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 6
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 6 Analysis [iii] Notes to Chapter 6 [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 6 Analysis
|
Excerpts from the
Book of Genesis (1922LeeserI:8-9)
|
Type of Similarity and Justification |
Ancient Near
Eastern and Egyptian Contexts (Parallels,
Analogies, Similarity, Borrowings, Inversions)
|
|
1 And it came to
pass, when men began to multiply on the face of the earth, and daughters were
born unto them, 2 That the sons of God" saw the daughters of men, that
they were fair ; and they took themselves wives of all whom they chose. 3 And
the Lord said. My Spirit shall not always strive for the sake of man, for
that he is but flesh ; yet his days (of grace) shall be a hundred and twenty
years. 4 The giants were on the earth in those days ; and also after that,
when the sons of God came in unto the daughters of men, and they bore
children to them ; these became the mighty men, who were of old the men of
renown.
|
Genealogical Syncretism A shared conceptualization
regarding the existence of a distinct category of «semi-divine» beings in
antiquity.
|
Mesopotamia The Book of Genesis may imply the numerous «Anunnaki, the children of
the sky god Anu» from the Sumerian pantheon. They are mentioned in the myth
conventionally titled «Cattle and Grain». «The protagonists of the myth
are the cattlegod Lahar and his sister, the graingoddess Ashnan. These two,
according to the myth, were created in the creation chamber of the gods in
order that the Anunnaki, the children of the heavengod An, might have food
to eat and clothes to wear.» (1981KramerS:108).
|
|
5 And God saw
that the wickedness of man was great on the earth, and that every imagination
of the thoughts of his heart was only evil continually. 6 And it repented the
Lord that he had made man on the earth, and it grieved him at his heart.
|
Psychological Parallel A direct parallel between the «heart» and the inner «self», endowing
this organ with the functions of rational thinking, moral judgment, and the
source of the individual's volitional decisions.
|
Egypt The heart as an
organ of thought, will, and ethical choice is repeatedly mentioned in ancient
Egyptian texts. In the Pyramid of Pepi II (6th Dynasty, ca. 2246–2152 BCE), Recitation
№ 404, it is stated: «You
shall take (them) for him to every place in which his heart might wish to be.»
(2007AllenJP:274). Recitation № 319 of the same pyramid states: «His son shall provide this
Pepi Neferkare with life; he shall make it happy for his heart, he shall make
it pleasant for his heart; he shall establish for him the Nile Valley, he
shall establish for him the Delta;» (2007AllenJP:265). The Pyramid of Unis (5th Dynasty, ca. 2353–2323 BCE), Recitation
№ 180, describes the king as:
«Unis
is the sky’s bull, with terrorizing in his heart, who lives on the evolution
of every god, who eats their bowels when they have come from the Isle of
flame with their belly filled with magic.» (2007AllenJP:51). The «Pyramid Texts»
(2350–2175 BCE), in Utterance № 650 (1836a-b), state: «He equips N. with life; he makes his heart
rejoice; he makes his heart sweet.» (1952MercerSAB:450). In the «Coffin Texts» (2134–2040
BCE), Spell № 64 reads: «…see, I bring it to you that your heart may be made
glad by means of it; I bring to you the Eye of Horus, that your heart may be
made glad by means of it.» (1973FaulknerRO:60). Spell № 148 adds: «The
lightning flash strikes, the gods are afraid, Isis wakes pregnant with the
seed of her brother Osiris. She is uplifted, (even she) the widow, and her
heart is glad with the seed of her brother Osiris. She says: 'O you gods, I
am Isis, the sister of Osiris, who wept for the father of the gods, (even)
Osiris who judged the slaughterings of the Two Lands.» (1973FaulknerRO:125). Similar sentiments appear in didactic works, such as the «Instruction
Addressed to Kagemni» (6th Dynasty): «When you drink with a drunkard, Take
when his heart is content. Don't fall upon meat by the side of a glutton,
Take when he gives you, don't refuse it, Then it will soothe.»
(2006LichtheimM:1.60). The «Instruction of Ptahhotep» (6th Dynasty) contains several such references:
«He whose heart obeys his belly Puts contempt of himself in place of love,
His heart is bald, his body unanointed; The great-hearted is god-given, He
who obeys his belly belongs to the enemy.» (2006LichtheimM:1.67); «A man in
distress wants to pour out his heart More than that his case be won»
(2006LichtheimM:1.68); «Dispute with him after a time, Test his heart in
conversation; If what he has seen escapes him, If he does a thing that annoys
you, Be yet friendly with him, don't attack;» (2006LichtheimM:1.72). In the
«Complaints of Khakheperre-sonb» (Middle
Kingdom), the narrator says: «He said to his heart: Come, my heart, I
speak to you, Answer me my sayings!» (2006LichtheimM:1.147–148). The «Tale of the Shipwrecked Sailor»
(Middle Kingdom) notes: «Each of them-his heart was stouter, his arm
stronger than his mate's.» (2006LichtheimM:1.213). The «Story of Sinuhe» (Middle Kingdom),
states: «Then his heart was happy beyond everything, and they sat down
to a day of feasting.» (2006LichtheimM:1.221). Furthermore, the «Stela of Sehetep-ib-re» (12th Dynasty), written for
an official who served successively under Sesostris III and Amenemhet III,
commands: «Cleave to His Majesty in your hearts! He is Sia in the hearts, His
eyes seek out everybody.» (2006LichtheimM:1.128). The «Satire of the
Trades» (Middle
Kingdom) advises: «I have seen many beatings -
Set your heart on books!» (2006LichtheimM:1.185). Finally, the «Song from the Tomb of King Intet» (Middle Kingdom) exhorts: «To tell of their needs, To
calm our hearts, Until we go where they have gone! Hence rejoice in your heart!
Forgetfulness profits you, Follow your heart as long as you live!» (2006LichtheimM:1.196).
|
|
5 And God saw
that the wickedness of man was great on the earth, and that every imagination
of the thoughts of his heart was only evil continually. 6 And it repented the
Lord that he had made man on the earth, and it grieved him at his heart. 7
And the Lord said, I will destroy the mail whom I have created from the face
of the earth; both man and beast, and the creeping things and the fowls of
the heaven ; for it repenteth me that I have made them.
|
Ethno-demographic
Determinism In both texts, the supreme deity's decision to
exterminate humanity is presented as a necessary punitive measure triggered
by an anthropogenic factor — either moral decay («wickedness») in the
Biblical tradition or physical noise and overpopulation in the Mesopotamian
tradition.
|
Mesopotamia The «Myth of
Atrahasis», composed ca. 1600 BCE, «tells of the creation of man, several
attempts by the gods to exterminate mankind because of noise and
overpopulation, and a final Flood survived by only Atrahasis (Utanapishtim)
and his family.» (1989KovacsMG:xxvi). |
|
5 And God saw
that the wickedness of man was great on the earth, and that every imagination
of the thoughts of his heart was only evil continually. 6 And it repented the
Lord that he had made man on the earth, and it grieved him at his heart. 7
And the Lord said, I will destroy the mail whom I have created from the face
of the earth; both man and beast, and the creeping things and the fowls of
the heaven ; for it repenteth me that I have made them. … 13 And God said
unto Noah, The end of all flesh is come before me; for the earth is filled
with violence through them, and I will destroy them with the earth. … 17 And
as regards myself, behold, I will bring a flood of waters upon the earth, to
destroy all flesh, wherein is the breath of life, from under the heavens ;
every thing that is on the earth'' shall perish.
|
Ethico-Catastrophic
Parallelism Similarity in
the supreme being’s decision to exterminate humanity, driven by
disillusionment with the moral character of people—a form of eliminating a
focal point of the morally «diseased».
|
Egypt The myth of «The Destruction of Mankind», also known as «The Book of
the Heavenly Cow», was first discovered on the walls of the tombs of Seti I
and Ramses III (1983ЛипинскаяЯ_МарцинякМ:111,212). «Just as in the biblical account of the Great Flood, where an angered
deity condemns people to death for their sins, so too in the Egyptian legend
does the formidable goddess [Hathor-Tefnut] exterminate humans who have
sinned against the god» (1940МатьеМВ:50). Specifically,
according to the legend, Ra says: «Ancestral gods! Look — the people created
from my eye have plotted evil deeds against me. Tell me, what would you do
against this? See, I have waited; I have not killed them until I have heard
what you have to say about it» (1940МатьеМВ:75). There is an authoritative opinion that this myth, «The
Destruction of Mankind», is likely a tale of the Middle Kingdom
(2006LichtheimM:2.197). Some Egyptologists specify that the legend of the destruction of
mankind is «a Middle Kingdom document — possibly from the early part of that
period — preserved in a rather distorted form in two royal tombs of the 19th
and 20th Dynasties; it is a compilation of various mythological texts»
(2021МюллерМ:79). The «Pyramid
Texts» (2350–2175 BCE), Utterance № 348 (565a), state: «Greeting to thee, O Great Flood, cup-bearer of the
gods, leader of men, mayest thou make the gods favourable to N.» (1952MercerSAB:183).
In the Pyramid of Unis (5th Dynasty, ca. 2353–2323 BCE), Recitation
№ 160 mentions the flood: «Unis is the one to whom belongs the linen that the uraei
guard during the night of the great flood that comes from the great goddess.»
(2007AllenJP:42). Furthermore,
the Pyramid of Pepi II (6th Dynasty,
ca. 2246–2152 BCE), in Recitation № 121, expresses the wish: «let the scent
of Horus’s eye be on this Pepi Neferkare—and remove what is bad in you, and
defend you from the inundation of the hand of Seth.»
(2007AllenJP:254).
|
|
10 And Noah begat
three sons, 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). 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).
Finally, in the Pyramid
of Pepi I (6th Dynasty, ca. 2289–2255 BCE), Recitation № 522, regarding the butchering of 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).
|
|
14 Make thee an
ark of gopher-wood, rooms shalt thou make in the ark, and shalt pitch it
within and without with pitch.
|
The Borrowing of the Word «Gopher» |
The source of the borrowing is unclear; the term denotes a type of
resinous wood, possibly cypress or cedar (2021NoonanBJ:85). In the
«Instruction Addressed to King Merikare» (Middle Kingdom), mention is made of
the arrival of cedar and juniper wood into Egypt from abroad
(2006LichtheimM:1.103).
|
|
14 Make thee an
ark of gopher-wood, rooms shalt thou make in the ark, and shalt pitch it
within and without with pitch. … 16 A window shalt thou make to the ark, and
thou shalt finish it above, to be one cubit broad, and the door of the ark
shalt thou set in the side thereof; with lower, second, and third stories
shalt thou make it. … 18 But I will establish my covenant with thee ; and
thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’
wives with thee. 19 And of every living thing, of all flesh, two of every
sort shalt thou bring into the ark, to keep them alive with thee : male and
female shall they be.
|
Constructive-Technological
Correspondence Similarity in the method of
salvation through the construction of a large wooden vessel, created under
the direct instruction of the deity. |
Mesopotamia In the Akkadian «Epic of Gilgamesh», the means of escape is
called a «boat». It is constructed by Utanapishtim: «O man of Shuruppak, son of Ubartutu: Tear down
the house and build a boat! Abandon wealth and seek living beings! Spurn
possessions and keep alive living beings! Make all living beings go up into
the boat.» (1989KovacsMG:98). The standard version of the «Epic of Gilgamesh»
was first written in the Old Babylonian period (1800–1600 BCE)
(1989KovacsMG:xxii). The «Flood Story
told here is an adaptation or excerpt from (a version of) the flood episode
in the "Myth of Atrahasis".» (1989KovacsMG:97). Furthermore, the «Myth of
Atrahasis», composed ca. 1600 BCE, «tells of the creation of man, several
attempts by the gods to exterminate mankind because of noise and
overpopulation, and a final Flood survived by only Atrahasis (Utanapishtim)
and his family.» (1989KovacsMG:xxvi).
|
|
14 Make thee an
ark of gopher-wood, rooms shalt thou make in the ark, and shalt pitch it
within and without with pitch. 15 And this is the manner in which thou shalt
make it : The length of the ark shall be three hundred cubits, the breadth of
it fifty cubits, and the height of it thirty cubits. 16 A window shalt thou
make to the ark, and thou shalt finish it above, to be one cubit broad, and
the door of the ark shalt thou set in the side thereof; with lower, second,
and third stories shalt thou make it.
|
Metrological Correspondence Similarity in the application of a unified
Ancient Near Eastern unit of length (the «cubit») for describing vessel
parameters, wherein the biblical Ark and the Egyptian ship maintain
comparable length-to-width proportions (3:1 and 6:1 respectively).
|
Egypt In the «Tale of the Shipwrecked Sailor» (Middle Kingdom), we read: «I
had set out to the king's mines, and had gone to sea in a ship of a hundred
and twenty cubits in length and forty cubits in width.»
(2006LichtheimM:1.212). The unit of
length, the «cubit», in Ancient Egypt varied across different eras from 51.3
to 54.1 cm (1865LepsiusCR). Accordingly, the length of an Egyptian vessel
would be slightly over 60 meters, while the Ark would measure approximately
150 meters.
|
|
14 Make thee an
ark of gopher-wood, rooms shalt thou make in the ark, and shalt pitch it
within and without with pitch.
|
Material-Technical
Correspondence The use of
natural bitumens and resins for the waterproofing of watercraft represents an
identical technological norm.
|
Mesopotamia According to legend, King Sargon of Akkad (ca. 2800 BCE) was placed in
a reed basket coated with asphalt, which was then «set afloat on the waters
of the Euphrates River» (1938AbrahamH:5). In the tombs of the Early Dynastic
period at Ur, boat models made of bitumen have been discovered (1961ВуллиЛ:87).
|
|
14 Make thee an
ark of gopher-wood, rooms shalt thou make in the ark, and shalt pitch it
within and without with pitch. 15 And this is the manner in which thou shalt
make it : The length of the ark shall be three hundred cubits, the breadth of
it fifty cubits, and the height of it thirty cubits. 16 A window shalt thou
make to the ark, and thou shalt finish it above, to be one cubit broad, and
the door of the ark shalt thou set in the side thereof; with lower, second,
and third stories shalt thou make it. 17 And as regards myself, behold, I
will bring a flood of waters upon the earth, to destroy all flesh, wherein is
the breath of life, from under the heavens ; every thing that is on the earth
shall perish. 18 But I will establish my covenant with thee ; and thou shalt
come into the ark, thou, and thy sons, and thy wife, and thy sons’ wives with
thee. 19 And of every living thing, of all flesh, two of every sort shalt
thou bring into the ark, to keep them alive with thee : male and female shall
they be.
|
The Borrowing of the Word «Ark»
|
The term is an Egyptian borrowing meaning «coffin, chest», as well as
«shrine, chamber» (2021NoonanBJ:217). According to
Plutarch (1st–2nd century CE), through Set's trickery, Osiris «stepped into
the coffin and lay down. Then the conspirators ran up, slammed the lid shut,
and having fastened it from the outside with nails and sealed it with molten
lead, they dragged the coffin to the river and cast it into the sea at Tanis,
through the mouth» (1996Плутарх:3). Furthermore, according to legend, as a result of Set's
conspiracy, Osiris was enclosed in a sarcophagus that was thrown into the
river and subsequently reached the sea. «The sea waves carried the
sarcophagus with Osiris’s dead body to the shores of Byblos; the surf cast it
onto the land, and the sarcophagus came to rest upon a young sprout of a
tamarisk tree» (2007РакИ:97).
|
|
17 And as regards
myself, behold, I will bring a flood of waters upon the earth, to destroy all
flesh, wherein is the breath of life, from under the heavens ; every thing
that is on the earth shall perish.
|
Textological Genealogy and Intertextuality The Biblical declaration regarding the destruction of all flesh through
the Flood is part of a unified Near Eastern literary continuum, where the
«original» divine decree from Genesis proves to be a development of more
ancient Sumerian-Akkadian mythological prototypes. |
The Babylonian flood myth dates back to a Sumerian
original. It features Ziusudra, the Sumerian prototype of the biblical Noah.
He appears as a pious and god-fearing king, guided in all his deeds by
instructions received from the gods through dreams and divinations. Ziusudra
is commanded to build a giant boat and thus escape destruction. The flood
raged for seven days and seven nights. On the eighth day, the sun god Utu
reappeared, shedding his precious light over the earth. Ziusudra was prostrated
himself before him and sacrificed an ox and a sheep to him (1981KramerS:149–152). See note!
|
|
17 And as regards
myself, behold, I will bring a flood of waters upon the earth, to destroy all
flesh, wherein is the breath of life, from under the heavens ; every thing
that is on the earth shall perish.
|
Cosmological Correspondence The sky is described as a solid
surface or a firmament with «gates», separating the world of the living from
celestial waters or divine entities.
|
Egypt In the Pyramid
of Pepi I (6th Dynasty, ca. 2289–2255 BCE), in Recitation № 3, the following words are recorded:
«A gate to the Akhet will be
opened for you in the sky, the god’s hearts will be welcoming at meeting you,
and they will take you to the sky in your ba, you having become ba as one of
them.» (2007AllenJP:105). The «Pyramid Texts»
(2350–2175 BCE), Utterance № 503 (1079ab), state: «I say this to myself when I ascend to heaven, that
I may anoint myself with the best ointment and clothe myself with the best
linen,» (1952MercerSAB:293). Furthermore,
the Pyramid of Teti (6th Dynasty, ca. 2323–2291 BCE), in 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).
|
The Mesopotamian Version of the
Great Flood
«That the Biblical deluge story is not original with the Hebrew redactors of the Bible has been known from the time of the discovery and deciphering of the eleventh tablet of the Babylonian «Epic of Gilgamesh» by the British Museum's George Smith. The Babylonian deluge myth itself, however, is of Sumerian origin.» (1981KramerS:148).
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of Genesis Chapter 6
The comparative analysis of Genesis 6 against the backdrop of Ancient Near Eastern and Egyptian sources identifies a complex synthesis of cultural, technological, and theological paradigms, pointing toward an Egyptian intellectual milieu as the primary source of the protograph.
1. Ethical and Narrative Frameworks
The biblical motivation for the Flood — divine grief and judgment over human «wickedness» — mirrors the Egyptian «Book of the Heavenly Cow» (The Destruction of Mankind), a document rooted in the Middle Kingdom. Just as Ra resolves to exterminate humans for «plotting evil deeds», the Elohim of Genesis experiences a «grieved heart» (repented) before decreeing destruction. This reflects a shared «ethico-catastrophic parallelism» where the Flood is not a mere natural disaster (as often seen in the Mesopotamian Atrahasis «noise» motif) but a judicial response to a moral crisis.
2. Linguistic and Symbolic Etymology of the «Ark»
A critical discovery is the etymology of the Hebrew tebah (Ark), which is identified as an Egyptian borrowing meaning «coffin», «chest», or «shrine». This creates a direct «genealogical syncretism» with the Osirian cycle. The sarcophagus of Osiris, described by Plutarch and in the «Pyramid Texts», serves as a symbolic precursor: a wooden vessel that preserves life/divinity amidst chaotic waters. The transformation of Set’s «coffin of death» into Noah’s «ark of salvation» represents a profound polemical adaptation by the biblical author.
4. Cosmological Correspondence
The description of the «gates of heaven» and the «firmament» finds resonance in the «Pyramid Texts» (e.g., Pepi I), where the sky is a solid boundary with functional gates (Akhet) through which the ba (soul) or the deity ascends. This shared cosmology reinforces the idea that the Genesis account was composed by an individual intimately familiar with the "solar" and "celestial" theology of the Egyptian Old and Middle Kingdoms.
Summary
Genesis 6 represents a «techno-theological» synthesis where the ancient Mesopotamian memory of a great deluge is reframed through Egyptian linguistic, ethical, and engineering categories. By utilizing Egyptian etymology for the vessel (tebah) and the judicial framework of the «Book of the Heavenly Cow», the author — likely an educated Semitic elite in Egypt — transformed an archaic disaster myth into a structured narrative of moral accountability and technological salvation. This suggests that the text’s origin lies in the internationalized cultural atmosphere of the Second Intermediate Period, where Egyptian «shrine-building» and Mesopotamian «ship-building» merged into a single sacred tradition.
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 6. 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