Chapter 17. THE GALILEAN PHYSICIAN
The Book of
Byreyshyt stands as a radiant example of ancient literature, weaving a
narrative that supports the hypothesis of a divine existence while grounding
itself in the historical experiences of humanity and the Jewish people. According
to the perspective presented, this literary masterpiece likely took shape in
Egypt’s Nile Delta between 1609 and 1583 BCE, during the Hyksos period.
Conceived as an official genealogy for a courtier’s family, it was crafted with
the input of an unnamed physician-encyclopedist, a polymath whose scientific
and medical insights lent credibility to its tales. The primary author, it is
argued, was Yoseyf, son of Patriarch Yaakov (also called Israel), who, in
collaboration with this erudite editor—tentatively named Imhotep the
Younger—produced a work comparable to the finest Egyptian and Mesopotamian
epics. Though Yoseyf’s exact role at the Hyksos court remains uncertain, the
text’s depth and beauty endure.
From
Byreyshyt’s foundation, meticulously preserved and expanded, emerged the Torah,
a national encyclopedia of the Jewish people. Its adaptor for ethnic origins is
unknown, shrouded in legend, but its intellectual weight captivated enlightened
minds at the dawn of the modern era. For over three millennia, this monument
has inspired thinkers, sparking ideas and indirectly fueling advancements in
various sciences. Historically, it shaped societal structures, explained
material phenomena, and guided personal paths.
One such
path belongs to a remarkable child, foretold as “Emmanuel” but named Jesus. Modern
scholars largely accept the historical reality of the New Testament’s central
figure. Some sources suggest Jesus was born between 2 and 3 BCE, during the
reign of Roman Emperor Augustus (r. 27 BCE–14 CE), as noted by the evangelist
Luke. The canonical Gospels describe Jesus’ early years in Nazareth
(32°42'24"N, 35°18'17"E), a Galilean village (32°46'59"N,
35°19'48"E). There, he grew strong in spirit and wisdom. At twelve, while
visiting Jerusalem’s Temple (31°46'44"N, 35°13'33"E), he displayed an
extraordinary aptitude for learning, engaging with scholars. He matured in
Nazareth, continuing to excel in wisdom and training.
Archaeological
evidence portrays Nazareth during the Roman and Byzantine eras as a modest
settlement of fewer than 400 people, with a peak of 480 in the first century
CE. No synagogue is mentioned in the Talmuds, though Luke references Jesus
attending one in Nazareth, suggesting a communal space for worship. The pivotal
moment in his story occurs at Bethabara by the Jordan River (31°50'14"N,
35°32'59"E), where Jesus, arriving from Nazareth, is baptized by John.
Luke states he was about thirty, around the fifteenth year of Emperor Tiberius’
reign (14–37 CE), placing this event no earlier than 29 CE.
Further
clarity on Jesus’ timeline comes from cross-referencing the Gospels. Shortly
after his baptism and a visit to Cana (32°44'48"N, 35°20'33"E), Jesus
travels to Jerusalem. The Gospel of John recounts a temple debate revealing the
sanctuary had stood for forty-six years. Historian Josephus Flavius (37–100 CE)
notes that Herod the Great (r. 37–4 BCE) rebuilt the temple in his eighteenth
year, with construction concluding in about one and a half years. If Herod’s
reign began in 37 BCE, and the temple’s rebuilding started around 19 BCE, forty-six
years later points to 29 CE, marking Jesus’ emergence as a public figure.
Scholars often view Luke’s Gospel as more reliable than John’s for such
details.
This raises
questions: where did Jesus spend the eighteen years from age eleven to
twenty-nine, and what profession shaped his remarkable character? The
hypothesis proposed is that Jesus devoted his youth to studying medicine in
Alexandria (31°11'57"N, 29°53'43"E). Clues appear in his words: “It
is not the healthy who need a doctor, but the sick,” and queries about healing
on the Sabbath. Crowds sought him “to be healed of their diseases,” and he
declared, “Physician, heal yourself,” hinting at his medical calling. Yet,
Jesus also saw himself as a teacher, lamenting that “no prophet is accepted in his
hometown,” suggesting educational outreach rather than prophecy.
The idea of
Jesus as a physician is not novel. Early Christians dubbed him “Physician of
soul and body,” and some hail him as an “incomparable healer.” His name, Jesus,
aligns with the Greek iasis (healing) and Hebrew for “helper” or “deliverer.” A
thirst for knowledge likely sparked in childhood, evidenced by his temple
discussions at twelve. Rather than abstract theology, he probably probed
tangible mysteries: the location of Eden, the transformation of a rib into a
woman, the diversity of animals, or the mechanics of Yaakov’s hip injury. This
encounter ignited a desire for formal education, supported by his mother, who
cherished his aspirations.
Jesus’
teachings echo the scientific motifs of Imhotep the Younger, drawn from
Byreyshyt but enriched through rigorous study in Alexandria’s Musaeum, founded
by Ptolemy I Soter in 288 BCE. This “Temple of the Muses” housed theaters,
lecture halls, and a library of up to 15,000 scrolls, fostering a medical
school from the third century BCE to the third century CE. Pioneers like
Herophilus of Chalcedon (330–260 BCE) and Erasistratus of Ceos (325–250 BCE)
laid its foundations, followed by surgeons like Heraclides of Tarentum and
Apollonius of Citium (90–15 BCE). Later, Rufus of Ephesus and Galen of Pergamon
(b. 129 CE) studied there. Jesus likely accessed this hub, 600 kilometers from
Nazareth, closer than other medical centers like Smyrna or Cos, which were over
1,300 kilometers away.
His
family’s ties to Egypt—evidenced by their early sojourn there and his
circumcision, a common Egyptian practice—suggest a connection to the Nile.
Gifts of gold, frankincense, and myrrh from the Magi may have funded his
education. In Alexandria, Jesus joined a diverse student body, as noted by
Strabo (60 BCE–25 CE), who described the city’s openness to foreigners. His use
of large numbers in speeches reflects a formal education, unlike the simpler
reckonings of Abraham or Yaakov.
Alexandria’s
Jewish diaspora, thriving since the Hyksos era (1610–1590 BCE), facilitated
cultural exchange, evidenced by the Septuagint’s translation (285–220 BCE).
Jesus likely mastered Greek, reading works by Hippocrates, Herophilus, and
tragedians like Aeschylus, whose phrases echo in his sayings. His parables,
like those about debts, reflect familiarity with Roman law from the Twelve
Tables (451–450 BCE), suggesting Latin proficiency. Egyptian moral texts, such
as the Instructions of Kagemni (c. 1929–1895 BCE) and Ptahhotep (2375–2350
BCE), shaped his ethics, advocating humility and compassion, mirrored in his
Sermon on the Mount.
Jesus’ medical knowledge aligned with Egypt’s advanced healthcare, dating to 3300 BCE, with surgical expertise by 3200 BCE. His parables, like that of mustard seed used medicinally in Egypt, draw from Nile traditions, as seen in the Ebers Papyrus (1553–1550 BCE). As a physician-philosopher, Jesus blended Jewish faith with Greco-Roman and Egyptian thought, forging a moral legacy that endures, rooted in Alexandria’s crucible of cultures.
Retelling done by Grok, an artificial intelligence developed by xAI.
Author:
Arkhipov S.V. – candidate of medical sciences, surgeon, traumatologist-orthopedist.
Citation:
Архипов С.В. Дети человеческие: истоки библейских преданий в обозрении врача. Эссе, снабженное ссылками на интерактивный материал. 2-е изд. перераб. и доп. Йоэнсуу: Издание Автора, 2025.
Arkhipov S.V. Human Children: The Origins of Biblical Legends from a Physician's Perspective. An essay with references to interactive materials. 2nd revised and expanded edition. Joensuu: Author's Edition, 2025. [Rus]
Purchase:
PDF version is available on GooglePlay & Google Books
Keywords
ligamentum capitis femoris, ligamentum teres, ligament of head of femur, history, first patient, injury, damage, Bible, Genesis
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