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
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Excerpts from the
Book of Genesis (1922LeeserI:7-8)
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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 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). See note! |
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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 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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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 comfort 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.
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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). The «Pyramid Texts»
(2350–2175 BCE), Utterance № 527 (1248a-c), state: «To say: Atum created by his masturbation in
Heliopolis. He put his phallus in his fist, to excite desire thereby.» (1952MercerSAB:325).
In the 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).
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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 comfort 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.
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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).
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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. 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). The «Coffin Texts» (2134–2040 BCE), Spell № 213, describe the
following: «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).
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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). The Standard Version was based on an earlier Epic of
Gilgamesh that was first composed in the Old Babylonian period (1800–1600
BCE) (1989KovacsMG:xxii). |
The Origins of the Book of Genesis
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
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