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 7
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 7 Analysis [iii] Notes to Chapter 7 [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 7 Analysis
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Excerpts from the
Book of Genesis (1922LeeserI:9–10)
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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 And the Lord
said unto Noah, Come thou and all thy household into the ark ; for thee have
I seen righteous before me in this generation.
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Communicative Parallel Similarity in the hero’s salvation,
conditioned by an act of direct transmission of confidential divine
information.
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Mesopotamia In the Akkadian «Epic of Gilgamesh», the god tells Utnapishtim
how to prepare for the coming flood: «I understood and spoke to my lord, Ea: "My
lord, thus is the command which you have uttered I will heed and will do it".»
(1989KovacsMG:98). 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). See note!
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1 And the Lord
said unto Noah, Come thou and all thy household into the ark ; for thee have
I seen righteous before me in this generation. … 7 And Noah went in, and his
sons, and his wife, and his sons' wives with him, into the ark, because of
the waters of the flood. 8 Of the clean beasts, and of the beasts that are
not clean, and of the fowls, and of every thing that creepeth upon the earth,
9 One pair of each went in unto Noah into the ark, the male and the female,
as God had commanded Noah. 10 And it came to pass, after the seven days, that
the waters of the flood were upon the earth. 11 In the six hundreth year of
Noah's life, in the second month, on the seventeenth day of the month, on
this same day, were all the fountains of the great deep broken up, and the
windows' of heaven were opened. 12 And the rain fell upon the earth forty
days and forty nights. 13 On that self-same day entered Noah, and Shem, and
Ham, and Japheth, the sons of Noah, and Noah's wife, and the three wives of
his sons with them, into the ark ; 14 They, and every beast after his kind,
and all the cattle after their kind, and every creeping thing that creepeth
upon the earth after its kind, and every fowl after his kind, every bird,
every thing that hath wings. 15 And they went in unto Noah into the ark, one
pair of each, of all flesh, wherein is the breath of life. 16 And they that
went in, went in male and female of all flesh, as God had commanded him : and
then the Lord shut him in. 17 And the flood was forty days upon the earth ;
and the waters increased, and bore up the ark, and it was lifted up above the
earth. 18 And the waters prevailed, and increased greatly upon the earth :
and the ark floated along upon the face of the waters. … 23 And it swept off every living substance
which was upon the face of the ground, both man, and cattle, and creeping
things, and fowls of the heaven; and they were swept from the earth; and Noah
only was left, together with those that were with him in the ark.
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The Borrowing of the Word «Ark»
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Egypt 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).
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2 Of every clean
beast thou shalt take to thee seven pair of each, the male and his female;
and of beasts that are not clean two, the male and his female. … 8 Of the
clean beasts, and of the beasts that are not clean, and of the fowls, and of
every thing that creepeth upon the earth, 9 One pair of each went in unto
Noah into the ark, the male and the female, as God had commanded Noah.
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Cultic-Zoological Classification Similarity in the tradition of
dividing animals into «clean» and «unclean», wherein the status of an animal
is often determined by its mythological role. |
Egypt According to
Herodotus (5th century BCE), the Egyptians considered the pig an unclean
animal, yet it was sacrificed on the day of the full moon. Conversely, bulls
and calves devoid of specific markings were categorized as clean animals.
Cows and goats were not offered in sacrifice; specifically, the Thebans did
not sacrifice rams, except for a single instance each year during the
festival of Zeus [Amon-Ra] (1972Геродот:41–42,46–47). According to the legend recorded in
the «Book of the Heavenly Cow» (19th Dynasty), the god Geb quarreled with Nut,
calling her «a sow eating her own piglets» (2004РакИВ:216). Chapter 112 of the «Book of the Dead» recounts that Set
transformed into a black pig and struck the eye of Horus, leading Ra to
command the gods: "Let the black pig be loathsome for the sake of
Horus"» (1983ЛипинскаяЯ_МарцинякМ:188). Plutarch (1st–2nd
century CE) recounts a legend where Set, «hunting a wild boar by the light of
the full moon, discovered the wooden coffin containing the remains of Osiris
and broke it apart; not everyone accepts this story, some consider it, like
much else, to be empty idle talk» (1996Плутарх:8). The
commentary identifies «Set's animals» as the crocodile, the hippopotamus, the
donkey, and the wild boar. One of the ancient explanations regarding the last
animal is found in the «Coffin Texts» (2134–2040 BCE); Spell 157 contains
parts of the Horus and Seth story: «It so happened that Seth had transformed
himself into a pig and had projected a wound into his Eye. And Re said; ''The
pig is detestable to Horus''. ''Would that he were well'', said the gods. And
thus arose the hatred of the pig for Horus sake on the part of the gods in
the chambers.» (1973FaulknerRO:135). In the Pyramid of Pepi II (6th Dynasty, ca. 2246–2152 BCE), Recitation
№ 564 states: «You will
become clean in the Jackal Lake and be purged (of impurity) in the Duat
Lake.» (2007AllenJP:298). Finally,
«All priests were obliged to meticulously maintain cleanliness,
especially during sacrifices. <…> Ceremonial purity, however, was
mandatory in all periods and was considered no less important than moral
holiness. Even a layman could not enter the temples without having carefully
purified himself» (2021МюллерМ:203–204).
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4 For after only
seven days more, I will cause it to rain upon the earth forty days and forty
nights : and I will blot out every living substance that I have made from off
the face of the earth. … 10 And it came to pass, after the seven days, that
the waters of the flood were upon the earth.
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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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4 For after only
seven days more, I will cause it to rain upon the earth forty days and forty
nights : and I will blot out every living substance that I have made from off
the face of the earth. … 10 And it came to pass, after the seven days, that
the waters of the flood were upon the earth.
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Numerological Correspondence In both traditions, the number
«seven» is used as a sacred marker of the absolute completeness of an action.
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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). 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).
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11 In the six
hundreth year of Noah's life, in the second month, on the seventeenth day of
the month, on this same day, were all the fountains of the great deep broken
up, and the windows of heaven were opened. 12 And the rain fell upon the
earth forty days and forty nights. … 17 And the flood was forty days upon the
earth ; and the waters increased, and bore up the ark, and it was lifted up
above the earth. 18 And the waters prevailed, and increased greatly upon the
earth : and the ark floated along upon the face of the waters.
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Calendrical-Cosmological
Correspondence Identical dating for the onset of
the global catastrophe, coupled with the shared use of the metaphors of «open
windows of heaven» and the «abyss». |
Egypt In the legend of
the earthly reign of Osiris and the conspiracy of Set, it is recounted how:
«Suspecting nothing, the god lay down at the bottom of the sarcophagus. At
that very moment, the conspirators slammed the lid shut, bound the
sarcophagus with straps, carried it to the River, and cast it into the waters
of the Thinite mouth [of the Nile] ... And this occurred in the twenty-eighth
year of the reign of Osiris, on the seventeenth day of the month of Athyr»
(2007РакИ:96). In «Papyrus Sallier
IV» (19th Dynasty, reign of Ramses II), it is stated: «The seventeenth day of
the month of Tybi. A very unlucky day. Do not bathe in any water on this day.
This is the day when Nun emerged from the temple where the gods resided. That
which was above fell down, and darkness enveloped the earth on this day»
(2004РакИВ:126). The «Pyramid Texts» (2350–2175 BCE) in Utterance
№ 222 (207a-b) state:
«Thou puttest away thine uncleanness for Atum in Heliopolis, thou ascendest
with him; thou judgest distress in the underworld, thou standest above the
places of the abyss;» (1952MercerSAB:104). Furthermore, in Utterance № 503 (1078a-b), we read: «The
door of heaven is open, the door of earth is open, apertures of the
(heavenly) windows are open,» (1952MercerSAB:293).
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The Legend of the Destruction of
Humanity
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).
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of Genesis Chapter 7
The analysis of Genesis 7 reveals a profound calendrical, ritual, and cosmological synchronization with Egyptian sacred traditions, particularly those of the Old and Middle Kingdoms. The evidence suggests that the biblical account is not merely a variation of the Mesopotamian flood myth, but a sophisticated adaptation within an Egyptian cultural framework.
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 7. 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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