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 5
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 5 Analysis [iii] Notes to Chapter 5 [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 5 Analysis
|
Excerpt from the
Book of Genesis (1922LeeserI:7-8)
|
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)
|
|
1 This is the book of the generation of Adam. On the day that God
created man, in the likeness of God made he him : 2 Male and female created
he them ; and blessed them, and called
their name Adam, on the day when they were created. |
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). |
|
1 This is the book of the generation of Adam. On the day that God
created man, in the likeness of God made he him : 2 Male and female created
he them ; and blessed them, and called
their name Adam, on the day when they were created. |
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). |
|
3 And Adam lived a hundred and thirty years, and begat a son in his
likeness, after his image ; and called his name Sheth. 4 And the days of Adam
after he had begotten Sheth were eight hundred years; and he begat sons and
daughters. 5 And all the days that Adam lived were nine hundred and thirty
years ; and he died. 6 And Sheth lived a hundred and five years, and begat
Enosh. 7 And Sheth lived after he had begotten Enosh eight hundred and seven
years ; and he begat sons and daughters. 8 And all the days of Sheth were
nine hundred and twelve years ; and he died. 9 And Enosh lived ninety years,
and begat Kenan. 10 And Enosh lived after he had begotten Kenan eight hundred
and fifteen years; and he begat sons and daughters. 11 And all the days of
Enosh were nine hundred and five years; and he died. 12 And Kenan lived
seventy years, and begat Mahalalel. 13 And Kenan lived after he had begotten
Mahalalel eight hundred and forty years; and he begat sons and daughters. 14
And all the days of Kenan were nine hundred and ten years ; and he died. 15
And Mahalalel lived sixty and five years, and begat Jared. 16 And Mahalalel
lived after he had begotten Jared eight hundred and thirty years; and he
begat sons and daughters. 17 And all the days of Mahalalel were eight hundred
ninety and five years ; and he died. 18 And Jared lived a hundred sixty and
two years, and begat Enoch. 19 And Jared lived after he had begotten Enoch
eight hundred years; and he begat sons and daughters. 20 And all the days of
Jared were nine hundred sixty and two years; and he died. 21 And Enoch lived
sixty and five years, and begat Methushelah. 22 And Enoch walked with God
after he had begotten Methushelah three hundred years; and begat sons and
daughters. 23 And all the days of Enoch were three hundred sixty and five
years. 24 And Enoch walked with God, and he was no more ; for God had
taken" him. 25 And Methushelah lived a hundred eighty and seven years,
and begat Lemech. 26 And Methushelah lived after he had begotten Lemech seven
hundred eighty and two years ; and he begat sons and daughters. 27 And all
the days of Methushelah were nine hundred sixty and nine years; and he died.
28 And Lemech lived a hundred eighty and two years, and begat a son. 29 And
he called his name Noach, [Noah,] saying. This one shall comforf us
concerning our work and the toil of our bands, because of the ground which
the Lord hath cursed. 30 AndLemech lived after he had begotten Noah five
hundred ninety and five years ; and begat sons and daughters. 31 And all the
days of Lemech were seven hundred seventy and seven years; and he died. 32
And Noah was five hundred years old, and Noah begat Shem, Ham, and Japheth.
|
Genealogical Model. Similarity in the application of a linear principle for listing
male-line descendants, wherein the process of reproduction is described as a
direct action of the masculine principle without mentioning the female. |
Egypt The first pair of gods were Shu and Tefnut. «At the beginning of creation, they were born of Ra-Atum» (2007РакИ:45). According to the Heliopolitan cosmogony recorded in the «Bremner-Rhind Papyrus», specifically in the text known as «The Book of Knowing the Creations of Ra», it appears that the creator god of the universe, Ra-Atum, was male (2007РакИ:28-29). Pyramid Texts (2350-2175 BCE) Utterance № 527 (1248a-c): «To say: Atum created by his masturbation in Heliopolis. He put his phallus in his fist, to excite desire thereby.» (1952MercerSAB:325). Pyramid of Pepi I (6th
Dynasty, ca. 2289–2255 BCE), in Recitation № 522 when cutting up a sacrificial bull,
it is said: «what is
in his scrotum is for the four gods that Horus gave birth to and desired,
Hapi, Imseti, Duamutef, and Qebehsenuef;» (2007AllenJP:185).
|
|
3 And Adam lived a hundred and thirty years, and begat a son in his
likeness, after his image ; and called his name Sheth. 4 And the days of Adam
after he had begotten Sheth were eight hundred years; and he begat sons and
daughters. 5 And all the days that Adam lived were nine hundred and thirty
years ; and he died. 6 And Sheth lived a hundred and five years, and begat
Enosh. 7 And Sheth lived after he had begotten Enosh eight hundred and seven
years ; and he begat sons and daughters. 8 And all the days of Sheth were
nine hundred and twelve years ; and he died. 9 And Enosh lived ninety years,
and begat Kenan. 10 And Enosh lived after he had begotten Kenan eight hundred
and fifteen years; and he begat sons and daughters. 11 And all the days of
Enosh were nine hundred and five years; and he died. 12 And Kenan lived
seventy years, and begat Mahalalel. 13 And Kenan lived after he had begotten
Mahalalel eight hundred and forty years; and he begat sons and daughters. 14
And all the days of Kenan were nine hundred and ten years ; and he died. 15
And Mahalalel lived sixty and five years, and begat Jared. 16 And Mahalalel
lived after he had begotten Jared eight hundred and thirty years; and he
begat sons and daughters. 17 And all the days of Mahalalel were eight hundred
ninety and five years ; and he died. 18 And Jared lived a hundred sixty and
two years, and begat Enoch. 19 And Jared lived after he had begotten Enoch
eight hundred years; and he begat sons and daughters. 20 And all the days of
Jared were nine hundred sixty and two years; and he died. 21 And Enoch lived
sixty and five years, and begat Methushelah. 22 And Enoch walked with God
after he had begotten Methushelah three hundred years; and begat sons and
daughters. 23 And all the days of Enoch were three hundred sixty and five
years. 24 And Enoch walked with God, and he was no more ; for God had
taken" him. 25 And Methushelah lived a hundred eighty and seven years,
and begat Lemech. 26 And Methushelah lived after he had begotten Lemech seven
hundred eighty and two years ; and he begat sons and daughters. 27 And all
the days of Methushelah were nine hundred sixty and nine years; and he died.
28 And Lemech lived a hundred eighty and two years, and begat a son. 29 And
he called his name Noach, [Noah,] saying. This one shall comforf us
concerning our work and the toil of our bands, because of the ground which
the Lord hath cursed. 30 AndLemech lived after he had begotten Noah five
hundred ninety and five years ; and begat sons and daughters. 31 And all the
days of Lemech were seven hundred seventy and seven years; and he died. 32
And Noah was five hundred years old, and Noah begat Shem, Ham, and Japheth.
|
Chronological Hyperbolization. The use of anomalously large numbers serves as a literary device to
denote the antiquity of the era and the sacred status of the described
characters in both traditions. |
Mesopotamia In Mesopotamia, historical figures were attributed legendary
longevity. There existed a list of kings compiled by Sumerian scribes at the
end of the second millennium BCE. For example, the kings of «the first
dynasty after the deluge also reigned for an average of a thousand years, and
subsequently for two hundred years each» (1961ВуллиЛ:15).
|
|
31 And all the days of Lemech were seven hundred seventy and seven
years; and he died. |
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. Pyramid of Unis (5th Dynasty, ca. 2353-2323 BCE) Recitation № 223: «…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). Coffin Texts (2134-2040 BCE) Spell № 213: «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). In the «Book of the Dead» it is
stated: «I have made meat offerings unto the seven kine and unto their bull.»
(1901BudgeEAW:481).
|
|
31 And all the days of Lemech were seven hundred seventy and seven
years; and he died. |
Numerological sacralization. The similarity lies in the recognition of the number seven as a sacred
canon of perfection. |
Mesopotamia Egypt In the Akkadian «Epic of
Gilgamesh», the numeral seven is mentioned repeatedly: «You loved the
supremely mighty lion, yet you dug for him seven and again seven pits. You
loved the stallion, famed in battle, yet you ordained for him the whip, the
goad, and the lash, ordained for him to gallop for seven and seven hours,
ordained for him drinking from muddied waters,» (1989KovacsMG:52). |
Sumerologist S. Kramer (1981) wrote: «One of the major achievements of all this archaeological activity in «Bible lands» is that a bright and revealing light has been shed on the background and origin of the Bible itself. We can now see that this greatest of literary classics did not come upon the scene fullblown, like an artificial flower in a vacuum; its roots reach deep into the distant past and spread wide across the surrounding lands. Both in form and content, the Biblical books bear no little resemblance to the literatures created by earlier civilizations in the Near East.» (1981KramerS:141).
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of Genesis Chapter 5
The analysis of Genesis 5 reveals a sophisticated synthesis of Egyptian and Mesopotamian structural models, adapted to form a coherent antediluvian chronology. This chapter transitions from the narrative of human origin to a formalized historical record, characterized by several key correspondences:
1. Anthropogonic and Genealogical Models
The biblical concept of man being created in the «image of God» finds a direct literary parallel in the Egyptian Instruction to King Merikare, where humans are described as the «images» (snnw) of the Creator. Furthermore, the linear, male-centered genealogical structure of Genesis 5 mirrors the Heliopolitan cosmogony (seen in the «Bremner-Rhind Papyrus» and «Pyramid Texts»). In both traditions, the transmission of life and authority is depicted as an exclusively masculine generative act (exemplified by Ra-Atum), effectively marginalizing the female principle to emphasize a direct, unbroken line of succession from the Divine.
2. Chronological Hyperbolization
The remarkable longevity of the patriarchs correlates with the Mesopotamian tradition of the Sumerian King List. Just as the scribes of the Old Babylonian period attributed reigns of thousands of years to pre-diluvian and early post-diluvian kings, the author of Genesis 5 utilizes anomalously large numbers as a literary device. This «chronological hyperbolization» serves not as a biological claim, but as a marker of the sacred status of the characters and the profound antiquity of the era.
3. Numerological Sacralization
The consistent focus on the number «seven» (reflected in the structure of the genealogy and the lifespan of Lamech) aligns with both Egyptian and Mesopotamian canons of perfection. From the «Seven Hathors» and the «seven portions» of the «Coffin Texts» to the «seven and seven pits» in the «Epic of Gilgamesh», the number seven functions as a universal sacred marker of absolute completeness. In Genesis 5, this sacralization transforms a simple list of descendants into a rhythmic, liturgical record of human history.
Summary
The fifth chapter of Genesis reflects a deliberate cultural synthesis
likely composed by an elite scribe familiar with both the Egyptian
«Instruction» literature and Mesopotamian king lists. By adopting the Egyptian
model of the «masculine» generative principle and the Mesopotamian practice of
chronological hyperbolization, the author established a sacred history that
elevated the biblical patriarchs to a status comparable to the divine kings of
the ancient world. This integration of diverse Near Eastern traditions into a
single monotheistic framework underscores the protograph's origin in a highly
internationalized intellectual environment.
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 24, 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 5. About round ligament of femur. February 24, 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