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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Excerpt 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, 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 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).
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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. «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).
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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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Blood, perhaps, was considered
unclean by the Egyptians only in certain regions (2021МюллерМ:197). |
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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. … 12 And God said. This is the token
of the covenant which I make' between me and you, and every living creature
that is with you, for perpetual generations. 13 My bow I do set in the cloud,
and it shall be for a token of the covenant between me and the earth. 14 And
it shall come to pass, that, when I bring a cloud over the earth, and the bow
shall be seen in the cloud, 15 I will remember my covenant, which is between
me and you and every living creature of all flesh ; and the waters shall no
more become a flood to destroy all flesh. 16 And the bow shall be in the
cloud ; and I will look upon it, that I may remember the everlasting covenant
between God and every living creature, of all flesh, that is upon the earth.
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Anthropological dualism. There is a similarity in the
reflection of a shared concept of the «soul» as a distinct vital principle. |
Egypt Pyramid of Pepi I
(6th Dynasty, ca. 2289–2255 BCE) Recitation № 318 «Hey, Sun! Now, that
which you said, Sun — “Oh for a son,” so you said, Sun, “ba, in control,
esteemed, with active arms (and wide stride” — here is Pepi, Sun. Pepi is
your son: Pepi is ba, Pepi is esteemed, Pepi is in control, Pepi’s arms are
active), this Pepi’s stride is wide.» (2007AllenJP:123). Recitation № 319 «Ho, Pepi! You shall
become ba as the bas of Heliopolis, you shall become ba as the bas of Nekhen,
you shall become ba as the bas of Pe, you shall become ba as the living star
at the fore of his brothers.» (2007AllenJP:124). An important concept: «Ba =
«divine power», «soul» (2006LichtheimM:1.245). Coffin Texts
(2134-2040 BCE) Spell № 77 «I am this soul of Shu which is in the Hamel of
the fiery blast which Atum kindled with his own hand.» (1973FaulknerRO:80).
We also read in the Coffin Texts, Spell № 96 «I have crossed the west of
the sky, I have traversed the east of the sky, it is Re who made my soul for me,
and it is I who made a soul for Re.» (1973FaulknerRO:95). In «The Dispute between a
Man and His Ba» (12th Dynasty),
a similar concept is employed in the phrase: «My ba shall not go, It
shall attend to me in this!» (2006LichtheimM:1.164). «Three Tales of Wonder» (Papyrus
Westcar, Hyksos period) we read: «May your ba know the way that leads to the
portal that conceals the dead. Thus greetings to a prince!» (2006LichtheimM:1.218).
In «The Story of Sinuhe» (Middle
Kingdom), it is stated: «My ba was gone, my limbs trembled; my heart
was not in my body, I did not know life from death.» (2006LichtheimM:1.231). |
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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. |
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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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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In the
Pyramid Texts (2350-2175 BCE) Utterance
№ 155 (93b) & № 157 (94b) it is said 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 Pyramid Texts (2350-2175 BCE), we read: «The sky is
pregnant with the wine juice of the vine» (1952MercerSAB:293). Pyramid of Teti (6th Dynasty, ca. 2323–2291 BCE) Recitation № 280 we read: «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). Pyramid of Pepi I (6th
Dynasty, ca. 2289–2255 BCE) Recitation № 311: «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). In the story «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 'On 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). In recipe № 20 of the «Hearst Medical Papyrus»
(written during the 17th–18th Dynasties), it is recommended to administer of
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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Lexical 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 «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 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).
(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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