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 2
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 2 Analysis [iii] Notes to Chapter 2 [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 2 Analysis
|
Excerpts from the
Book of Genesis (1922LeeserI:4-5)
|
Type of
Similarity and Justification |
Ancient Near
Eastern and Egyptian Contexts (Parallels,
Analogies, Similarity, Borrowings, Inversions)
|
|
2 And God had finished on the seventh day his work which he had made,
and he rested on the seventh day from all his work which he had made. 3 And
God blessed the seventh day, and sanctified it ; because thereon he had
rested from all his work which God had created in making it. |
Numerological Correspondence In both traditions, the number «seven» is used as a sacred marker of
the absolute completeness of an action. |
Egypt The Egyptian concept of the Seven Hathors is well
known: «A complex form of the goddess Hathor’s cult; evidently, her
simultaneous incarnation into seven hypostases» (2004РакИВ:286). Hathor ("Enclosure of Horus"), the
wife of the god Horus, represents the principle of joy, feminine love, and
motherhood. In the Pyramid of Unis (5th Dynasty, ca. 2353–2323 BCE), Recitation № 223 states: «…who swallowed his seven uraei and his seven neckbones
came into being, [who governs] his seven Enneads and hears the sovereign’s
case.» (2007AllenJP:60). Similarly,
the «Coffin
Texts» (2134–2040 BCE), Spell № 213, specifies: «I eat of red emmer, and seven loaves are in the
sky in On with Re, seven portions are [on earth] with Geb, seven portions are
with Osiris.» (1973FaulknerRO:170). Furthermore, in the «Book of the Dead», it is stated: «I
have made meat offerings unto the seven kine and unto their bull.»
(1901BudgeEAW:481).
|
|
2 And God had
finished on the seventh day his work which he had made, and he rested on the
seventh day from all his work which he had made. 3 And God blessed the
seventh day, and sanctified it ; because thereon he had rested from all his
work which God had created in making it.
|
Numerological Sacralization The similarity lies in the
recognition of the number «seven» as a sacred canon of perfection. |
Mesopotamia In the Akkadian «Epic of Gilgamesh»,
the numeral seven is mentioned repeatedly: «Six days and seven nights came the wind and flood, the storm
flattening the land. When the seventh day arrived, the storm was pounding,
the flood was a war-struggling with itself like a woman writhing (in labor).»
(1989KovacsMG:101). The text further records: «When a seventh day arrived I sent forth a dove and
released it. <…> Seven and seven cult vessels I put in place, and (into
the fire) underneath (or: into their bowls) I poured reeds, cedar, and
myrtle.» (1989KovacsMG:145). It should be noted
that the standard version of the «Epic of
Gilgamesh» was first written in the Old Babylonian period (1800–1600 BCE)
(1989KovacsMG:xxii). The Atrahasis myth tells that at a
meeting of the gods, the god «We-ila, who
had personality, they slaughtered in their assembly. From his flesh and blood
Nintu mixed clay.» From this mixture, «Seven produced males, [Seven] produced
females.» (1999LambertWG_CivilM:59–63). The «Myth of Atrahasis» was composed
ca. 1600 BCE (1989KovacsMG:xxvi).
|
|
6 But there went
up a mist from the earth, and watered the whole face of the ground.
|
The Borrowing of the Word for
«Mist»
|
This is a Sumero-Akkadian loanword (2021NoonanBJ:41). |
|
7 And the Lord
God formed the man of dust from the ground, and breathed into his nostrils
the breath of life; and the man became a living being. … 25 And they were
both naked, the man and his wife, and were not ashamed.
|
Anthropogonic Syncretism The similarity in the artisanal act and animation through the transfer of
divine substance via exhaled breath from the god-man Atum to the man Adam is evident.
|
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). Furthermore, according to one the prevailing 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). There was also 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 depicted as the potter who fashions men on
his wheel: «Khnum fashions (mankind) no longer because of the condition of
the land» (1909GardinerAH:24). Notably, 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). See note!
|
|
7 And the Lord
God formed the man of dust from the ground, and breathed into his nostrils
the breath of life; and the man became a living being.
|
Anthropogonic Syncretism Similarity in the artisanal act of
creating human beings. |
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 in the following manner: «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 of the «Epic of Gilgamesh» was first written in the Old
Babylonian period (1800–1600 BCE) (1989KovacsMG:xxii). Similarly, the Atrahasis myth tells
that at a meeting of the gods, the god «We-ila, who had personality, they slaughtered in their assembly. From
his flesh and blood Nintu mixed clay.» From this mixture, «Seven produced
males, [Seven] produced females.» (1999LambertWG_CivilM:59–63). The «Myth of
Atrahasis» was composed ca. 1600 BCE (1989KovacsMG:xxvi).
|
|
8 And the Lord
God planted a garden in Eden to the eastward, and he put there the man whom
he had formed. … 10 And a river went out of Eden to water the garden, and
from there it was parted, and became four principal streams. … 15 And the
Lord God took the man, and put him into the garden of Eden, to till it, and
to keep it.
|
The Borrowing of the Word «Eden»
|
In the Akkadian language, «edinu» means «plain», which is a concept
borrowed from the Sumerian «eden»,
meaning «plain, steppe,
open country» (2004OppenheimAL:33; oracc.museum.upenn.edu)
|
|
8 And the Lord
God planted a garden in Eden to the eastward, and he put there the man whom
he had formed. 9 And the Lord God caused to grow out of the ground every tree
that is pleasant to the sight and good for food ; and the tree of life in the
midst of the garden, and the tree of the knowledge of good and evil. 10 And a
river went out of Eden to water the garden, and from there it was parted, and
became four principal streams. … 15 And the Lord God took the man, and put
him into the garden of Eden, to till it, and to keep it. 16 And the Lord God
commanded the man, saying. Of every tree of the garden thou mayest freely eat;
|
Dendrological
Archetype Similarity in
the representation of the Sacred Tree as the center of the universe and the
bearer of supernatural properties.
|
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). Furthermore, from «Papyrus Westcar» (Papyrus
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), we find 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).
|
|
9 And the Lord
God caused to grow out of the ground every tree that is pleasant to the sight
and good for food ; and the tree of life in the midst of the garden, and the
tree of the knowledge of good and evil. … 16 And the Lord God commanded the
man, saying. Of every tree of the garden thou mayest freely eat; 17 But of
the tree of the knowledge of good and evil, thou shalt not eat of it ; for on
the day that thou eatest thereof thou shalt surely die.
|
Dendrological Archetype Similarity in the representation of the Sacred
Tree as the center of the universe and the bearer of supernatural properties.
|
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). As noted by Vikentiev, «The Egyptian
yearned for close proximity to sacred trees, which he viewed as living beings
capable of providing food and drink and, in turn, receiving offerings» (1917ВикентьевВМ:35). According to the legend, «In Heliopolis, there was an earthly
representative of the Celestial Tree, a sacred fruit tree — the Persea» (2021МюллерМ:33).
|
|
9 And the Lord
God caused to grow out of the ground every tree that is pleasant to the sight
and good for food ; and the tree of life in the midst of the garden, and the
tree of the knowledge of good and evil. … 15 And the Lord God took the man,
and put him into the garden of Eden, to till it, and to keep it. 16 And the
Lord God commanded the man, saying. Of every tree of the garden thou mayest
freely eat; 17 But of the tree of the knowledge of good and evil, thou shalt
not eat of it ; for on the day that thou eatest thereof thou shalt surely
die.
|
Sacred Topography Similarity lies in the image of the sacred
garden/forest as a special locus of the presence of higher powers.
|
Mesopotamia In the Akkadian «Epic of Gilgamesh», a sacred forest guarded by the
mythical warrior Humbaba is mentioned: «They stood at the forest's
edge, gazing at the top of the Cedar Tree, gazing at the entrance to the
forest. Where Humbaba would walk there was a trail, the roads led straight
on, the path was excellent. Then they saw the Cedar Mountain, the Dwelling of
the Gods, the throne dais of Imini. Across the face of the mountain the Cedar
brought forth luxurious foliage, its shade was good, extremely pleasant.» (1989KovacsMG:41). The standard version of the
«Epic of Gilgamesh» was first written in the Old Babylonian period (1800–1600
BCE) (1989KovacsMG:xxii). Furthermore, S. Kramer (1981) wrote: «there is some reason to
believe that the very idea of a divine paradise, a garden of the gods, is of
Sumerian origin. The Sumerian paradise was located, according to our poem
[Enki and Ninhursag], in the land of Dilmun, a land that was probably
situated in southwestern Persia. It is in this same Dilmun that, later, the
Babylonians, the Semitic people who conquered the Sumerians, located their
"land of the living", the home of their immortals. There is good
indication that the Biblical paradise, which is described as a garden planted
eastward in Eden, from whose waters flow the four world rivers including the
Tigris and Euphrates, may have been originally identical with Dilmun, the
Sumerian paradiseland.» (1981KramerS:143).
|
|
9 And the Lord
God caused to grow out of the ground every tree that is pleasant to the sight
and good for food ; and the tree of life in the midst of the garden, and the
tree of the knowledge of good and evil. … 19 And the Lord God had formed out
of the ground every beast of the field, and every fowl of the heaven, and he
brought them unto the man to see what he would call them ; and whatsoever the
man would call every living creature, that should be its name.
|
Topographic Enumeration Similarity in the inclusion of
elements of real geography and economics. |
Egypt Regarding the Egyptian tradition, the creator god «Ptah, who was the
earth itself, decided to incarnate as a deity. By an effort of will, he
created his flesh — his body — out of the earth and became a god <...>
Ptah decided that he would create all that exists out of his own flesh — out
of the earth» (2007РакИ:31–32).
|
|
10 And a river
went out of Eden to water the garden, and from there it was parted, and
became four principal streams. 11 The name of the first is Pishon, the same
which compasseth the whole land of Havilah, where there is gold. 12 And the
gold of that land is good; there 18 the bdellium and the onyx stone. 13 And
the name of the second river is Gihon, the same which compasseth the whole
land of Gush. 14 And the name of the third river is Hiddekel, the same which
floweth towards the east of Assyria; and the fourth river is the Euphrates.
|
Topographic Enumeration Similarity in the inclusion of elements of
real geography and economics.
|
Egypt Additionally, in a late Middle Kingdom
tomb beneath the Ramesseum, a list of geographical names of primary
importance, beginning with the fortresses of Nubia and ending with a series
of Upper Egyptian towns, was discovered (1916GardinerAH:184).
|
|
11 The name of
the first is Pishon, the same which compasseth the whole land of Havilah,
where there is gold. 12 And the gold of that land is good; there 18 the
bdellium and the onyx stone. |
Commodity Inventory Similarity in the inclusion of elements of real-world
commodities.
|
Egypt The oldest and, at the same time, the richest gold-bearing province in
the Eastern Desert of Egypt has been exploited since the middle of the fourth
millennium BCE (2001KlemmD_MurrA:648). For instance, in the «Tale of the Shipwrecked Sailor»
(Middle Kingdom), goods of great value to the Egyptians from the region of
the Horn of Africa and the opposite shore of the Arabian Peninsula are listed:
«You are not rich in myrrh and all kinds of incense. But I am the lord of
Punt, and myrrh is my very own. That hknw-oil you spoke of sending, it
abounds on this island.» (2006LichtheimM:1.214). In the Egyptian «Houses of Life», where scribes and physicians worked,
«incense was stored and ointments were prepared» (2001КоростовцевМА:97). Furthermore, on the verso of the «Edwin Smith Papyrus» (1650–1550
BCE), a prescription for treating menstrual issues is provided, which
utilizes myrrh and frankincense
(1930BreastedJH:487; sae.saw-leipzig.de). In the «Ebers
Papyrus», frankincense and myrrh are used in numerous prescriptions (1889EbersG; sae.saw-leipzig.de). The «Ebers Papyrus» is dated to 1553–1550 BCE (1947CastiglioniA:49).
|
|
12 And the gold
of that land is good; there 18 the bdellium and the onyx stone.
|
The Borrowing of the Word
«Bdellium» |
This indicates the borrowing of a word
denoting resin, which was imported to Egypt from the territory of the Horn of
Africa or Arabia (2021NoonanBJ:73–74).
|
|
13 And the name
of the second river is Gihon, the same which compasseth the whole land of
Gush.
|
Ethnogeographic Identification The similarity lies in the use of a
shared geographic marker — the land of Kush. Hyksos Period |
Egypt As inscribed on the wall of the
tomb of the nomarch Ameny from the Middle Kingdom era, who served Senusret I
(12th Dynasty), there is an inscription: «Sailing up the Nile, I passed Kush
and reached the ends of the earth» (2004РакИВ:194). Moreover, in the
«Instruction to a Negligent Pupil» (Bologna Papyrus 1094, 19th–20th
Dynasties), the land of Kush is mentioned (2001КоростовцевМА:211). In short
texts in letter form from the «Papyrus Chester Beatty V» (BM 10685, Ramesside
Period), it is stated: «For painful it is to serve as a soldier. He is driven
like a donkey. If <he> is sent to the army of Syria, or it may be (to
that) of Kush, having left his wife, his children, and his clothes at home, his
food consists of grass of the field like any head of cattle»
(1935GardinerAH:9,47). Furthermore, the autobiography of
Ahmose, son of Abana (Hyksos Period), in his tomb at El-Kab, states: «Then I
conveyed King Djeserkare, the justified, when he sailed out to Kush, to
enlarge the borders of Egypt» (2006LichtheimM:2.13). Additionally, the Stela
of Amenhotep III from his mortuary temple in Western Thebes (Cairo Museum
34025, Recto) reads: «His majesty brought the gold for it from the land of
Kry on his first victorious campaign of slaying vile Kush»
(2006LichtheimM:2.46).
|
|
14 And the name
of the third river is Hiddekel, the same which floweth towards the east of
Assyria; and the fourth river is the Euphrates.
|
Ethnogeographic Identification The similarity lies in the use of a
shared geographic marker — the Ashur / Assyria. |
Mesopotamia The name «Ashur» is mentioned by a
certain Ashmad in letter ARM 34 163 from the Mari archive (1988CharpinD:184, archibab.fr). Furthermore, in
letter ARM 26/2 432 from the archives of Mari,
Yasim-El reports on the Assyrian caravan (1988CharpinD_LafontB:333–334, archibab.fr). The Mari archive, a key Mesopotamian source,
dates to the first half of the 18th century BCE (1956Munn-RankinJM:106). |
|
14 And the name
of the third river is Hiddekel, the same which floweth towards the east of
Assyria; and the fourth river is the Euphrates. 15 And the Lord God took the
man, and put him into the garden of Eden, to till it, and to keep it. 16 And
the Lord God commanded the man, saying. Of every tree of the garden thou
mayest freely eat; 17 But of the tree of the knowledge of good and evil, thou
shalt not eat of it ; for on the day that thou eatest thereof thou shalt
surely die. 18 And the Lord God said, It is not good that the man should be
alone ; I will make him a help suitable for him.
|
Astronomical Dualism Similarity in the division of
functions between the two primary celestial luminaries to organize time and
space. |
Egypt In the myth of
the «Creation of the Moon» (The «Book of the Heavenly Cow», tomb of Seti I,
1313–1292 BCE), it is narrated: «The earth was in darkness, and light came to
be after you had arisen. You illumined Egypt with your rays when your disk
shone forth. Mankind received sight when your right eye flashed for the first
time. Your left eye, in turn, drove away the darkness of the night» (1940МатьеМВ:71). In the Pyramid of
Pepi I (6th Dynasty, ca. 2289–2255 BCE), Utterance № 486 states: «Pepi was born in Nun
Before there was sky, before there was earth, before there were mountains, before
there was strife, before fear came about through the Horus Eye.»
(2006LichtheimM:1.47–48). This
serves as an allusion to the myth of the sun-god's left eye, the moon, which
was robbed by Seth and restored by Horus.
|
|
21 And the Lord
God caused a deep sleep to fall upon the man, and he slept ; and he took one
of his ribs, and closed up the flesh instead thereof. 22 And the Lord God
formed the rib which he had taken from the man into a woman, and brought her
unto the man.
|
Clinico-Morphological Analogy Reflection of ancient concepts regarding
surgical protocol and anatomy
|
Egypt In the Pyramid of Unis (5th Dynasty, ca. 2353–2323 BCE), Recitation
№ 5 reads:
«Your two
drops into the earth! Your two ribs into the hole!» (2007AllenJP:17). Furthermore, in the Pyramid of
Teti (6th Dynasty, ca. 2323–2291 BCE), Recitation № 280, we read: «O you in
charge of bread production, who belong to the flood, commend Teti to Fetekte,
cupbearer of the Sun, that he may commend Teti to the Sun himself and the Sun
may commend Teti to those in charge of provisioning. When he takes a bite he
will give (some) to Teti, when he takes a sip he will give (some) to Teti,
and Teti will go to sleep sound every day.» (2007AllenJP:92). The «Coffin Texts» (2134–2040
BCE), Spell № 269, describe the
following: «…is this bush of life which went forth from Osiris to grow
on the ribs of Osiris and to nourish the plebs, which makes the gods divine
and spiritualizes the spirits,» (1973FaulknerRO:205). In the «Edwin Smith Papyrus» (1650–1550
BCE), three clinical situations involving the ribs are discussed: a strain
(Case № 42), a dislocation (Case № 43), and a rib fracture (Case № 44).
Notably, Case № 44 provides the first description of a surgical manipulation
of the thorax, specifically the palpation of a rib within a wound. Additionally, the closure of wound edges using ligatures,
narrow fabric strips (adhesive plasters), and bandages is described in Cases
№ 2, 3, 10, 14, 23, 28, and 47 (1930BreastedJH; sae.saw-leipzig.de). For an infected wound of the chest
wall in Case № 41 of the «Edwin Smith Papyrus», a powder is prescribed
containing the seeds of the «špn» plant, identified as the poppy (1930BreastedJH:379;
sae.saw-leipzig.de). Moreover, in Recipe № 20 of the
«Hearst Medical Papyrus» (written during the 17th–18th Dynasties), it is
recommended to administer of wine mixed with pig's blood in cases of restless
sleep or illness, furthermore, Recipe № 15 provides a formulation for the
treatment of fractured ribs «on the first day» (sae.saw-leipzig.de). In prescription № 171 of the «Hearst
Medical Papyrus», it is recommended to give the patient wine with the
addition of the crushed «mgꜣ» plant before
surgery (sae.saw-leipzig.de).
|
|
21 And the Lord
God caused a deep sleep to fall upon the man, and he slept ; and he took one
of his ribs, and closed up the flesh instead thereof. 22 And the Lord God
formed the rib which he had taken from the man into a woman, and brought her
unto the man.
|
Clinico-Narcological
Parallel Description of
a therapeutic procedure and the possibility of anesthesia.
|
Mesopotamia In the Sumerian myth «Enki and Ninhursag», the goddess treats, among other ailments, the diseased rib of the god
Enki the goddess says, «My brother, what
hurts you? My rib hurts me. To the goddess Ninti (that is, "lady of the
rib" or "lady who makes live") I have given birth for you.»
(1981KramerS:107). Furthermore, it is documented that the Sumerians
began cultivating the opium poppy around 3000 BCE and produced opium
(1995KapoorLD). Moreover, oral herbal analgesics and narcotics were used in
the region between the Tigris and Euphrates rivers from the beginning of the
second millennium BCE, these included henbane, cannabis, and mandrake
(1991AdamsonS). See note!
|
|
|
Poetic Stylistics Commonality in the use of artistic devices to formalize legal or
mythological declarations.
|
Egypt As noted by Rak,
«Mythology is sometimes more rationalistic and sometimes less so, but in all
cases, besides the rational, it also contains a poetic element. In Egyptian
mythology, however, the poetic element is dominant» (2004РакИВ:12).
|
Mixing of Different Cosmogonic
Concepts
The blending of various cosmogonic
concepts (Hermopolitan, Heliopolitan, Memphite) «takes place during the First
Intermediate Period, although distinct signs of this are observed even
earlier,» particularly in the «Pyramid Texts» of the 5th Dynasty (1983ЛипинскаяЯ_МарцинякМ:40). «The priests of Heliopolis evidently
edited religious texts that were rewritten and copied in the College, adapting
them to their own views» (2000БаджЭАУ). Moreover, «With
the gradual growth of territorial associations and the rise of certain centers
— Heliopolis, Hermopolis, Abydos, Memphis — cosmogonic myths began to cluster
around these centers» (1940МатьеМВ:19). Inconsistencies between different versions of the myths were
exacerbated by the fact that the myths themselves influenced one another: plots
and motifs were borrowed, various concepts were blended, and different ideas
were syncretized (2004РакИВ:9). «Discrepancies between various points of view only enhanced the
mystery in the eyes of the Egyptians»; furthermore, they «cared little for
systematic consistency or logical justifications of their religious beliefs»
(2021МюллерМ:77,97).
Hypnotic Effects
Examples of the alcohol's hypnotic
effects are found in chapters nine and nineteen:
Chapter 9
20 And
Noah, who was a husbandman, began his work, and he planted a vineyard.
21 And he
drank of the wine, and became drunken ; and he uncovered himself within his
tent.
22 And Ham,
the father of Canaan, saw the nakedness of his father, and told it his two
brothers without.
23 And Shem
and Japheth took a garment, and laid it upon the shoulders of both of them, and
went backward, and covered the nakedness of their father; and their faces were
turned backward, and they saw not their father's nakedness.
24 And Noah
awoke from his wine, and discovered what his younger son had done unto him.»
Chapter 19
32 Come,
let us make our father drink wine, and we will lie with him, that we may
preserve seed of our father.
33 And they
made their father drink wine that night ; and the first-born went in, and lay
with her father, and he perceived not when she. lay down, nor when she arose.
34 And it
came to pass on the morrow, that the first-born said unto the younger, Behold,
I lay yesternight with my father; let us make him drink wine this night also,
and go thou in, and lie with him, that we may preserve seed of our father.
35 And they
made their father drink wine that night also ; and the younger arose, and lay
with him, and he perceived not when she lay down, nor when she arose.
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of
Genesis Chapter 2
The analysis of the Ancient
Near Eastern context of Genesis Chapter 2 leads to the conclusion that this
text is not an isolated theological construct. Instead, it is deeply rooted in
the cultural, scientific, and mythological milieu of the Near East in the
2nd–1st millennia BCE.
1. Techno-Anthropogonic
Continuity
The description of
man’s creation from the «dust of the ground» (Gen. 2:7) reveals direct
parallels with the Egyptian (the god Khnum) and Mesopotamian (the goddess
Aruru) traditions of the «potter-god». The use of earth as a substrate and the
act of fashioning serves as a universal cognitive template for describing the
origin of life in the region.
2. Medico-Anatomical
Realism
The narrative of the
extraction of Adam’s rib during a «deep sleep2 (Gen. 2:21) finds unexpected
correlation in Ancient Egyptian medical texts (Edwin Smith Papyrus), which
detail manipulations of the thorax and ribs. This is further echoed in Sumerian
mythology (the «rib/life» wordplay in the Enki myth). The existence of an
advanced pharmacopoeia (opium poppy, henbane) in Egypt and Mesopotamia points
to a factual historical basis for concepts regarding surgical intervention
under anesthesia.
3. Geographic and
Economic Authenticity
The description of
Eden (Gen. 2:10–14)—mentioning specific rivers, the land of Kush, gold, bdellium,
and onyx—correlates with Egyptian trade routes and onomastica. The utilization
of specific toponyms and commodities (gold from the Eastern Desert, resins from
Punt) demonstrates that the author of Genesis employed the socio-economic and
geographical data relevant to their era.
4. Synthesis of
Traditions
The text of Genesis 2
demonstrates a complex process of literary editing, similar to the work of the
Heliopolitan priests in systematizing disparate cosmogonies. The biblical
author reshapes archaic «poetic elements» and naturalistic details
(craftsmanship, medicine, geography), subordinating them to a unified
monotheistic framework.
Summary
Thus, Genesis Chapter
2 represents a technologically sophisticated text for its time, in which sacred
history is articulated through the most advanced Ancient Near Eastern knowledge
of humanity, nature, and geography.
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 2. About round ligament of femur. February 23, 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
NB! Fair practice / use: copied for the purposes of criticism, review, comment, research and private study in accordance with Copyright Laws of the US: 17 U.S.C. §107; Copyright Law of the EU: Dir. 2001/29/EC, art.5/3a,d; Copyright Law of the RU: ГК РФ ст.1274/1.1-2,7
Comments
Post a Comment