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 1
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 1 Analysis [iii] Notes to Chapter 1 [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 1 Analysis
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Excerpt from the Book of Genesis (1922LeeserI:3-4)
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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 In the beginning God created the heaven and the earth. 2 And the
earth was without form and void, and darkness was upon the face of the deep ;
and the spirit of God was waving over the face of the waters.
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Cosmogonic parallel. The same set of elements is used: Primordial Chaos, Abyss, Darkness,
and the Divine power/bird hovering over the waters. |
Egypt Pyramid Texts (2350-2175 BCE) Utterance № 222 (207b) «thou judgest
distress in the underworld, thou standest above the places of the abyss» (1952MercerSAB:104). Coffin Texts (2134-2040 BCE) Spell № 76 « The phoenix of Re was that
whereby Atum came into being in chaos, in the Abyss, in darkness and in
gloom. <…> I made light of the darkness for it, and it found me as an
immortal. It was I who again begot the Chaos-gods in chaos, in the Abyss, in
darkness and in gloom.» (1973FaulknerRO:78). Coffin Texts (2134-2040 BCE) Spell № 223 «O Atum, give me this sweet
air which is in your nostrils, for I am this egg which is in the Great
Cackler, I am the guardian of this great prop which separates the earth from
the sky.» (1973FaulknerRO:177). «Nu (nwj “watery”). The universal ocean, existing before the world was
created and source of all water.» (2007AllenJP:438). In The Instruction Addressed to King Merikare (Middle Kingdom) we
read: «God thinks of him who works for him. Well tended is mankind-god's
cattle, He made sky and earth for their sake» (2006LichtheimM:1.106). In certain versions of the Heliopolitan cosmogonic myth, the
primordial divine bird Benu is mentioned. At the beginning of the universe,
Benu flew over the waters of Nun — the primordial Ocean-Chaos that existed
before the creation of the world (2004РакИВ:24,276). According to one version of the Hermopolitan cosmogony, the egg from
which the world emerged was laid by the bird Great Cackler (Gegentuer),
«whose voice pierced the silence of chaos» (1983ЛипинскаяЯ_МарцинякМ:39). The fact that «Nun, the water of primordial chaos, is the first
element» was, however, one of the primary agreements of the most ancient
theology (2021МюллерМ:53).
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1 In the beginning God created the heaven and the earth. 2 And the
earth was without form and void, and darkness was upon the face of the deep ;
and the spirit of God was waving over the face of the waters.
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Semantic parallel. Both texts employ the identical image of the «abyss». |
Mesopotamia In the Sumerian poem we read: Enki says to his mother, Nammu, the
primeval sea «Mix the heart of the clay that is over the abyss, The good and
princely fashioners will thicken the clay, You, do you bring the limbs into
existence;» (1981KramerS:106-107).
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2 And the earth was without form and void, and darkness was upon the
face of the deep ; and the spirit of God was waving over the face of the
waters.
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Substantial identity. The similarity lies in postulating watery chaos as the primordial
substance. |
Egypt Pyramid Texts (2350-2175 BCE) Utterance № 222 (207b) «thou judgest distress in the underworld, thou standest above the places of the abyss» (1952MercerSAB:104). The fact that «Nun, the water of primordial chaos, is the first
element» was, however, one of the primary agreements of the most ancient
theology (2021МюллерМ:53).
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3 And God said, Let there be light ; and there was light.
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Logocentric correspondence. The similarity lies in the shared concept of the «creation of light»
through the word.
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Egypt In The Instruction Addressed to King Merikare (Middle Kingdom) we read
about god : « He makes daylight for their sake» (2006LichtheimM:1.106).
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3 And God said, Let there be light ; and there was light. … 6 And God said. Let there be an expansion in
the midst of the waters, and let it divide between waters and waters. … 9 And God said. Let the waters under the
heaven be gathered together unto one place, and let the dry land be visible :
and it was so. … 11 And God said, Let the earth bring forth grass, herbs
yielding seed, fruit-trees yielding fruit after their kind, in which its seed
is upon the earth : and it was so. …
14 And God said. Let there be lights in the expansion of the heaven to divide
between the day and the night ; and let them be for signs, and for seasons,
and for days, and years ; … 20 And God
said. Let
the waters bring forth abundantly moving creatures that have life, and fowl
that may fly above the earth in the open expansion of the heaven. … 24 And God said. Let the earth bring forth
living creatures after their kind, cattle, and creeping things, and beasts of
the earth after their kind : and it was so. … 26 And God said, Let us make
man in our image, after our likeness ; and they shall have dominion over the
fish of the sea, and over the fowl of the heaven, and over the cattle, and
over all the earth, and over every creeping thing that creepeth upon the
earth.
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Logocentric correspondence. The similarity lies in the shared concept of «creation by the Word». |
Egypt On the Shabaka Stone (British Museum № 498. The text is a work of the
Old Kingdom) it is written: «There took shape in the heart, there took shape
on the tongue the form of Atum. For the very great one is Ptah, who gave
[life] to all the gods and their kas through this heart and through this
tongue» (2006LichtheimM:1.51,54).
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6 And God said. Let there be an expansion in the midst of the waters,
and let it divide between waters and waters. 7 And God made the expansion,
and divided between the waters which were under the expansion and the waters
which were above the expansion: and it was so. 8 And God called the expansion
Heaven. And it was evening and it was morning, the second day.
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Logocentric correspondence. The similarity lies in the shared concept of the “heavenly ocean”
created by the word. |
Egypt Pyramid of Pepi II (6th Dynasty, ca. 2246–2152 BCE) Recitation № 512
«Pepi Neferkare will board with the Sun in his big boat in which he sails to
the Akhet in order to judge the gods from it» (2007AllenJP:290). According to the «Egyptian conception, the sky is water and forms a
continuation of the Nile or the ocean, along which the solar bark carves its
path» (2021МюллерМ:38). The «conception of the daytime and nighttime voyage of the Sun-Ra in the Bark of Eternity was already established during the Old Kingdom» (2004РакИВ:268).
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6 And God said. Let there be an expansion in the midst of the waters,
and let it divide between waters and waters. 7 And God made the expansion,
and divided between the waters which were under the expansion and the waters
which were above the expansion: and it was so. 8 And God called the expansion
Heaven. And it was evening and it was morning, the second day.
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Logocentric correspondence. The similarity lies in the shared concept of the “creation of air”
through the word. |
Egypt Pyramid Texts (2350-2175 BCE) Utterance № 527 (1248a-d) «Atum created
by his masturbation in Heliopolis. He put his phallus in his fist, to excite
desire thereby. The twins were born, Shu and Tefnut.» (1952MercerSAB:325). «Shu (šw “empty, void”). The atmosphere that keeps the waters of Nu
from flooding the earth. Together with Tefnut, the first two “evolutions” of
Atum at the creation, worshipped as Dual Lion (rwtj).» (2007AllenJP:441). In the «Book containing information about the origin of the sun-god
and the overthrown Apophis,» we read: «That which I disgorged was Shu; that
which I spat out was Tefnut» (2021МюллерМ:74). «The Egyptians primarily understood Shu and Tefnut as the atmospheric
space that separates the earth and the ocean from the sky» (2021МюллерМ:48).
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9 And God said. Let the waters under the heaven be gathered together
unto one place, and let the dry land be visible : and it was so. … 10 And God
called the dry land Earth ; and the gathering together of the waters he
called Seas : and God saw that it was good.
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Logocentric correspondence. The similarity lies in the shared concept of the «creation of dry land
and water» through the word.
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Egypt «Geb (gbb). The earth; son of Shu and Tefnut, father of Osiris and
Isis, Seth and Nephthys; original king of the earth.» (2007AllenJP:431). «Nut (nwt “watery” or “oval”). The visible sky. As a goddess, the
daughter of Shu and Tefnut, wife of Geb, and mother of Osiris, Isis, Seth,
and Nephthys, as well as the Sun.» (2007AllenJP:438). Pyramid of Pepi I (6th Dynasty, ca. 2289–2255 BCE) Recitation № 519
«Content is Atum, the gods’ father; content are Shu and Tefnut; content are
Geb and Nut; content are Osiris and [Isis]; content are Seth and Neith;»
(2007AllenJP:183). In the «Book containing information about the origin of the sun-god
and the overthrown Apophis», it is stated: «Shu and Tefnut begat (Geb) and
Nut» (2021МюллерМ:74). «This is the ancient Heliopolitan teaching on creation, as reflected
in the classification of the Heliopolitan Ennead» (2021МюллерМ:55).
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11 And God said, Let the earth bring forth grass, herbs yielding seed,
fruit-trees yielding fruit after their kind, in which its seed is upon the
earth : and it was so. 12 And the earth brought forth grass, herbs yielding
seed after their kind, and trees yielding fruit, in which its seed is after
their kind : and God saw that it was good. … 20 And God said. Let the waters bring forth abundantly moving
creatures that have life, and fowl that may fly above the earth in the open
expansion of the heaven. 21 And God created the great sea-monsters, and every
living creature that moveth, which the waters brought forth abundantly after
their kind, and every winged fowl after its kind : and God saw that it was
good. … 24 And God said. Let the earth bring
forth living creatures after their kind, cattle, and creeping things, and
beasts of the earth after their kind : and it was so. 25 And God made the
beasts of the earth after their kind, and the cattle after their kind, and
every thing that creepeth upon the earth after its kind : and God saw that it
was good.
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Logocentric correspondence. The similarity lies in the shared concept of the «creation of flora
and fauna» through the word. |
Egypt In The Instruction Addressed to King Merikare (Middle Kingdom) we read about god: «He made for them plants and cattle, Fowl and fish to feed them.» (2006LichtheimM:1.106). In the «Book containing information about the origin of the sun-god
and the overthrown Apophis», it is stated: «I emerged from the roots. I
created all the creeping things (gady) and everything that came into
existence along with them.» At the same time, the latter phrase clearly
refers to «plants» (2021МюллерМ:74,278).
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15 And let them be for lights in the expansion of the heaven, to give
light upon the earth : and it was so. 16 And God made the two great lights ;
the greater light to rule the day, and the lesser light to rule the night;
and the stars. 17 And God set them in the expansion of the heaven to give
light upon the earth, 18 And to rule by day and by night, and to divide
between the light and the darkness : and God saw that it was good. 19 And it
was evening and it was morning, the fourth day. 20 And God said. Let the
waters bring forth abundantly moving creatures that have life, and fowl that
may fly above the earth in the open expansion of the heaven.
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Cosmographic analogy. The similarity lies in the identical conception of the luminaries
being located on a physical surface. |
Egypt Pyramid of Teti (6th Dynasty, ca. 2323–2291 BCE) Recitation № 227
«Teti, you shall climb and mount the sunshine: you are He of the Sunshine,
who is on the shin of the sky.» (2007AllenJP:86). Coffin Texts (2134-2040 BCE) Spell № 133 «I am Re, father of the sun.»
(1973FaulknerRO:116). «Nut (nwt “watery” or “oval”). The visible sky. As a goddess, the
daughter of Shu and Tefnut, wife of Geb, and mother of Osiris, Isis, Seth,
and Nephthys, as well as the Sun.» (2007AllenJP:438).
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26 And God said, Let us make man in our image, after our likeness ;
and they shall have dominion over the fish of the sea, and over the fowl of
the heaven, and over the cattle, and over all the earth, and over every
creeping thing that creepeth upon the earth. 27 And God created man in his
image, in the image of God created he him; male and female created he them.
28 And God blessed them, and God said unto them. Be fruitful and multiply,
and fill the earth, and subdue it; and have dominion over the fish of the
sea, and over the fowl of the heaven, and over every living thing that moveth
upon the earth.
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Anthropogonic correspondence. In both cases, man is created with an orientation toward a higher form
of being. |
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).
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26 And God said, Let us make man in our image, after our likeness ;
and they shall have dominion over the fish of the sea, and over the fowl of
the heaven, and over the cattle, and over all the earth, and over every
creeping thing that creepeth upon the earth. 27 And God created man in his
image, in the image of God created he him; male and female created he them.
28 And God blessed them, and God said unto them. Be fruitful and multiply,
and fill the earth, and subdue it; and have dominion over the fish of the
sea, and over the fowl of the heaven, and over every living thing that moveth
upon the earth.
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Anthropogonic correspondence. In both cases, man is created with an orientation toward a higher form
of being. |
Egypt In The Instruction Addressed to King Merikare (Middle Kingdom) we read
about god: «He made breath for their noses to live. They are his images, who
came from his body, He shines in the sky for their sake;» (2006LichtheimM:1.106).
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29 And God said, Behold I have given unto you every herb bearing seed,
which is upon the face of all the earth, and every tree on which is the fruit
of a tree yielding seed; to you it shall be for food. 30 And to every beast
of the earth, and to every fowl of the heaven, and to every thing that
creepeth upon the earth, wherein there is life, (I have given) every green
herb for food : and it was so. |
Anthropological dualism. There is a similarity in the
reflection of a shared concept of the «soul» as a distinct vital principle.
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Egypt Pyramid of Pepi I
(6th Dynasty, ca. 2289–2255 BCE) Recitation № 318 «Hey, Sun! Now, that
which you said, Sun — “Oh for a son,” so you said, Sun, “ba, in control,
esteemed, with active arms (and wide stride” — here is Pepi, Sun. Pepi is
your son: Pepi is ba, Pepi is esteemed, Pepi is in control, Pepi’s arms are
active), this Pepi’s stride is wide.» (2007AllenJP:123). Recitation № 319 «Ho, Pepi! You shall
become ba as the bas of Heliopolis, you shall become ba as the bas of Nekhen,
you shall become ba as the bas of Pe, you shall become ba as the living star
at the fore of his brothers.» (2007AllenJP:124). An important concept: «Ba =
«divine power», «soul» (2006LichtheimM:1.245). Coffin Texts
(2134-2040 BCE) Spell № 77 «I am this soul of Shu which is in the Hamel of
the fiery blast which Atum kindled with his own hand.» (1973FaulknerRO:80).
We also read in the Coffin Texts, Spell № 96 «I have crossed the west of
the sky, I have traversed the east of the sky, it is Re who made my soul for me,
and it is I who made a soul for Re.» (1973FaulknerRO:95). In «The Dispute between a
Man and His Ba» (12th Dynasty),
a similar concept is employed in the phrase: «My ba shall not go, It
shall attend to me in this!» (2006LichtheimM:1.164). «Three Tales of Wonder» (Papyrus
Westcar, Hyksos period) we read: «May your ba know the way that leads to the
portal that conceals the dead. Thus greetings to a prince!» (2006LichtheimM:1.218).
In «The Story of Sinuhe» (Middle
Kingdom), it is stated: «My ba was gone, my limbs trembled; my heart
was not in my body, I did not know life from death.» (2006LichtheimM:1.231).
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31 And God saw every thing that he had made, and behold, it was very
good. And it was evening and it was morning, the sixth day.
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Final verification. The similarity lies in the identical anthropomorphic completion of the
work. |
Egypt On the Shabaka Stone (British Museum № 498. The text is a work of the
Old Kingdom) it is written: «Thus it is recognized and understood that he is
the mightiest of the gods. Thus Ptah was satisfied after he had made all
things and all divine words.» (2006LichtheimM:1.51,54).
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In the Pyramid Texts, the dominant cosmogonic concept
became the creation of the world by a single creator god (1940МатьеМВ:17).
A complete analogy of the Memphis Theology is present
in the first chapter of the Book of Genesis, «which describes how the god
[Ptah] created the earth through his utterances» (2001КоростовцевМА:187).
Reflecting on the philosophy of the Memphis priests,
J. H. Breasted wrote: «First, that the early Egyptian did much more and much
better thinking on abstract subjects than we have hitherto believed, having
formed a philosophical conception of the world of men and things, of which no
people need be ashamed. Second, it is obvious that the above conception of the
world forms quite a sufficient basis for suggesting the later notions of voῠς
and λóyoς, hitherto supposed to have been introduced into Egypt from abroad at
a much later date. Thus the Greek tradition of the origin of their philosophy
in Egypt undoubtedly contains more of truth than has in recent years been
conceded. Third, the habit, later so prevalent among the Greeks, of
interpreting philosophically the functions and relations of the Egyptian gods,
thus importing a profound significance which they originally never possessed,
had already begun in Egypt, centuries before the earliest of the Greek
philosophers was born ; and it is not impossible that the Greek practice of so
interpreting their own gods received its first impulse from Egypt.» (1901BreastedJH:475).
The Memphite doctrine of the creation of the world is
considered one of the most ancient. «Cults of Heliopolitan gods also penetrated
Memphis, becoming especially popular during the 5th Dynasty and competing with
the local Memphite deities» (1983ЛипинскаяЯ_МарцинякМ:29).
«The earliest center of Egyptian religion, the ancient
city of On—Heliopolis—was located at the starting point of the great caravan
route from the East; it should be assumed that a constant exchange of ideas
took place there even in the most remote periods» (2021МюллерМ:161-162).
The Heliopolitan cosmogony was formed during the 5th
Dynasty (2007РакИ:28).
«The Heliopolitan view on the creation of the world is
contained in the «Rhind Papyrus» (BM 10188), written around 311 BCE»
(1940МатьеМВ:69,108).
In Heliopolis — the most important theological center
— a group of nine gods (the Ennead) was assembled: Ra (Atum), Tefnut, Shu, Geb,
Nut, Osiris, Isis, Set, and Nephthys (2021МюллерМ:227-228).
«During the historical period, the earth-god (Geb) was
described as the father of all gods and as one of the most important figures in
the pantheon» (2021МюллерМ:25). «Nut was also personified as the night sky»
(2021МюллерМ:45). On the whole, the sequence of the appearance of the gods was
already established during the Old Kingdom.
The inscription on the stela of Pharaoh Neferhotep I
(13th Dynasty) recounts how he desired to «see the ancient writings of Atum»
and ordered a «great search» to be conducted in order to learn «how he was
created, and how the gods appeared» (2018ВейгаллА).
«The Book Containing Information on the Origin of the
Sun God and the Dethroned Apophis», which appeared in the late period,
indicates: «primordial chaos was occupied by strange monsters, or 'creeping
things' (gady), among which the sun-god arose» (2021МюллерМ:74).
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion for the Column: Ancient Near
Eastern and Egyptian Contexts (Genesis, Chapter 1)
The synthesis of collected evidence (verses 1–31) confirms that the first chapter of the Book of Genesis is a high-level theological compilation built upon the scientific and philosophical foundations of Ancient Egypt, particularly those established by the 13th Dynasty.
1. Terminological and Physical Continuity (Knowledge
& Facts)
The Abyss and Primordial Waters: Citations from the
Pyramid Texts and Coffin Texts regarding the «Abyss» and «Gloom» directly
correlate with the Biblical the deep and darkness. Crucially, the Egyptian
context defines Nun not as a vacuum, but as a physical primordial ocean —
explaining why, in Genesis 1:2, the Divine presence is situated specifically
«above the waters».
The Bird and the «Hovering»: The parallel between the Benu (Phoenix) flying over Nun and the Great Cackler whose voice pierced the chaos provides the key to Gen 1:2. The Biblical «hovering» is a demythologized image of the divine bird preparing the world for creation.
2. Cosmological Engineering and Separation
(Archaeology & Science)
The Mechanics of the Firmament: Definitions by Allen
and Müller regarding Shu (atmosphere) separating the waters of Nun from the
earth serve as a technical commentary on the creation of the «firmament» (Gen
1:6–8). This is a clear Borrowing of a physical model: the sky is seen as a
structural barrier holding back the «upper waters».
Sequential Creation: The «Instruction to Merikare» and the «Book of Apophis» demonstrate that the sequence of life (plants → cattle → fowl → fish) was a fixed canon in Egypt by the Middle Kingdom, mirroring the "days" of Genesis.
3. Intellectual Dominance: The Memphis Logos
(Analogies & Inversions)
Creation via Utterance: «The Shabaka Stone» reveals
that the concept of creation through «heart and tongue» (thought and word) was
a sophisticated Egyptian reality over a millennium before the traditional
dating of the Torah.
The Asiatic-Egyptian Synthesis: Unlike the more «manual» Mesopotamian myths of fashioning man from clay, the author of Genesis chose the Memphite intellectual model. This reinforces the hypothesis of a «committee» involving an Egyptian physician (providing anatomical/physical precision) and an Asiatic scribe (adapting it into a monotheistic framework).
4. Human-Centric Theology (Culture & Inversions)
The Image of God: The Merikare text describing humans
as «images of God who came from his body» for whom the world was made is the
direct cultural ancestor of the Biblical «Image of God».
Demythologization: A systematic Inversion is observed: Egyptian deities (Shu, Tefnut, Geb, Nut) are stripped of their personality and transformed into natural elements (air, earth, sky) governed by a single Will.
5. Historical Verification (Context)
The inscription of Neferhotep I regarding the «great search» for the «ancient writings of Atum» provides the specific historical impetus for such a compilation. Within the circle of Senebsumai, all necessary components — knowledge, archaic texts, and political need for legitimization — were present to produce the Genesis protograph.
Summary:
The evidence suggests that Genesis 1 is an advanced Egyptian-Asiatic synthesis. It integrates the physical cosmology of the Old Kingdom with the logos-centered philosophy of the Middle Kingdom, serving as a political and cultural «monument» to a new socio-political order in the 17th century BCE.
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 22, 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 1. About round ligament of femur. February 22, 2026.
Note
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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