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
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Excerpt from the
Book of Genesis (1922LeeserI:8-9)
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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)
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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.
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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).
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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.
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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.
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Egypt The heart as an organ of thought, will, and ethical choice is repeatedly mentioned in ancient Egyptian texts. Pyramid of Unis (5th Dynasty, ca. 2353-2323 BCE) Recitation № 180: «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). Pyramid of
Pepi II (6th Dynasty, ca. 2246–2152 BCE) Recitation № 404 «You shall take (them) for him to every place
in which his heart might wish to be.» (2007AllenJP:274). Pyramid of
Pepi II (6th Dynasty, ca. 2246–2152 BCE) Recitation № 319 «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). Pyramid Texts (2350-2175 BCE) in Utterance № 650 (1836a-b): «He equips N. with life; he makes his heart rejoice; he makes his heart sweet.» (1952MercerSAB:450). Coffin
Texts (2134-2040 BCE) Spell № 64 «…see, I bring it to you that your hear 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).
Coffin
Texts (2134-2040 BCE) Spell № 148 «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). «The
Instruction Addressed to Kagemni» (the latter part of the 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» (the latter part of the 6th Dynasty): «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). «The Complaints of Khakheperre-sonb» (Middle Kingdom): «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): «Each of them-his heart was stouter, his arm stronger than his mate's.»
(2006LichtheimM:1.213). «The Story of Sinuhe» (Middle
Kingdom): «Then his
heart was happy beyond everything, and they sat down to a day of feasting.» (2006LichtheimM:1.221).
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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.
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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.
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Mesopotamia In 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). |
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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.
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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».
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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 Ramesses 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). Pyramid Texts (2350-2175 BCE) Utterance
№ 348 (565a): «Greeting
to thee, O Great Flood, cup-bearer of the gods, leader of men, mayest thou
make the gods favourable to N.» (1952MercerSAB:183). 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). 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).
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10 And Noah begat three sons, 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). 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) Recitation № 522 при разделке жертвенного быка сказано: «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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14 Make thee an ark of gopher-wood, rooms shalt thou make in the ark,
and shalt pitch it within and without with pitch.
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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).
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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.
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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», 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). In 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).
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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.
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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).
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Egypt In the story «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.
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14 Make thee an ark of gopher-wood, rooms shalt thou make in the ark,
and shalt pitch it within and without with pitch.
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Material-Technical Correspondence. The use of natural bitumens and resins for the waterproofing of
watercraft represents an identical technological norm.
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Mesopotamia According to legend, King Sargon of
Akkad (ca. 3800 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).
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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.
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Borrowing of the word «ark».
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The term is an Egyptian borrowing
meaning «coffin, chest», as well as «shrine, chamber» (2021NoonanBJ:217). According to Plutarch (1st–2nd century AD), 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). 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).
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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.
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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. |
Mesopotamia 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
prostrated himself before him and sacrificed an ox and a sheep to him
(1981KramerS:149-152). |
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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.
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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.
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Egypt In Pyramid of Pepi I (6th
Dynasty, ca. 2289–2255 BCE) in Recitation № 31 есть слова: «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). Pyramid Texts (2350-2175 BCE) Utterance
№ 503 (1079ab): «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). Pyramid of Teti (6th
Dynasty, ca. 2323–2291 BCE) Recitation № 227 «Teti, you shall climb and mount
the sunshine: you are He of the Sunshine, who is on the shin of the sky.»
(2007AllenJP:86).
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«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
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