eat of every tree of the garden ? 2 And the woman said unto the
serpent, We may eat of the fruit of the trees of the garden ; 3 But of the
fruit of the tree which is in the midst of the garden, God hath said. Ye
shall not eat of it, neither shall ye touch it, lest ye die. … 8 And they heard
the voice of the Lord God walking in the garden in the cool of the day ; and
the man and his wife hid themselves from the presence of the Lord God amongst
the trees of the garden. 9 And the Lord God called unto the man, and said
unto him. Where art thou? 10 And he said, Thy voice I heard in the garden ;
and I was afraid, because I am naked; and I hid myself.
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Cultural-Landscape Archetype. The texts are united by the image of the garden as a man-made, ordered
space that becomes a site of either arduous labor or moral choice.
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Egypt In the epilogue of «The Story of Sinuhe» (Middle Kingdom), it is stated: «I was given a house and garden that had belonged to a courtier. <…> A funerary domain was made for me. It had fields and a garden in the right place, as is done for a Companion of the first rank.» (2006LichtheimM:1.233). From Papyrus Westcar (Pap. Berlin 3033) «The Tale of King Cheops’ Court» (Middle Kingdom), it says: «Then Ubainer’s wife sent to the steward who looked after the [garden], to say, Have the pavilion in the garden made ready!» (1997ParkinsonRB:107). In «The
Satire of the Trades» (Middle
Kingdom), there are the following words: «The gardener carries a yoke,
His shoulders are bent as with age; there's a swelling on his neck and it
festers. In the morning he waters vegetables, the evening he spends with the
herbs, while at noon he has toiled in the orchard. (2006LichtheimM:1.187).
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1 Now the serpent was more subtle than any beast of the field which
the Lord God had made; and he said unto the woman, Hath God indeed said. Ye
shall not eat of every tree of the garden ?
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Narrative Parallel. The serpent acts as a guileful creature that, through theft or
deception, deprives humans of access to the source of immortality.
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Mesopotamia In the Akkadian «Epic of
Gilgamesh», a wily reptile appears to emerge from the earth: «A snake smelled the
fragrance of the plant, silently came up and carried off the plant.» (1989KovacsMG:107).
The Standard Version was based on an earlier Epic of Gilgamesh that was first
composed in the Old Babylonian period (1800-1600 BCE) (1989KovacsMG:xxii). |
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1 Now the serpent was more subtle than any beast of the field which
the Lord God had made; and he said unto the woman, Hath God indeed said. Ye
shall not eat of every tree of the garden ? 2 And the woman said unto the
serpent, We may eat of the fruit of the trees of the garden ; 3 But of the
fruit of the tree which is in the midst of the garden, God hath said. Ye
shall not eat of it, neither shall ye touch it, lest ye die. 4 And the
serpent said unto the woman. Ye will surely not die ; 5 For God doth know, that,
on the day ye eat thereof, your eyes will be opened, and ye will be as God,
knowing good and evil. 6 And when the woman saw that the tree was good for
food, and that it was pleasant to the eyes, and the tree was desirable to
make one wise,' she took of its fruit, and did eat, and gave also unto her
husband with her, and he did eat. 7 And the eyes of both of them were opened,
and they felt that they were naked ; and they sewed fig-leaves together, and
made themselves aprons. … 11 And he said, Who told thee that thou art naked?
Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not
eat? 12 And the man said. The woman whom thou gavest to be with me, she gave
me of the tree, and I did eat. 13 And the Lord God said unto the woman. What
is this that thou hast done ? And the woman said, The serpent beguiled me,
and I did eat. … 17 And unto Adam' he said, Because thou hast hearkened un;
to the voice of thy wife, and hast eaten of the tree of which I commanded
thee, saying. Thou shalt not eat of it: cursed be the ground for thy sake; in
pain shalt thou eat of it all the days of thy life. 18 And thorns and
thistles shall it bring forth to thee ; and thou shalt eat the herbs of the
field. 19 In the sweat of thy face shalt thou eat bread, till thou return
unto the ground, for out of it wast thou taken ; for dust thou art, and unto
dust shalt thou return. … 22 And the Lord God said, Behold, the man is become
as one of us, to know good and evil ; and now, lest he put forth his hand,
and take also of the tree of life, and eat, and live for ever — 23 Therefore
the Lord God sent him forth from the garden of Eden, to till the ground from
which he was taken. 24 So he drove out the man ; and he placed at the east of
the garden of Eden the Cherubim, and the flaming sword which revolveth, to
guard the way to the tree of life.
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Cognitive-Sacred Symbol. The tree acts as a repository of universal knowledge (of the past and
future, or of good and evil).
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Egypt On the leaves of the Celestial Tree (the Tree of Hathor), the goddess Seshat records «all the significant events that occurred in the past and those destined to take place in the future» (2007РакИ:55,160). According to the legend, «In
Heliopolis, there was an earthly representative of the Celestial Tree, a
sacred fruit tree — the Persea» (2021МюллерМ:33).
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6 And when the woman saw that the tree was good for food, and that it
was pleasant to the eyes, and the tree was desirable to make one wise,' she
took of its fruit, and did eat, and gave also unto her husband with her, and
he did eat. 7 And the eyes of both of them were opened, and they felt that
they were naked ; and they sewed fig-leaves together, and made themselves
aprons. |
Anthropogonic Transformation. In both narratives, the acquisition of
knowledge is inextricably linked to the loss of primordial
"wildness" and the realization of nakedness, leading to the
emergence of the first element of human culture — clothing. |
Mesopotamia In the Akkadian «Epic of Gilgamesh», the hero Enkidu, after meeting the harlot Shamhat, «his understanding had broadened. Turning around, he sat down at the harlot's feet, gazing into her face, his ears attentive as the harlot spoke», and later she dresses the naked hero: «Shamhat pulled off her clothing, and clothed him with one piece while she clothed herself with a second. She took hold of him as the gods do and brought him to the hut of the shepherds.» (1989KovacsMG:9,15). The Standard Version was based on an earlier Epic of Gilgamesh that was first composed in the Old Babylonian period (1800-1600 BCE) (1989KovacsMG:xxii).
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7 And the eyes of both of them were opened, and they felt that they
were naked ; and they sewed fig-leaves together, and made themselves aprons.
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Vegetable Symbolism. Similarity is evident in the
use of the fig tree (sycamore) as a key sacred marker during moments of
qualitative change in the hero’s status or state.
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Egypt Pyramid of Teti (6th Dynasty, ca. 2323–22191 BCE) in Recitation № 403 says: «O you whose зb-tree greens on his field, o Blossom-opener on his sycamore, o you of gleaming shores upon his imз-tree, o lord of verdant fields: rejoice today!» (2006LichtheimM:1.42). Pyramid of Pepi I (6th Dynasty, ca. 2289–2255 BCE) in Utterance № 516 there is an exclamation: «Greetings, sycamore that incorporates the god—you under whom the undersky gods stand,» (2007AllenJP:181). In «The Story of Sinuhe» (Middle Kingdom), it is stated: «I crossed Maaty near Sycamore; I reached Isle-of-Snefru.» (2006LichtheimM:1.224). It is noteworthy that «Sinuhe» means «Son of the Sycamore»; this plant was considered the sacred tree of the goddess Hathor (1915ТураевБА:4). In the story «The Tale of the Shipwrecked Sailor» (Middle Kingdom), we read: «I found figs and grapes there, all sorts of fine vegetables, sycamore figs, unnotched and notched, and cucumbers that were as if tended.» (2006LichtheimM:1.212).
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14 And the Lord God said unto the serpent, Because thou hast done
this, be thou cursed above all the cattle, and above every beast of the field
; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy
life : 15 And I will put enmity between thee and the woman, and between thy
seed and her seed ; he shall bruise thy head, and thou shalt wound his heel.
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Aetiological Enmity. Similarity is traced in the
archetypal confrontation between a human (or a solar deity) and a serpent,
accompanied by an emphasis on the treachery of the bite and the fatal danger
of the reptile. |
Egypt In the myth of «The Destruction of
Mankind» it is said: "Beware of serpents both in the earth and in the
water" (1940МатьеМВ:77). There is an authoritative opinion
that this myth, «The Destruction of Mankind», is likely a tale of the Middle
Kingdom (2006LichtheimM:2:197). According to one version of the myth «Isis and Horus in the Delta Marshes», Seth «took the form of a snake, crawled into the papyrus hut and stung Horus» (2004РакИВ:83).
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16 Unto the woman he said, I will greatly multiply thy pain and (the
suffering of) thy conception ; in pain shalt thou bring forth children ; and
for thy husband shall be thy desire, but he shall rule over thee.
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Nosological Correspondence. Specific pain syndromes associated
with the female reproductive system are recorded. |
Egypt In the «Kahun Gynaecological
Papyrus», written around 1825 BCE, Case № 17 proposes a treatment for pain in
a woman who has given birth (2021LopesHT_PereiraRGG, intechopen.com). On the verso of the «Edwin Smith
Papyrus» (1650–1550 BCE), a recipe is provided for treating pain associated
with menstrual problems (1930BreastedJH:487; sae.saw-leipzig.de). In the «Ebers Papyrus» (Case 832),
a method is proposed for treating a woman suffering from pain in the lower
abdomen (1889EbersG; sae.saw-leipzig.de). The «Ebers Papyrus» is dated to 1553–1550 BC
(1947CastiglioniA:487).
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17 And unto Adam' he said, Because thou hast hearkened un; to the
voice of thy wife, and hast eaten of the tree of which I commanded thee,
saying. Thou shalt not eat of it: cursed be the ground for thy sake; in pain
shalt thou eat of it all the days of thy life. 18 And thorns and thistles
shall it bring forth to thee ; and thou shalt eat the herbs of the field. 19
In the sweat of thy face shalt thou eat bread, till thou return unto the
ground, for out of it wast thou taken ; for dust thou art, and unto dust
shalt thou return.
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Socio-Agricultural Determination. Similarity in the description of
agriculture as an exhausting, existentially difficult labor that serves as a
fundamental condition for survival. |
Egypt In «The Satire of the Trades» (Middle Kingdom), there are the following words: «The gardener carries a yoke, His shoulders are bent as with age; there's a swelling on his neck and it festers. In the morning he waters vegetables, the evening he spends with the herbs, while at noon he has toiled in the orchard. <…> The farmer wails more than the guinea fowl, His voice is louder than a raven's; His fingers are swollen And stink to excess. He is weary ..... He is well if one's well among lions. ... When he reaches home at night, The march has worn him out.» (2006LichtheimM:1.187-188).
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19 In the sweat of thy face shalt thou eat bread, till thou return
unto the ground, for out of it wast thou taken ; for dust thou art, and unto
dust shalt thou return. |
Substantial-Genetic Analogy. Similarity of cultural traditions in representing the earth as the
primary material from which the human body is artificially fashioned. |
Egypt According to the ancient «Elephantine version of the creation of the world, humans and their Ka were fashioned from clay by the ram-headed god Khnum» (2007РакИ:40). According to one of the concepts, Khnum is the «potter-god» who once «created all beings, from gods to animals, on his potter's wheel» (2021МюллерМ:56). There was a belief that the god Atum breathed the Ka, that is, the soul, into his children, the gods Shu and Tefnut (2007РакИ:29). In the «Admonitions of Ipuwer» (Leiden
Papyrus № 344), Khnum is the potter who fashions men on his wheel:
«Khnum fashions (mankind) no longer because of the condition of the land.»
(1909GardinerAH:24). The
original version of the Admonitions of Ipuwer dates back no earlier than the
end of the 12th Dynasty, which flourished between 1991–1783 BCE
(2010WillemsH).
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19 In the sweat of thy face shalt thou eat bread, till thou return
unto the ground, for out of it wast thou taken ; for dust thou art, and unto
dust shalt thou return. |
Anthropological Determination. In both traditions, the act of creating a human from terrestrial
substance is inextricably linked to the establishment of their physiological
dependence on plant-based food.
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Mesopotamia In the Sumerian poem («Myth of Enki and Ninmah») we read: the goddess «Ninmah takes some of the
clay that is over the abyss and fashions six different types of abnormal
individuals, and Enki decrees their fate and gives them Bread to eat.»
(1981KramerS:107). The
tablet with the myth of Enki and Ninmah is dated to the Old Babylonian
period. (1969BenitoCA:1). The Akkadian «Epic of Gilgamesh» describes a goddess fashioning a human: «Aruru washed her hands, she pinched off some clay, and threw it into the wilderness. In the wilderness(?) she created valiant Enkidu, born of Silence, endowed with strength by Ninurta.» (1989KovacsMG:6). The Standard Version was based on an earlier Epic of Gilgamesh that was first composed in the Old Babylonian period (1800-1600 BCE) (1989KovacsMG:xxii).
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19 In the sweat of thy face shalt thou eat bread, till thou return
unto the ground, for out of it wast thou taken ; for dust thou art, and unto
dust shalt thou return. |
Agrarian-Cultic Determinism. Similarity in the traditions of
cereal cultivation and the production of the final product as the fundamental
basis of human existence. |
Egypt Pyramid Texts (2350-2175 BCE) Utterance № 205 (121a) «For as to N., it is his father who gives, to him; it is Rē‘ who gives to him barley, spelt, bread, beer.»; Utterance № 662 (1880ab) «I have hoed wheat (or spelt) for thee; I have tilled barley for thee- barley for thy wȝg-feast, wheat for thy yearly feast.» (1952MercerSAB:88,457).
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20 And the man called his wife's name Eve [Chavvah] ; because she was
the mother of all living [Chay].
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Genealogical Universality. Both traditions vest the first woman with the status of the
progenitress of the entire human race, establishing her role as the sole
source of biological continuity. |
Mesopotamia Ninhursag «was regarded as the mother of all living things, the
mother-goddess.» (1981KramerSN:95).
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21 And the Lord God made unto Adam and to his wife coats of skins, and
clothed them. |
The borrowing
of the word "clothing."
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It is quite possible that all such
words are linked to the Sumerian and Akkadian word for «flax» with an
Anatolian ending (2021NoonanBJ:137-138). |
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23 Therefore the Lord God sent him forth from the garden of Eden, to
till the ground from which he was taken. |
Genetic-Substantial Correlation. Both traditions view the human being as a derivative of terrestrial
substance, while recording the moment when the direct act of creation ceases
and humanity transitions to autonomous reproduction. |
Egypt According to the ancient «Elephantine version of the creation of the world, humans and their Ka were fashioned from clay by the ram-headed god Khnum» (2007РакИ:40). According to one of the concepts, Khnum is the «potter-god» who once «created all beings, from gods to animals, on his potter's wheel» (2021МюллерМ:56). There was a belief that the god Atum breathed the Ka, that is, the soul, into his children, the gods Shu and Tefnut (2007РакИ:29). In the «Admonitions of Ipuwer» (Leiden
Papyrus № 344), Khnum is the potter who fashions men on his wheel:
«Khnum fashions (mankind) no longer because of the condition of the land.» (1909GardinerAH:24).
The original version of the
Admonitions of Ipuwer dates back no earlier than the end of the 12th Dynasty,
which flourished between 1991–1783 BCE (2010WillemsH).
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24 So he drove out the man ; and he placed at the east of the garden
of Eden the Cherubim, and the flaming sword which revolveth, to guard the way
to the tree of life.
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Military-Technological Archetype. Identical types of weaponry,
advanced for that era — specifically swords — are described. |
Mesopotamia, Anatolia The first bronze swords, discovered
among the ruins of the Arslantepe palace in the upper Euphrates, were forged
in 3300–3000 BCE (1998PalmieriAM_HessK; 2010DiNoceraGM). Presumably, the idea of the curved
sword originated in Mesopotamia in 2700–2400 BC (1946Maxwell-HyslopR). On the Sumerian mosaic «Standard of Ur» (BM 121201, 2500 BC), a sickle-shaped blade (battle axe?) and a short straight sword are depicted (britishmuseum.org). In the Akkadian «Epic of Gilgamesh» repeatedly says of the sword: «Their swords should be one talent»; «Suddenly the swords ... , and after the sheaths ... , the axes were smeared .. . dagger and sword ...» ; «Between the nape, the horns, and ... thrust your sword.» ; «You, axe at my side, so trusty at my hand- you, sword at my waist, shield in front of me, you, my festal garment, a sash over my loins-» (1989KovacsMG:20,41,55,70). The epic also talks about the guardian of the forest: «Enkidu spoke to Gilgamesh, saying: "My friend, Humbaba, Guardian of the Forest, grind up, kill, pulverize(?), and ... him!" <…> «The tavern-keeper spoke to Gilgamesh, saying: "If you are Gilgamesh, who killed the Guardian, who destroyed Humbaba who lived in the Cedar Forest, who slew lions in the mountain passes, who grappled with the Bull that came down from heaven, and killed him, why are your cheeks emaciated, your expression desolate?» (1989KovacsMG:45,84). The Standard Version was based on an earlier Epic of Gilgamesh that was first composed in the Old Babylonian period (1800-1600 BCE) (1989KovacsMG:xxii).
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24 So he drove out the man ; and he placed at the east of the garden
of Eden the Cherubim, and the flaming sword which revolveth, to guard the way
to the tree of life.
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Material-Historical Attribution. The description of the blade held by the guardians of Eden corresponds
to the period of the proliferation of khopeshes in Egypt. |
Egypt In Ancient Egypt, the curved battle
axe (khopesh) was adopted during the Middle Kingdom, approximately between
2040–1640 BCE, and was widely used in the New Kingdom, or 1550–1070 BCE
(1946Maxwell-HyslopR). Согласно другой точке зрения, древнеегипетские мечи,
включая изогнутый хопеш, вошли в употребление во Второй переходный период
(2017DeanR).
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24 So he drove out the man ; and he placed at the east of the garden
of Eden the Cherubim, and the flaming sword which revolveth, to guard the way
to the tree of life.
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Technological Correspondence. The similarity reflects the emergence of the first complex rotational
mechanisms in the region. |
Mesopotamia, Levant The technique of molding pottery flywheels on the eastern bank of the Jordan River emerged at the end of the fifth millennium BC (2008RouxV). In northern Mesopotamia the use of the potter's wheel at the Tell Feres al-Sharqi site is on average dated to 3900 BC, while a rotatable clay disk is believed to have been manufactured in 4700 BC (2016BaldiJ_RouxV).
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According to the «Legend of Horus of Behdet, the Winged Sun» (Temple of Edfu, 1st century BC), after the battle in the nome of Mere, Seth «turned into a roaring serpent and entered the ground» (2007РакИ:66).
In the tale «Isis and Horus in the Delta Marshes», written on a stele for magical practices, a wise woman says: «Perhaps a scorpion has stung him? (or) has the serpent Awen-yeb bitten him?» (1940МатьеМВ:81,111).
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of Genesis Chapter 3
The
narrative of Genesis Chapter 3 serves as a sophisticated theological and
etiological synthesis of the Near Eastern Bronze Age. Based on the
analyzed Egyptian, Mesopotamian, and Anatolian sources, the following
conclusions are established:
1. Mythological Inversion and the Archetype of the Opponent
The
biblical Serpent represents a profound mythological inversion of the
Egyptian chthonic entity. While the Egyptian texts (Pyramid and Coffin Texts,
ca. 2350–2040 BCE) depict the serpent-adversary (Apophis/Seth) as a
chaos-monster that "enters the ground" or is "devoured by the
earth", Genesis transforms this cosmic rebel into a terrestrial deceiver.
The aetiological enmity established in Genesis mirrors the Egyptian
emphasis on the "treachery of the bite", shifting the conflict from a
solar-divine struggle to a human-moral tragedy.
2. Anthropogonic Transformation and the Culture of Dress
The
transition from primordial "wildness" to civilization is marked by
the acquisition of knowledge and the subsequent realization of nakedness.
This anthropogonic transformation finds its closest parallel in
the Epic of Gilgamesh (1800–1600 BCE), where Enkidu's enlightenment
through a woman leads directly to the adoption of clothing. The linguistic link
between the word for flax (linen) and its Sumerian/Akkadian roots
suggests that the "coats of skins" in Genesis symbolize the
definitive entry of humanity into a technologically regulated cultural
existence.
3. Substantial-Genetic Analogy and the Technology of the Potter
The
creation of man from "dust" (clay) reflects a
clear technological correspondence with the development of the
potter's wheel in Mesopotamia and the Levant (ca. 4700–3900 BCE). The imagery
of the Egyptian god Khnum fashioning humans on a rotational
mechanism provides the material metaphor for the biblical act of
creation. The cessation of this direct "shaping" by the deity marks
the transition to autonomous reproduction, which Genesis frames through
the lens of biological suffering.
4. Nosological Correspondence and Socio-Agricultural Determinism
The "curse" of labor and childbirth in Genesis reflects the
documented physical realities of the II millennium BCE.
Medical Reality: The Kahun, Edwin
Smith, and Ebers papyri (1825–1550 BCE) provide a nosological
match for the specific reproductive pain syndromes described in Gen 3:16.
Existential
Labor: The Satire of the Trades depicts the gardener’s and
farmer’s toil as an exhausting, festering, and "lion-like" struggle
for survival [2006LichtheimM:1.187], providing the socio-economic context for
the biblical "thorns and thistles."
5. Material-Historical Attribution of the Guardian’s Weapon
The
"flaming sword which turned every way" (Gen 3:24) serves as
a military-technological archetype. The appearance of forged bronze swords
(Arslantepe, 3300 BCE) and the later proliferation of
the khopesh (curved sword) in Egypt (2040–1550 BCE) provide the
material basis for the divine guardian’s weaponry. The epithet
"turning" (rotating) likely reflects the emergence of complex
rotational mechanisms (pottery flywheels) as the pinnacle of engineering.
Summary
Genesis
Chapter 3 functions as a "technological and physiological
passport" of the era. It anchors the loss of immortality in the
concrete achievements and hardships of the Bronze Age: the transition to
agriculture, the invention of the potter's wheel and the sword, the production
of linen, and the medicalization of human biology.
Sumer (c. 3300 – before 1900 BCE) britannica.com
The Old Kingdom of Egypt (c. 2543 – c. 2120 BCE) britannica.com
The Third Dynasty of Ur (22nd – 21st cent. BCE) britannica.com
The First Intermediate period of Egypt (c. 2118 – c. 1980 BCE) britannica.com
The Old Babylonian period of Egypt (2000 – 1595 BCE) onlinelibrary.wiley.com
The Middle Kingdom of Egypt (c. 1980 – c. 1760 BCE) britannica.com
The Second Intermediate period of Egypt (c. 1759 – c. 1539 BCE) britannica.com
The New Kingdom of Egypt (c. 1539 – c. 1077 BCE) britannica.com
Authors of the article
Arkhipov S.V. – Independent Researcher, MD, PhD, Orthopedic Surgeon, Medical Writer, Joensuu, Finland.
Correspondence: Sergey Arkhipov, email: archipovsv @ gmail.com
Article history
February 23, 2026 - online version of the article published.
Suggested citation
Arkhipov S.V. The Book of Genesis as a Great Compilation of Texts and Meanings from the Second Intermediate Period of Egypt: A Pilot Culturological, Medical, Archaeological, and Textological Examination of the Legends versus Traditional Attribution. Chapter 3. About round ligament of femur. February 23 , 2026.
Note
For more details, see the article:
Keywords
Genesis Protograph, Bereshit Protograph, Hyksos-era Scriptorium, Ligamentum Teres, Ligamentum Capitis Femoris, Minoan Eruption Impact, Bronze Age, Middle Egyptian Origin, Cross-cultural Codification, Ancient Medicine, Biblical Chronology
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