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 12
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 12 Analysis [iii] Notes to Chapter 12 [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 12 Analysis
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Excerpt from the
Book of Genesis (1922LeeserI:14-15)
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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 Now the Lord had said unto Abram, Get thee
out of thy country, and out thy birthplace, and from thy father's house, unto
the land that I will show thee. 2 And I will make of thee a great nation, and
I will bless thee, and make thy name great; and thou shalt be a blessing: 3
And I will bless those that bless thee, and him that curseth thee, will I
curse ; and in thee shall all families of the earth be blessed.
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Psychopathological symptomatology. There is a
correspondence in the recording of altered states of consciousness
(hallucinations and delirium), which may result from intoxication on one hand
and a space-occupying lesion in the brain on the other.
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Mesopotamia
In the Akkadian «Epic of Gilgamesh», the
ailing hero speaks in a state of delirium: «Enkidu raised his
eyes, ... and spoke to the door as if it were human: "You stupid wooden
door, with no ability to understand ... ! Already at 20 leagues I selected
the wood for you, until I saw the towering Cedar ... Your wood was without
compare in my eyes".» (1989KovacsMG:60). The standard version of the
«Epic of Gilgamesh», first written in the Old Babylonian period (1800-1600
BCE) (1989KovacsMG:xxii).
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1 Now the Lord had said unto
Abram, Get thee out of thy country, and out thy birthplace, and from thy
father's house, unto the land that I will show thee. 2 And I will make of
thee a great nation, and I will bless thee, and make thy name great; and thou
shalt be a blessing: 3 And I will bless those that bless thee, and him that
curseth thee, will I curse ; and in thee shall all families of the earth be
blessed.
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Nosological consistency. There is a parallel in the
recording of specific cognitive distortions (auditory hallucinations or
delirium) as symptoms of central nervous system damage.
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Egypt The «Edwin Smith Papyrus» (1650–1550 BCE),
specifically in Cases No. 7 and 8, describes cerebral dysfunction resulting
from cranial trauma (1930BreastedJH:175,201; sae.saw-leipzig.de). In Case No. 8 of the «Edwin Smith Papyrus»,
mention is made of a patient into whom something demonic has penetrated from
the outside; modern translators interpret this as a clinical description of
the consequences of a stroke (2014MeltzerES_SanchezGM:92; 2; sae.saw-leipzig.de).
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10 And there arose a famine in the land : and Abram went down into
Egypt to sojourn there; for the famine was grievous in the land. 11 And it
came to pass, when he was come near to enter into Egypt, that he said unto
Sarai his wife, Behold now, I know that thou art a woman of handsome
appearance : 12 And it may come to pass, when the Egyptians shall see thee,
that they will say. This is his wife ; and they may kill me, but thee they
will save alive. 13 Say then, I pray thee, thou art my sister, that it may go
well with me for thy sake, and my soul live because of thee. 14 And it came
to pass, when Abram was come into Egypt, that the Egyptians beheld the woman
that she was very fair. 15 The princes also of Pharaoh saw her, and commended
her to Pharaoh ; and the woman was taken into Pharaoh's house.
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Ecological-economic determination. There is a similarity in the recording of climate change and aridity
in the Levant, which affected livestock farming and rendered the Nile Delta
the sole stable source of fresh water for the survival of nomadic
populations. |
Egypt In «The Story of Sinuhe» (Middle Kingdom), the border guards in the north of Egypt are mentioned: «I halted at Horusways. The commander in charge of the garrison sent a message to the residence to let it be known. Then his majesty sent a trusted overseer of the royal domains with whom were loaded ships, (245) bearing royal gifts for the Asiatics who had come with me to escort me to Horusways.» (2006LichtheimM:1.231). The «Prophecies of Neferti» (reign of Amenemhet I, 12th Dynasty) recount the
practice of tribes from the East using the Nile to water their livestock:
«Foes have risen in the East, Asiatics have come down to Egypt.
... Desert flocks will drink at the river of Egypt, Take their ease on the
shores for lack of one to fear; <…> One will build the
Wall-of-the-Ruler, To bar Asiatics from entering Egypt; They shall beg water
as supplicants, So as to let their cattle drink.» (2006LichtheimM:1.141,143).
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10 And there arose a famine in the land : and Abram went down into
Egypt to sojourn there; for the famine was grievous in the land. 11 And it
came to pass, when he was come near to enter into Egypt, that he said unto
Sarai his wife, Behold now, I know that thou art a woman of handsome
appearance : ... 14 And it came to pass, when Abram was come into Egypt, that
the Egyptians beheld the woman that she was very fair. 15 The princes also of
Pharaoh saw her, and commended her to Pharaoh ; and the woman was taken into
Pharaoh's house.
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Migration stratification. There is a similarity in the description of the
integration process of Asian migrants into Egyptian society, evidently
triggered by regional climate change. |
Egypt Approximately 20% of the genome of
an Egyptian living between 2855 and 2570 BCE can be traced back to
representatives from the eastern part of the Fertile Crescent, including
Mesopotamia and adjacent regions (2025MorezJacobsA_Girdland-FlinkL). В «The Admonitions of Ipuwer» (12th Dynasty), we find: «Foreigners
have become people everywhere. <…> Foreigners are skilled in the works
of the Delta.» (2006LichtheimM:1.150,153). A procession of «Asiatics» arriving
in Egypt is captured in a fresco within the tomb of the official Khnumhotep
II, constructed between 1897 and 1878 BCE (2009KamrinJ). Other Egyptologists
date this depiction of a Canaanite caravan to approximately 1895 BCE
(2021BietakM_RensburgA).
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10 And there arose a famine in the land : and Abram went down into
Egypt to sojourn there; for the famine was grievous in the land. … 17 But the
Lord plagued Pharaoh and his house with great plagues because of Sarai,
Abram's wife.
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Epidemiological correlation. There is a correspondence in the recording of
epidemics without the identification of a specific pathogen; notably, the
onset of an anthrax outbreak is linked to drought and specific livestock
feeding patterns during such periods. |
Egypt In «The Story of Sinuhe» (Middle
Kingdom), a large-scale epidemic is mentioned, which was known to both
Egyptians and inhabitants of Asia: «How then is that land
without that excellent god, fear of whom was throughout the lands like
Sakhmet in a year of plague?» (2006LichtheimM:1.225). In «The Admonitions of Ipuwer» (12th Dynasty), we find a description of excessive
mortality: «Lo, hearts are violent, storm sweeps the
land, There's blood everywhere, no shortage of dead, The shroud calls out
before one comes near it. Lo, many dead are buried in the river, The stream
is the grave, the tomb became stream. <…> [No longer] does she know the
palanquin, And the butler is lacking. There is no remedy for it, Ladies
suffer like maidservants, Singers are at the looms in the weaving-rooms, What
they sing to the goddess are dirges » (2006LichtheimM:1.151,153). В «The
Complaints of Khakheperre-sonb» (Middle
Kingdom), the
consequences of an epidemic situation are possibly described: «I
meditate on what has happened, The events that occur throughout the land:
Changes take place, it is not like last year, One year is more irksome than
the other. The land breaks up, is destroyed, Becomes [a wasteland]. <…>
I meditate on what has happened: While trouble entered in today, And turmoil
will not cease tomorrow, Everyone is mute about it. The whole land is in great
distress.» (2006LichtheimM:1.147,148). In «The Tale of the
Eloquent Peasant» (Middle
Kingdom), there are words implying the author's knowledge of epidemics:
«You are like a messenger of the Crocodile; you surpass the Lady of
Pestilence!» (2006LichtheimM:1.174). The «Edwin Smith Papyrus» (1650–1550 BCE) mentions
an ulcer/tumor (bnw.t) on the chest wall with inflammation in Case № 39
following a blow. Case № 45 discusses local non-inflammatory ulcers/tumors of
the breast, designated as «bnw.t», without indicating the presence of pain
(1930BreastedJH:363,403; sae.saw-leipzig.de). Multiple
ulcerative lesions without hyperthermia or pain are characteristic
manifestations of anthrax. On the verso of the «Edwin Smith Papyrus», the
scribe adds a spell for «protection against the plague wind» (Incantation №
1), without clarifying the nature of the epidemic problem
(1930BreastedJH:473; sae.saw-leipzig.de).
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13 Say then, I pray thee, thou art my sister, that it may go well with
me for thy sake, and my soul live because of thee. |
Linguo-cultural assimilation. There is a parallel in the reflection of a specific Egyptian speech
formula that served as a marker of intimacy and the elevated status of a
union.
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Egypt Coffin
Texts
(2134-2040 BCE) Spell № 148: «The lightning flash strikes, the gods are afraid,
Isis wakes pregnant with the seed of her brother Osiris. She is uplifted,
(even she) the widow, and her heart is glad with the seed of her brother
Osiris. She says: 'O you gods, I am Isis, the sister of Osiris, who wept for
the father of the gods, (even) Osiris who judged the slaughterings of the Two
Lands.» (1973FaulknerRO:125). In «The Lamentations of Isis», the
goddess sings: «I am a woman beloved by her brother, your wife, your sister
by your mother» (1940MathieuMV:79). Marriage with a sister was a «most common
occurrence» among Egyptians, while «polygamy was theoretically unlimited,
though in practice it was not widespread» (2021МюллерМ:197). Marriages between brothers and
sisters in pharaonic families were contracted «to preserve the royal
bloodline» (2012EshraghianA_LoeysB).
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13 Say then, I pray thee, thou art my sister, that it may go well with
me for thy sake, and my soul live because of thee.
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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 whose preservation constitutes the highest priority.
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Egypt 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).
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15 The princes also of Pharaoh saw her, and commended her to Pharaoh ; and the woman was taken into Pharaoh's house. ... 17 But the Lord plagued Pharaoh and his house with great plagues because of Sarai, Abram's wife. 18 And Pharaoh called Abram, and said, What is this that thou hast done unto me? Why did.st thou not tell me that she is thy wife?
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Loanword «Pharaoh», similarly: 37:36; 39:1; 40:2,7,11,13,14,17,19-21;
41:1,4,7,8-10,14-17,25,28,32-35,37-39,41-42,44-46,55; 42:15-16; 44:18;
45:2,8,16-17,21; 46:5,31,33; 47:1-5,7-11,14,19-20,22-26; 50:4,6-7
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An Egyptian word that originally designated the palace or the residence of the king and his administration. By the 12th Dynasty, it became associated with the three wishes following the royal name (life, prosperity, health), and by the New Kingdom, the term began to be used as a title for the king himself (2021NoonanBJ:183). |
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16 And he did well to Abram for her sake; and he received sheep, and
oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and
camels. |
Zooarchaeological verification. The biblical mention
of camels as part of Abraham's property reveals a direct similarity to
archaeological findings confirming the presence and domestication of these
animals in Egypt and the Sinai as early as the Early and Middle Kingdoms. |
Egypt The domestication of camels occurred at the beginning of the third millennium BCE in their natural habitats: the dromedary (one-humped camel) in southeast Arabia, and the bactrian (two-humped camel) in southwest Central Asia. Within the territory of Egypt, several artifacts have been discovered, including a vessel in the form of a couchant camel (1st Dynasty), several camel models (4th Dynasty), a depiction of a camel caravan (6th Dynasty), and an image and inscription dating back to the 19th century BCE found in the Sinai (2017SalaR).
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16 And he did well to Abram for her sake; and he received sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels. 17 But the Lord plagued Pharaoh and his house with great plagues because of Sarai, Abram's wife. 18 And Pharaoh called Abram, and said, What is this that thou hast done unto me? Why did.st thou not tell me that she is thy wife? 19 Why saidst thou. She is my sister? and so I took her to me for a wife ; now therefore, behold, here is thy wife, take her, and go thy way. 20 And Pharaoh commanded some men concerning him, who accompanied him and his wife, and all that he had.
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Narrative migration. There is a correspondence in the thematic representation of disease as
a form of divine retribution for moral transgressions. |
Mesopotamia In the Akkadian «Epic of Gilgamesh», punishment for cruelty is mentioned: «Anu, Enlil, and Shamash held a council, and Anu spoke to Enlil: 'Because they killed the Bull of Heaven and have also slain Humbaba, the one of them who pulled up the Cedar of the Mountain must die!' Enlil said: 'Let Enkidu die, but Gilgamesh must not die!'» (1989KovacsMG:59). The standard version of the «Epic of Gilgamesh», first written in the Old Babylonian period (1800-1600 BCE) (1989KovacsMG:xxii). |
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17 But the Lord plagued Pharaoh and his house with great plagues
because of Sarai, Abram's wife. |
Identity of logic. There is a similarity in the interpretation of mass
disease as a legitimate and controlled instrument of divine selection for
humanity.
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Mesopotamia In the Akkadian
«Epic of Gilgamesh» an epidemic is mentioned:
«Instead of your bringing on the Flood, would that famine had occurred to
slay the land! Instead of your bringing on the Flood, would that (Pestilent)
Erra had appeared to ravage the land!» (1989KovacsMG:103). The standard
version of the «Epic of Gilgamesh», first written in the Old Babylonian
period (1800-1600 BCE) (1989KovacsMG:xxii).
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18 And Pharaoh called Abram, and said, What is this that thou hast
done unto me? Why did.st thou not tell me that she is thy wife? 19 Why saidst
thou. She is my sister? and so I took her to me for a wife ; now therefore,
behold, here is thy wife, take her, and go thy way. |
Administrative transparency. The description of direct interaction between the
king and the head of a nomadic group corresponds to the historical realities
of the Middle Kingdom, when the desacralization of power permitted personal
contact between the ruler and his subjects.
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Egypt «In the Middle Kingdom, pharaohs
already communicated with nomarchs and representatives of the nobility,
participated in military campaigns, and so forth, whereas in the Old Kingdom,
only the elite of the elite could behold the earthly deity» (2004РакИВ:109). In «The Story of Sinuhe» (Middle
Kingdom), there is a description of an
audience with the king: «When it dawned,
very early, they came to summon me. Ten men came and ten men went to usher me
into the palace. My forehead touched the ground between the sphinxes, and the
royal children stood in the gateway to meet me. The courtiers who usher
through the forecourt set me on the way to the audience-hall. I found his
majesty on the great throne in a kiosk of gold. Stretched out on my belly, I
did not know myself before him, while this god greeted me pleasantly.» (2006LichtheimM:1.231). In the same narrative, the name of
the residence is given, apparently that of the 12th Dynasty pharaohs: «When
I had started and set sail, there was kneading and straining beside me, until
I reached the city of Itj-tawy.» (2006LichtheimM:1.231).
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19 Why saidst thou. She is my sister? and so I took her to me for a
wife ; now therefore, behold, here is thy wife, take her, and go thy way. |
Linguo-cultural assimilation. There is a parallel in the reflection of a specific Egyptian speech
formula that served as a marker of intimacy and the elevated status of a
union.
|
Egypt In «The Lamentations of Isis», she sings: «I am a woman beloved by her
brother, your wife, your sister by your mother» (1940MathieuMV:79). Marriage
with a sister was a «most common occurrence» among Egyptians, while «polygamy
was theoretically unlimited, though in practice it was not widespread» (2021МюллерМ:197). Marriages between brothers and sisters
in pharaonic families were contracted «to preserve the royal bloodline»
(2012EshraghianA_LoeysB).
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20 And Pharaoh commanded some men concerning him, who accompanied him
and his wife, and all that he had. |
Anti-epidemic segregation. There are shared signs in the implementation of an established
sanitary protocol.
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Egypt On the verso
of the «Edwin Smith Papyrus» (1650–1550 BCE), there are three spells for «protection»
against certain epidemics (Incantations № 1–3). One magical formula
(Incantation № 7) was recited during the disinfection of belongings
"against the plague," while another (Incantation № 6) was used in
the event of accidentally swallowing a flying insect (1930BreastedJH:473–478,482,483;
sae.saw-leipzig.de). In these spells, we discern utterances that
accompanied anti-epidemic measures. According to Herodotus (5th century BCE), priests in Egypt were
meticulous about cleanliness: «Every three days the priests shave the hair on
their bodies... Twice a day and twice a night they perform ablutions in cold
water and, in short, observe a multitude of other rites.» Furthermore, all
Egyptians wash their dishes and «wear linen garments, always freshly
laundered» (1972Геродот:2.37). Plutarch (1st–2nd century CE)
discusses the special attitude toward personal hygiene on the part of Egyptian
priests and their attention to water as a substance capable of negatively
affecting humans and animals (1996Плутарх:4-5,75).
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A legendary description of an anthrax epidemic is found in the «Book of Exodus» (?The Ramesside period, ca. 1295–1069 BCE?): «3 Behold, the hand of the Lord will be sent against thy cattle which is in the field, against the horses, against the asses, against the camels, against the oxen, and against the sheep ; — a very grievous pestilence. 4 And the Lord will distinguish between the cattle of Israel and the cattle of Egypt and not one head shall die of all that belong eth to the children of Israel. 5 And the Lord appointed a set time, saying, To-morrow will the Lord do this thing in the land. 6 And the Lord did this thing on the morrow, and all the cattle of Egypt died; but of the cattle of the children of Israel there died not one. 7 And Pharaoh sent, and, behold, there had not died of the cattle of the Israelites even one ; but the heart of Pharaoh remained hardened, and he did not let the people go. 8 And the Lord said unto Moses and unto Aaron, Take unto yourselves your hands full of soot of the furnace, and let Moses throw it heavenward before the eyes of Pharaoh. 9 And it shall become small dust over all the land of Egypt, and shall become upon man and beast an inflammation [a red swelling in the skin], producing boils, throughout all the land of Egypt. 10 And they took the soot of the furnace, and stood before Pharaoh ; and Moses threw it up heavenward; and it became an inflammation, producing boils, upon man, and upon beast.» (1922Leeser. Exodus 9:3-11).
One of the earliest descriptions of anthrax, first affecting animals and subsequently humans, is present in the first book of Homer’s «Iliad» (Ὅμηρος. Ἰλιάς, ca. 8th century BCE): «Who then of all the Immortals the two chiefs brought to a conflict? Jove's own son by Latona ; for he, to rebuke the Atrides, A pestilence raised in the camp, and the people iagloriously perish'd <…> First at the cattle he aim'd, and the mules and the dogs fell attainted; Also the men thro' the camp he next with his pestilent arrows Struck ; then the funeral piles with the heaps of the slain were eneumber'd. Nine whole days enduring the pestilence raged unabated; <…> Unblemish'd rams and goats, and the savouiry odour for incense Haply his wrath may appease, and the pestilence thus be abated. He said, and his seat he resumed;» (1861Homer:1.8-10,50-53,66-67).
«Outbreaks occur [anthrax in cattle] primarily in wet springs followed by a very hot, dry summer or in very dry conditions. Very wet springs or flooding bring spores to the surface where grazing animals come into contact with them. In dry years, livestock generally will graze low areas close to the ground where they normally don’t have access. They may contact the spores.» (June19,2019LewisR, canadiancattlemen.ca). In the Book of Genesis, we read: «And there arose a famine in the land : and Abram went down into Egypt to sojourn there; for the famine was grievous in the land.» (Genesis 12:10). One of the most probable causes of «famine» in a pastoralist community is the undernourishment of livestock due to a prolonged period of drought.
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of Genesis Chapter 12
1.
Chronological and Geographical Attribution (20th–18th Centuries BCE)
The textual markers of Chapter 12 synchronize with the Middle Kingdom (12th Dynasty) era. The geographical link to the residence of Itj-tawy (The Story of Sinuhe) and the administrative accessibility of the ruler (Rak, 2004) indicate a period of desacralization of royal power, during which direct contact with the heads of nomadic groups became a protocol norm.
2.
Zooarchaeological and Economic Verification
The mention of camels within Abraham's property (Gen. 12:16) is corroborated by the findings of Sala (2017), dating the domestication and presence of these animals in Egypt and the Sinai to the 3rd–2nd millennia BCE (1st, 4th, and 6th Dynasties). The cause for migration to the Nile Delta (Gen. 12:10) finds a direct correspondence in the Prophecies of Neferti, which document the utilization of the river's resources by Eastern tribes during periods of drought.
3.
Genetic and Visual Stratification of Migration
Population genetics data regarding a 20% contribution of Eastern genome to the Egyptian population of that period, combined with the fresco of an «Asiatic» caravan from the tomb of Khnumhotep II (1897–1878 BCE), objectify the process of integration of Semitic groups into Egyptian society as described in the biblical narrative.
4.
Linguo-Cultural Assimilation and Social Status
The use of the speech formula «my sister» (Gen. 12:13) corresponds to Egyptian linguistic etiquette; Lamentations of Isis), where the terms «sister» and «wife» served as interchangeable markers of high-status union. The titulary Pharaoh in the text reflects the evolution of the term from designating a palace to serving as an epithet for the ruler, a transition documented by the beginning of the 2nd millennium BCE.
5.
Nosological Consistency and Epidemiological Protocol
The description of «great plagues» (nega'im) in Gen. 12:17 reveals a clinical similarity to the description of inflammatory ulcers (bnw.t) in the Edwin Smith Papyrus (1650–1550 BCE), identified as anthrax. The subsequent expulsion of Abraham from Egypt (Gen. 12:19–20) corresponds to the protocols of anti-epidemic segregation and disinfection («protection against the plague wind») recorded in the Smith Papyrus, as well as by Herodotus and Plutarch.
6.
Narrative Logic and Anthropological Dualism
The concept of preserving the «soul» (Ba) as an autonomous principle in Gen. 12:13 is identical to the anthropological concepts of the 12th Dynasty (Dispute between a Man and His Ba). The motif of disease as a tool for legal regulation and divine selection in the biblical text finds a direct parallel in the Epic of Gilgamesh (Standard Version, 1800–1600 BCE), where an epidemic (Erra) acts as a controlled means of punishment.
Summary
The analysis of Genesis 12 reveals a systemic correlation with the material culture, medicine, and administrative practices of Egypt and Mesopotamia during the period of 1900–1600 BCE. The text demonstrates precise knowledge of Egyptian sanitary protocols, social linguistics, and zooarchaeological realities of the Middle Kingdom. The cumulative data suggests that the core of the narrative was formed under conditions of direct contact with the Egyptian administrative environment of the 2nd millennium BCE, preserving technical details (terminology, clinical presentation, audience formats) specific to this historical chronotope.
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
The Ramesside period (19th and 20th
dynasties, c. 1295–1069 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 27, 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 12. About round ligament of femur. February 27, 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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