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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Excerpts 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, Similarity, Borrowings,
Inversions)
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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, the Abyss,
Darkness, and a Divine power or bird hovering over the waters.
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Egypt In the «Pyramid
Texts» (2350–2175 BCE), Utterance № 222 (207b), it is stated: state:
«thou judgest distress in the underworld, thou standest above the places of
the abyss» (1952MercerSAB:104). Similarly, the «Coffin Texts» (2134–2040 BCE), Spell
№ 76, describe
the emergence of the creator: «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). Furthermore, in Spell №
223 of the
same collection, the creator is linked to the cosmic egg: «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). The concept of the
primordial medium is defined as
follows: «Nu (nwj "watery").
The universal ocean, existing before the world was created and source of all
water.» (2007AllenJP:438). Moreover, 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, «whose
voice pierced the silence of chaos» (1983ЛипинскаяЯ_МарцинякМ:39). As noted by researchers, the fact that
«Nun, the water of primordial chaos, is the first element» was, however, one of the primary points of
agreement in ancient theology (2021МюллерМ:53). See note!
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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 a 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 As stated in the «Pyramid Texts» (2350–2175
BCE), Utterance № 222 (207b): «thou judgest distress in the underworld, thou
standest above the places of the abyss» (1952MercerSAB:104). Consequently, the
fact that «Nun, the water of primordial chaos, is the first element» was,
however, one of the primary points of agreement in 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 For instance, in the «Instruction
Addressed to King Merikare» (Middle Kingdom), we read about the 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 As recorded on the Shabaka
Stone (British Museum № 498, the text of which 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 In the inscriptions within the Pyramid of Pepi II (6th Dynasty, ca. 2246–2152 BCE),
Recitation № 512 states: «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). It is well established that 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 According to the «Pyramid
Texts» (2350–2175 BCE), Utterance № 527 (1248a–d), it is stated: «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). In this context, the concept of «Shu (šw "empty,
void")» refers to the atmosphere that keeps the waters of Nu from
flooding the earth. Together with Tefnut, these deities represent the first
two «evolutions» of Atum at the creation, worshipped as the Dual Lion (rwtj)
(2007AllenJP:441). Similarly, 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). Consequently,
scholars emphasize that «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 According to the
Heliopolitan cosmogony, «Geb (gbb). The earth; son of Shu and Tefnut, father
of Osiris and Isis, Seth and Nephthys; original king of the earth»
(2007AllenJP:431). Similarly, «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). In the Pyramid of
Pepi I (6th Dynasty, ca. 2289–2255 BCE), Recitation № 519 states: «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).
Furthermore, 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). Overall,
this reflects «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 As noted in the «Instruction Addressed to King Merikare» (Middle Kingdom), we read
about the god: «He made for them plants and cattle, Fowl and fish to feed
them.» (2006LichtheimM:1.106). Moreover, 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, it is emphasized that 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 In the
inscriptions of the Pyramid of Teti (6th Dynasty, ca. 2323–2291 BCE),
Recitation № 227 states: «Teti, you shall climb and mount the sunshine: you
are He of the Sunshine, who is on the shin of the sky» (2007AllenJP:86). Similarly, the
«Coffin Texts» (2134–2040 BCE), Spell № 133, contains the declaration: «I am
Re, father of the sun» (1973FaulknerRO:116). Furthermore, it is understood
that «Nut (nwt, "watery" or "oval")» represents the
visible sky. «As a goddess, she is 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 As recorded in
the Sumerian poem («Myth of Enki and Ninmah»), 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 the 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.
|
Egypt In the
inscriptions within the Pyramid of Pepi I (6th Dynasty, ca. 2289–2255 BCE),
Recitation № 318 states: «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). Furthermore, Recitation № 319
adds: «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).
It is important to note the following concept: «Ba = "divine
power", "soul"» (2006LichtheimM:1.245). In the «Coffin
Texts» (2134–2040 BCE), Spell № 77 reads: «I am this soul of Shu which is in
the flame of the fiery blast which Atum kindled with his own hand»
(1973FaulknerRO:80). We also find 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). Additionally, in the «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).
Finally, 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.
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Egypt As inscribed 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).
|
Ancient
Egyptian Creation Myths
In the Pyramid Texts, the dominant
cosmogonic concept became the creation of the world by a single creator god
(1940МатьеМВ:17). A
complete analogy to 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. Furthermore, «Cults of
Heliopolitan gods also penetrated Memphis, becoming especially popular during
the 5th Dynasty and competing with the local Memphite deities» (1983ЛипинскаяЯ_МарцинякМ:29).
As noted by Mueller, «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). Additionally, «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). Moreover, «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). Finally, «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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