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 9
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 9 Analysis [iii] Notes to Chapter 9 [iv] AI Agent's Conclusion [v] Content [vi] External links [vii] Application |
[i] Abstract
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 9 Analysis
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Excerpts from the
Book of Genesis (1922LeeserI:11–12)
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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 God blessed
Noah and his sons, and said unto them. Be fruitful, and multiply, and
replenish the earth. … 10 And with every living creature that is with you, of
the fowl, of the cattle, and of every beast of the earth with you, from all
those that go out of the ark, for every beast of the earth. 11 And I will
establish my covenant with you; and all flesh shall not be cut off any more
by the waters of a flood ; neither shall there be any more a flood to destroy
the earth.
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Soteriological Resolution Similarity in the description of
the moment when divine punishment ceases and the transition to the stage of
life restoration begins through forgiveness or the legal consolidation of
peace. |
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). See note!
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4 But flesh in
which its life is, which is its blood, shall ye not eat. 5 Your blood,
however, on which your lives depend, will I require : at the hand of every
beast will I require it ; and at the hand of man, at the hand of every man's
brother will I require the life of man. 6 Whoso sheddeth man's blood, by man
shall his blood be shed f for in the image of God made he man.
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Anthropogonic Blood Sacralization In both traditions, blood serves as
the carrier of a divine substance that defines the sacred status of the human
being. |
Mesopotamia The prohibition
against drinking blood may have its origins in the «Myth of Atrahasis», which
claims that man is created from clay mixed with the flesh and blood of a god.
As stated in the text: «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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4 But flesh in
which its life is, which is its blood, shall ye not eat. 5 Your blood,
however, on which your lives depend, will I require : at the hand of every
beast will I require it ; and at the hand of man, at the hand of every man's
brother will I require the life of man. 6 Whoso sheddeth man's blood, by man
shall his blood be shed f for in the image of God made he man. |
Ritual Tabooization The sacralization of blood is recorded.
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Egypt Blood, perhaps, was considered unclean by the Egyptians only in
certain regions (2021МюллерМ:197). |
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10 And with every
living creature that is with you, of the fowl, of the cattle, and of every
beast of the earth with you, from all those that go out of the ark, for every
beast of the earth. … 18 And the sons of Noah that went forth from the ark,
were Shem, and Ham, and Japheth ; and Ham was the father of Canaan. |
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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20 And Noah, who
was a husbandman, began his work, and he planted a vineyard. 21 And he drank
of the wine, and became drunken ; and he uncovered himself within his tent. …
24 And Noah awoke from his wine, and discovered what his younger son had done
unto him.
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Cultural-Existential Convergence Reflection of the common practice of vine
cultivation and a uniform perception of the intoxicating beverage as a means
that radically alters consciousness.
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Egypt The «Pyramid Texts» (2350–2175 BCE), Utterance
№ 155 (93b) and № 157 (94b), state
about different types of wine: «Two jars of wine of Buto.»
and «Two jars of wine of Pelusium.» (1952MercerSAB:77). In the Utterance № 504 (1082a) of the «Pyramid Texts», we
read: «The sky is pregnant with the wine juice of the vine»
(1952MercerSAB:293). In
the Pyramid of Teti (6th
Dynasty, ca. 2323–2291 BCE), Recitation № 280, states: «O you in charge of bread production, who
belong to the flood, commend Teti to Fetekte, cupbearer of the Sun, that he
may commend Teti to the Sun himself and the Sun may commend Teti to those in
charge of provisioning. When he takes a bite he will give (some) to Teti,
when he takes a sip he will give (some) to Teti, and Teti will go to sleep
sound every day.» (2007AllenJP:92). The Pyramid of Pepi I (6th Dynasty, ca.
2289–2255 BCE), Recitation № 311, reads: «The vine will [recognize] you and the sidder
will turn his head to you—as an offering that Anubis has made exist for you.»
(2007AllenJP:121). In the «Tale of the
Eloquent Peasant» (Middle
Kingdom), there are the words: «The vintner of evil waters his plot
with crimes, Until his plot sprouts falsehood, His estate flows with crimes!»
(2006LichtheimM:1.179). Similarly,
in the «Tale of the Shipwrecked Sailor» (Middle Kingdom), we read: «I found
figs and grapes there, all sorts of fine vegetables, sycamore figs, unnotched
and notched, and cucumbers that were as if tended.»
(2006LichtheimM:1.212). The myth of the «Destruction of Mankind» («The Book
of the Heavenly Cow») recounts how Sekhmet saw the spilled beer: 'And then
she began to drink, and it was sweet to her heart. And she went and did not
recognize the people' (1940МатьеМВ:76). In another
retelling of this legend, we read: 'The intoxicating liquid had its effect:
Hathor-Sekhmet became so drunk that she could not distinguish people' (1983ЛипинскаяЯ_МарцинякМ:113). There is an authoritative opinion that
this myth, «The Destruction of Mankind», is likely a tale of the Middle
Kingdom (2006LichtheimM:2.197). Furthermore, in Recipe № 20 of the
«Hearst Medical Papyrus» (written during the 17th–18th Dynasties), it is
recommended to administer the wine mixed with pig's blood in cases of
restless sleep or illness (sae.saw-leipzig.de).
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21 And he drank
of the wine, and became drunken ; and he uncovered himself within his tent. …
24 And Noah awoke from his wine, and discovered what his younger son had done
unto him.
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The Borrowing of the Word
«Wine» |
This ancient cultural word must have originated either from the
Eastern Mediterranean or from the Southern Caucasus (2021NoonanBJ:112–113). |
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25 And he said.
Cursed be Canaan ; a servant of servants shall he be unto his brethren. 26
And he said. Blessed be the Lord, the God of Shem; and Canaan shall be a
servant unto them. 27 May God enlarge the boundaries of Japheth, and may he
dwell in the tents of Shem; and Canaan shall be a servant unto them. |
Poetic Stylistics Commonality in
the use of artistic devices to formalize legal or mythological declarations.
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Egypt As noted by Rak, «Mythology is sometimes more rationalistic and
sometimes less so, but in all cases, besides the rational, it also contains a
poetic element. In Egyptian mythology, however, the poetic element is
dominant» (2004РакИВ:12).
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28 And Noah lived
after the flood three hundred and fifty years. 29 And all the days of Noah
were nine hundred and fifty years ; and he died.
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Chronological
Hyperbolization The use of anomalously large
numbers serves as a literary device to denote the antiquity of the era and
the sacred status of the described characters in both traditions.
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Mesopotamia In Mesopotamia,
historical figures were attributed legendary longevity. There existed a list
of kings compiled by Sumerian scribes at the end of the second millennium BCE.
For example, the kings of «the first dynasty after the deluge also reigned
for an average of a thousand years, and subsequently for two hundred years
each» (1961ВуллиЛ:15).
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The Blessed Hero in the Mesopotamian
Flood Myth
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 was 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).
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of Genesis Chapter 9
Scientific
Comparison of Textual Parallels and Chronological Analysis
1.
Cultural and Linguistic Localization
Viticulture: Lexical
analysis of the term «wine» indicates its origin in the Southern
Caucasus or the Eastern Mediterranean. This geographically aligns
with the landing zone of the vessel.
Chronological Substantiation: Textual evidence of the ritual use of wine is recorded in the Egyptian Pyramid Texts (ca. 2350–2175 BCE), where the sky is metaphorically described as being «pregnant with the wine juice of the vine» (Utterance № 504). The presence of a developed viticultural terminology during the Old Kingdom confirms that the agricultural context of Genesis 9 draws upon realities of the 3rd millennium BCE.
2.
Soteriological Function of Intoxication
In the
Egyptian narrative «The Book of the Heavenly Cow», which researchers date
back to the Middle Kingdom (ca. 2040–1782 BCE), the intoxication of the goddess
Sekhmet/Hathor serves as a functional instrument to end the destruction of
mankind.
Poetic Dominance: In both the Egyptian and Biblical texts, the intoxicating liquid acts not merely as a mundane element but as a poetic catalyst for «amnesty» and the alteration of divine intent, transitioning humanity from a state of perishing to a state of preservation.
3.
Anthropogonic Blood Sacralization
The
prohibition against consuming blood in Genesis 9:4–6 finds a direct prototype
in the Mesopotamian «Epic of Atrahasis» (ca. 1800–1600 BCE).
Substantial Similarity: In the Mesopotamian text, man is created from clay mixed with the blood of a slaughtered god (We-ila), which endows him with «personality». This archaic concept of blood as the carrier of life and a divine component is identical to the Biblical justification for the sanctity of life recorded in the legislative verses of Chapter 9.
4.
Compositional Parallelism and Legendary Longevity
The
narrative arc of a pious ruler (Ziusudra) offering sacrifices (ox and sheep)
after a seven-day cataclysm is recorded in Sumerian sources from the late 2nd
millennium BCE, tracing back to even earlier oral traditions.
Chronological
Anomalies: The tradition of attributing lifespans of hundreds and thousands of
years to the first post-diluvian rulers (Gen 9:28–29) is identical to the data
in the Sumerian King List, compiled at the turn of the 3rd–2nd millennia BCE
(Wooley).
Summary
The textological analysis of Genesis Chapter 9 demonstrates its deep integration into the literary continuum of the Ancient Near East. Comparison with Egyptian texts of the Old and Middle Kingdoms (3rd–2nd millennia BCE) and Mesopotamian epics of the Old Babylonian period confirms that the key elements of the chapter—the sacralization of blood, the ritual on the eighth day, and the introduction of viticulture in the Southern Caucasus/Mediterranean region—are developments of archaic prototypes. The text maintains a pronounced poetic style characteristic of the high literacy of the region, translating mythological imagery into a universal legal and cultural code.
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 9. 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
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