It is well known that in Genesis salvation from the Flood is granted to a limited group of eight Sethites, Noah's family. Even if the patriarch is not perfect, in fact he gets drunk and naked he exposes himself to the prying sight of his nephew Canaan, his reputation is severely defended through a curse, which reaffirms the primacy of a strange navigator over ancient Egyptian (Cam) and Phoenician (Canaan) seamanship. Genesis lets it be known that the center of gravity of naval power, after the Persian conquest, has moved to Cilicia. While granting the devotees of Santa, Anatolian heir of the Babylonian cult given to Marduk, it is made clear that Yahweh is the true god, who places in heaven the symbol of his supremacy, the celestial arch that has already been the weapon used by the god of Babel. Probably only this replacement explains the spleen with which the queen of Middle Eastern cities is treated, whose tower, the seat of the cult reserved for Marduk, is ridiculed with the confusion of languages. A treatment which nominally continues that received by the king Nabonidus, who left Babylon for Arabia, abandoned traditional worship, to rely on the god Sin in Harran. The affront brought by Genesis to Tyre, ignored in the Table of Nations and preferred to the rival Sidon, the challenge launched at Egypt (Cam) through Noah's curse against his nephew Canaan, are compatible with the Achaemenid empire of Cyrus the Great or his son Cambyses II, who invaded Egypt. Hopefully, other important aspects will come in to scaffold a chronotope for Genesis, which by now, as work hypothesis, seems to be embedded in the period from the conquest of Babylon by Cyrus II (539 B.C.) and the invasion of Egypt by his son Cambyses in 525 B.C. This time constraint should be coupled with another Anatolian coordinate: the strange favoritism toward a mysterious group of people, the eight Sethite survivors, who bear in their name the mark of Seth, presumably the Hebrew rendition of the Anatolian Sa(n)ta.