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 8
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 8 Analysis [iii] Notes to Chapter 8 [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 8 Analysis
|
Excerpt from the
Book of Genesis (1922LeeserI:10-11)
|
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)
|
|
1 And God remembered Noah, and every living thing, and all the cattle
that were with him in the ark : and God caused a wind to pass over the earth,
and the waters were assuaged ; 2 The fountains also of the deep, and the
windows of heaven were stopped; and the rain from heaven was restrained. 3
And the waters returned from off the earth, gradually returning ; and the
waters were abated after the end of the hundred and fifty days. 4 And the ark
rested in the seventh month, on the seventeenth day of the month, upon the
mountains of Ararat. 6 And the waters decreased continually until the tenth
month ; in the tenth month, on the first day of the month, were the tops of
the mountains seen ; 6 And it came to pass at the end of forty days, that
Noah opened the window of the ark which he had made ; 7 And he sent forth a raven which went
forth to and fro, until the waters were dried up from off the earth. 8 He
then sent forth a dove from him, to see if the waters were abated from off
the face of the ground. 9 But the dove found no resting-place for the sole of
her foot, and she returned unto him unto the ark ; for there was water on the
face of the whole earth ; then he put forth his hand, and took her, and
brought her in unto him into the ark. 10 And he stayed yet other seven days,
and again he sent forth the dove out of the ark. 11 And the dove came in to
him at the time of the evening; and, lo, an olive-leaf plucked off was in her
mouth ; so Noah knew that the waters were abated from off the earth. 12 And
he stayed yet other seven days. and sent forth the dove ; but she returned
not again unto him any more. 13 And it came to pass in the six hundredth and
first year, in the first month, on the first day of the month, that the
waters were dried up from off the earth ; and Noah removed the covering of
the ark, and looked, and, behold, the face of the ground was dry. 14 And in
the second month, on the seven and twentieth day of the month, was the earth
perfectly dried up. 15 And God spoke unto Noah, saying, 16 Go forth from the
ark, thou, and thy wife, and thy sons, and thy sons’ wives with thee. … 19
Every beast, every creeping thing, and every fowl, whatsoever creepeth upon
the earth, after their families, went forth out of the ark. |
Borrowing of the word «Ark».
|
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).
|
|
2 The fountains also of the deep, and the windows of heaven were
stopped; and the rain from heaven was restrained. |
Cosmographic Correspondence. A unified model of the universe is employed, according to which
celestial and subterranean waters are contained by physical barriers equipped
with «windows» and «doors» to regulate the flow.
|
Egypt Pyramid Texts (2350-2175 BCE) in Utterance № 222 (207a-b): «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). 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). Coffin Texts (2134-2040 BCE) Spell № 61 «I cause you to cross the Waterway of the Sky-windows, to cross the lake5and to traverse the sea with the sole of the foot as if you were performing on the land; you rule the streams with the heron, and there is none who opposes you at the District of the Waters.» (1973FaulknerRO:58). Coffin Texts (2134-2040 BCE) Spell № 225 «Ho N! The sky is opened for you, the earth is opened for you, the door-bolts of Geb are opened for you, the shutters of the sky-windows are thrown open for you.» (1973FaulknerRO:177).
|
|
4 And the ark rested in the seventh month, on the seventeenth day of
the month, upon the mountains of Ararat.
|
Theogenic
Verticality. The resting of
the Ark on Ararat parallels the emergence of the Egyptian Primeval Hill
(Benben) from the waters of chaos. In both traditions, the first dry land
serves as a sacred center where the celestial realm («Sky-windows») meets the
restored earth. This "Hill of the Wind" marks the transition from
flood to cosmic reset, anticipating the divine scent of sacrifice and the
triumph of life. |
Egypt Pyramid Texts (2350-2175 BCE) in Utterance № 600 (1652a,b): «O Atum-Khepri, when thou didst mount as a hill, 1652b. and didst shine as bnw of the ben (or, benben) in the temple of the "phoenix" in Heliopolis» (1952MercerSAB:410). Pyramid of Pepi II (6th Dynasty, ca. 2246–2152 BCE) Recitation № 359 «Atum Beetle! You became high, as the hill; you rose as the benben in the Benben Enclosure in Heliopolis. You sneezed Shu and spat Tefnut. You put your arms around them as ka-arms so that your ka might be in them.» (2007AllenJP:269). Pyramid of Pepi II (6th Dynasty, ca. 2246–2152 BCE) Recitation № 519 «The Firstborn Thing’s scent is on this Pepi Neferkare; the benben is in Sokar’s enclosure, the foreleg is in Anubis’s house.» (2007AllenJP:292). Coffin
Texts
(2134-2040 BCE) Spell № 344 «I am more spirit-like than your spirits, I am more
equipped than your equipped ones, they come down and they receive me, they
ferry me across [...], they row me on the Waterway of the Sky-windows, Ithey
join with me on earth, having landed on the hill of the wind. I hear the noise
of the flood at the eastern gate of the sky, I travel around on the great
western side of the sky, I go all over the great eastern side of the sky;» (1973FaulknerRO:279).
|
|
4 And the ark rested in the seventh month, on the seventeenth day of
the month, upon the mountains of Ararat.
|
Topographic Fixation. In both narratives, the uncontrolled movement of the vessel concludes
with its coming to rest on solid ground, marking the beginning of a new epoch
in history.
|
Egypt According to the legend of the earthly reign of Osiris and Set's
conspiracy, «The sea waves carried the sarcophagus with the dead body of
Osiris to the shores of Byblos; the surf cast it onto the land, and the
sarcophagus came to rest upon a young tamarisk sprout» (2007РакИ:97). «The legends of Osiris took shape in their
fundamental features during the Old Kingdom era. <…> Many plotlines of
this legend are contained within the religious hymns of the Middle and New
Kingdoms» (1983ЛипинскаяЯ_МарцинякМ:47).
|
|
6 And the waters decreased continually until the tenth month ; in the
tenth month, on the first day of the month, were the tops of the mountains
seen ; 6 And it came to pass at the end of forty days, that Noah opened the
window of the ark which he had made ;
7 And he sent forth a raven which went forth to and fro, until the waters
were dried up from off the earth. 8 He then sent forth a dove from him, to
see if the waters were abated from off the face of the ground. 9 But the dove
found no resting-place for the sole of her foot, and she returned unto him
unto the ark ; for there was water on the face of the whole earth ; then he
put forth his hand, and took her, and brought her in unto him into the ark.
10 And he stayed yet other seven days, and again he sent forth the dove out
of the ark. 11 And the dove came in to him at the time of the evening; and,
lo, an olive-leaf plucked off was in her mouth ; so Noah knew that the waters
were abated from off the earth. 12 And he stayed yet other seven days. and
sent forth the dove ; but she returned not again unto him any more. 13 And it
came to pass in the six hundredth and first year, in the first month, on the
first day of the month, that the waters were dried up from off the earth ;
and Noah removed the covering of the ark, and looked, and, behold, the face
of the ground was dry. … 18 And Noah went forth, and his sons, and his wife,
and his sons' wives with him. 19 Every beast, every creeping thing, and every
fowl, whatsoever creepeth upon the earth, after their families, went forth
out of the ark. 20 And Noah built an altar unto the Lord, and he took of
every clean cattle, and of every clean fowl, and offered burnt-offerings on
the altar. 21 And the Lord smelled the sweet savour; and the Lord said in his
heart, I will not again curse the ground any more for the sake of man;
although the imagination of man's heart is evil from his youth : neither will
I again smite any more every thing living, as I have done. 22 All the while
the earth remaineth, seed-time and harvest, and cold and heat, and summer and
winter, and day and night, shall not cease.
|
Compositional
Parallelism. The conclusion
of the flood is described through an identical sequence of actions: the
threefold release of scouting birds (raven, dove) to locate dry land, followed
by an offering whose aroma evokes a favorable response from the deity. |
Mesopotamia See in the Akkadian «Epic of
Gilgamesh»: «When a seventh day arrived I sent forth a dove and released it. The
dove went off, but came back to me; no perch was visible so it circled back
to me. I sent forth a swallow and released it. The swallow went off, but came
back to me; no perch was visible so it circled back to me. I sent forth a
raven and released it. The raven went off, and saw the waters slither back.
It eats, it scratches, it bobs, but does not circle back to me. Then I sent
out everything in all directions and sacrificed (a sheep). I offered incense
in front of the mountain-ziggurat. Seven and seven cult vessels I put in
place, and (into the fire) underneath (or: into their bowls) I poured reeds,
cedar, and myrtle. The gods smelled the savor, the gods smelled the sweet
savor, and collected like flies over a (sheep) sacrifice.»
(1989KovacsMG:145). The standard version of the «Epic of Gilgamesh», first written in the
Old Babylonian period (1800-1600 BCE) (1989KovacsMG:xxii).
|
|
10 And he stayed yet other seven days, and again he sent forth the
dove out of the ark. 11 And the dove came in to him at the time of the
evening; and, lo, an olive-leaf plucked off was in her mouth ; so Noah knew
that the waters were abated from off the earth. 12 And he stayed yet other
seven days. and sent forth the dove ; but she returned not again unto him any
more.
|
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).
|
|
10 And he stayed yet other seven days, and again he sent forth the
dove out of the ark. 11 And the dove came in to him at the time of the
evening; and, lo, an olive-leaf plucked off was in her mouth ; so Noah knew
that the waters were abated from off the earth. 12 And he stayed yet other
seven days. and sent forth the dove ; but she returned not again unto him any
more.
|
Numerological correspondence. In both traditions, the number
«seven» is used as a sacred marker of the absolute completeness of an action.
|
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). See also:
«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», 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). «Myth of Atrahasis», composed ca. 1600 BCE
(1989KovacsMG:xxvi).
|
|
20 And Noah built an altar unto the Lord, and he took of every clean
cattle, and of every clean fowl, and offered burnt-offerings on the altar. |
The Ritual of Burnt Offering. A similarity is observed in the
identical form of sacrifice, where the use of fire serves as a means of
communication with the deity following a miraculous rescue or during moments
of sacred transition.
|
In the story «The Tale of the Shipwrecked Sailor» (Middle Kingdom), says: «I stuffed myself and put some down, because I had too much in my arms. Then I cut a fire drill, made a fire and gave a burnt offering to the gods.» (2006LichtheimM:1.212). In Egypt, the direction of an
offering «to the heavens through burning was always known, but did not enjoy
such popularity as in Asia» (2021МюллерМ:2021:206). Pyramid Texts (2350-2175 BCE) in Utterance № 669 (1961a): «To say: A prince ascends - a great burnt-offering on the interior of the horizon;» (1952MercerSAB:476).
|
|
20 And Noah built an altar unto the Lord, and he took of every clean
cattle, and of every clean fowl, and offered burnt-offerings on the altar. |
Ritual-Cultic Correspondence. An identical form of sacrifice and a commonality in the selection of
permissible objects (bulls, clean birds) are recorded, indicating unified
standards of sacred purification and the propitiation of higher powers.
|
Egypt In the story «The Tale of the Shipwrecked Sailor» (Middle Kingdom), we read: «I shall tell what happened to me, what I saw of your power. One will praise god for you in the city before the councillors of the whole land. I shall slaughter oxen for you as burnt offering; I shall sacrifice geese to you.» (2006LichtheimM:1.214). 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). 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). In Egypt, the direction of an offering «to the heavens through burning was always known, but did not enjoy such popularity as in Asia» (2021МюллерМ:2021:206). Pyramid Texts (2350-2175 BCE) in Utterance № 669 (1961a): «To say: A prince ascends - a great burnt-offering on the interior of the horizon;» (1952MercerSAB:476).
|
|
21 And the Lord smelled the sweet savour; and the Lord said in his
heart, I will not again curse the ground any more for the sake of man;
although the imagination of man's heart is evil from his youth : neither will
I again smite any more every thing living, as I have done. 22 All the while
the earth remaineth, seed-time and harvest, and cold and heat, and summer and
winter, and day and night, shall not cease.
|
Communicative Parallel. In both texts, following an act of
mass destruction, the deity publicly proclaims an «amnesty», establishing
guarantees for the preservation of life and the stability of natural cycles.
|
Egypt The legend «On the Destruction of Mankind» («The Book of the Heavenly Cow») cites the words of Ra after the destruction of the majority of humanity and the activation of his defenders: «Then the majesty of this god said: Your sins are behind you, for slaughter [is exchanged] for slaughter.». Below, the translator clarifies: «that is, your sins are forgiven you, since by the destruction of my enemies you have ransomed yourselves from further destruction of your own kind» (1940МатьеМВ:77). There is an authoritative opinion
that this myth, «The Destruction of Mankind», is likely a tale of the Middle
Kingdom (2006LichtheimM:2:197).
|
«Benben Enclosure (œwt bnbn). Designation of the solar temple in Heliopolis, or a part of it. The benben was a pyramid-shaped mound symbolizing the the first land that appeared from Nu at the creation. In his first rising above this mound, the Sun was envisioned as a bird (bnw), conventionally translated as “Phoenix.”» (2007AllenJP:427)
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.
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of Genesis Chapter 8
Scientific Comparison of Textual Parallels and Chronological Analysis
1.
Topographic Fixation: The Primeval Hill
Benben and
Ararat: The resting of the vessel on the mountains of Ararat (Gen 8:4) mirrors
the Egyptian concept of the Benben—the pyramid-shaped mound (œwt bnbn) that
first emerged from the primordial waters of Nun.
Chronological Substantiation: This motif is central to the Pyramid Texts (ca. 2350–2175 BCE), where the creator god Atum «mounts as a hill» and «shines as the benben» (Utterance № 600). The arrival at the mountain peak represents a «Cosmic Reset» found in both Egyptian and Sumerian traditions of the 3rd millennium BCE.
2.
Cosmographical Correspondence: The Sky-Windows
Apertures
of Heaven: The terminology regarding the "windows of heaven" (Gen
8:2) finds a direct lexical match in the Egyptian Coffin Texts (ca. 2134–2040
BCE), which describe the «shutters of the sky-windows» (shś n pśdt) and the
«Waterway of the Sky-windows» (Spell № 225).
Scientific Context: This indicates a shared Ancient Near Eastern model of a regulated universe where physical barriers controlled the celestial and subterranean waters.
3.
Compositional Parallelism: The Scouting Birds
The Ritual of Search: The threefold release of birds (raven and dove) to locate dry land is a stable literary form. While most famous in the Epic of Gilgamesh (Standard Version, 2nd millennium BCE), the presence of the Benu (Phoenix/heron) on the primeval hill in Heliopolis provides an earlier Egyptian symbolic layer of a bird marking the first land.
4.
The Vessel as a Sacred Repository
Etymology: As noted by NoonanBJ (2021), the term for the Ark is an Egyptian borrowing meaning «coffin, chest, or shrine». This links the Biblical narrative to the Osiris myth (Old Kingdom roots), where the sarcophagus/coffin containing the deity comes to rest upon a "tamarisk sprout" after a sea journey, signifying the preservation of life within a sacred container.
Summary
The analysis of Genesis Chapter 8 demonstrates that the narrative of the Flood's end is built upon archaic prototypes from the 3rd and 2nd millennia BCE. By utilizing the «Topographic Fixation» of the Primeval Hill (Ararat/Benben) and the "Textual Genealogy" of the sky-windows and scouting birds, the text articulates a transition from chaos to a stabilized world. The poetic and structural parallels with Egyptian and Mesopotamian sources confirm that the chapter is a sophisticated scientific and literary development of the shared Near Eastern cosmogony.
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 25, 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 8. About round ligament of femur. February 25, 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