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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Excerpt 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,
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 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).
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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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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 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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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 cent. 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 AD) 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). Pyramid of Pepi II (6th Dynasty, ca. 2246–2152 BCE) Recitation № 564: «You will become clean in the Jackal Lake and be purged (of impurity) in the Duat Lake.» (2007AllenJP:298). «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. |
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).
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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
Standard Version was based on an earlier Epic of Gilgamesh that was first
composed in the Old Babylonian period (1800-1600 BCE) (1989KovacsMG:xxii).
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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 Ramesses 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). Pyramid Texts (2350-2175 BCE) in Utterance № 222 (207b): «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:106). 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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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).
(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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