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 14
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 14 Analysis [iii] Notes to Chapter 14 [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 14 Analysis
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Excerpt
from the Book of Genesis (1922LeeserI:16-17)
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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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Глава 14 |
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1 And it came to pass, in the days of Amraphel king
of Shinar, Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king
of Goyim ; 2 That these made war with Bera king of Sodom, and with Birsha
king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboyim, and the
king of Bela, which is Zoar. 3 All these joined together m the vale of
Siddim, which is now the salt sea. 4 Twelve years had they served
Kedorlaomer, but in the thirteenth year they rebelled. 5 And in the
fourteenth year came Kedorlaomer, and the kings that were with him, and they
smote the Repha'im in Ashterothkarnayim, and the Zuzim in Ham, and the Emim
in Shaveh-kiriathayim, 6 And the Horites in their mountain Se'ir, unto
El-paran, which is by the wilderness. 7 And they returned, and came to
Enmishpat, which is Kadesh, and smote all the country of the Amalekites, and
also the Emorites, that dwelt in Hazezon-tamar. 8 And then went out the king
of Sodom, and the king of Gomorrah, and the king of Admah, and the king of
Zeboyim, and the king of Bela, (the same is Zoiir ;) and they joined battle
with them in the vale of Siddim; 9 With Kedorlaomer king of Elam, and with
Tidal king of Goyim, and Amraphel king of Shinar, and Arioch king of Ellasar
; four kings with five. 10 And the vale of Siddim was full of slime-pits; and
the kings of Sodom and Gomorrah fled, and fell therein ; and they that
remained fled to the mountain. 11 And they took all the goods of Sodom and
Gomorrah, and all their victuals, and went their way. 12 And they took Lot,
Abram's brother's son, who dwelt in Sodom, and his goods, and departed. 13
And there came one that had escaped, and told it to Abram the Hebrew; but he
dwelt in the grove of Mamre the Emorite, brother of Eshcol, and brother of
Aner, and these were confederates of Abram. 14 And when Abram heard that his
brother" was taken captive, he armed his trained servants, born in his
own house, three hundred and eighteen, and pursued them unto Dan. 15 And he
divided himself against them, he and his servants, by night, and smote them,
and pursued them unto Hobah, which is on the left hand of Damascus. 16 And he
brought back all the goods; and he also brought again his brother Lot, and
his goods, and also the women, and the people. 17 And the king of Sodom went
out to meet him (after his return from smiting Kedorlaomer, and the kings
that were with him) at the valley of Shaveh, which is the kings' dale. 18 And
Malkizedek king of Salem brought forth bread and wine ; and he was a priest
of the most high God.
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Toponymic
verification. Reproduction of a map
of the Ancient World, encompassing the Levant on one side and North Africa on
the other. |
Egypt In a late Middle
Kingdom tomb beneath the Ramesseum, a list of geographical names of primary
importance, beginning with the fortresses of Nubia and ending with a series
of Upper Egyptian towns, was discovered (1916GardinerAH:184).
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14 And when Abram heard that his brother was taken
captive, he armed his trained servants, born in his own house, three hundred
and eighteen, and pursued them unto Dan. 15 And he divided himself against
them, he and his servants, by night, and smote them, and pursued them unto
Hobah, which is on the left hand of Damascus. 16 And he brought back all the
goods; and he also brought again his brother Lot, and his goods, and also the
women, and the people. … 21 And the king of Sodom said unto Abram, Give me
the persons, and the goods take to thyself.
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Heroic ethos. Similarity in the description of the ideal leader’s image, whose
prowess is confirmed by the successful recovery of resources and control over
the military contingent. |
Egypt In «The Story of Sinuhe» (Middle Kingdom), it is stated: « I
gave water to the thirsty; I showed the way to him who had strayed; I rescued
him who had been robbed. When Asiatics conspired to attack the Rulers of
Hill-Countries, I opposed their movements. For this ruler of Retenu made me
carry out numerous missions as commander of his troops. Every hill tribe
against which I marched I vanquished, so that it was driven from the pasture
of its wells. I plundered its cattle, carried off its families, seized their
food, and killed people by my strong arm, by my bow, by my movements and my
skillful plans..» (2006LichtheimM:1.231).
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18 And Malkizedek king of Salem brought forth bread
and wine ; and he was a priest of the most high God.
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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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18 And Malkizedek king of Salem brought forth bread
and wine ; and he was a priest of the most high God. |
Sacred-domestic
canon. Similarity in the use
of bread and wine as a code for socio-cultural transition. |
Mesopotamia In the Sumerian poem (Myth of Enki and Ninmah) we read:
at the «feast, Enki and Ninmah drink much wine and become somewhat exuberant.
Thereupon the goddess Ninmah takes some of the clay that is over the abyss
and fashions six different types of abnormal individuals, and Enki decrees
their fate and gives them Bread to eat.» (1981KramerS:107). The tablet with
the myth of Enki and Ninmah is dated to the Old Babylonian period
(1969BenitoCA:1).
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18 And Malkizedek king of Salem brought forth bread
and wine ; and he was a priest of the most high God. |
Cultic dietology. Similarity in the fixation of a sacred canon, in which bread and wine
serve as attributes of a sacred rite. |
Egypt In
the Pyramid Texts (2350-2175 BCE) Utterance № 205 (121a) «it is Rē‘ who
gives to him barley, spelt, bread, beer.»; Utterance № 662 (1880ab) «I have
hoed wheat (or spelt) for thee; I have tilled barley for thee- barley for thy
wȝg-feast, wheat for thy yearly feast.» (1952MercerSAB:86,457). 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). 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). |
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18 And Malkizedek king of Salem brought forth bread
and wine ; and he was a priest of the most high God. |
Institutional patriarchy. Constatation of the dominant role of men in performing the highest
cultic functions, despite the existence of a female priesthood.
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Egypt According to Herodotus (5th century BCE), in Egypt,
«No woman can be a priestess of either a male or a female deity; only men
[can be priests] of all gods and goddesses» (1972Геродот:35). In a
footnote, the translator notes: This statement is incorrect: there were many
priestesses in Egypt. |
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19 And he blessed him, and said, Blessed be Abram of
the most high God, the possessor of heaven and earth. |
Official panegyric canon. Similarity in the use of a standard formula of glorification, applied
for the sacralization of status.
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Egypt «The Song from the Tomb of King Intet» (Middle Kingdom): «The gods who
were before rest in their tombs, Blessed nobles too are buried in their
tombs.» (2006LichtheimM:1.196). «The Instruction of Ptahhotep» (the latter part of
the 6th Dynasty): «And those who hear it will say: "Blessed is he to
whom he was born!".» (2006LichtheimM:1.75). |
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19 And he blessed him, and said, Blessed be Abram of
the most high God, the possessor of heaven and earth. 20 And blessed be the
most high God, who hath delivered thy enemies into thy hand. And he gave him
tithes of all. 21 And the king of Sodom said unto Abram, Give me the persons,
and the goods take to thyself 22 And Abram said to the king of Sodom, I have
lifted up my hand unto the Lord, the most high God, the possessor of heaven
and earth, 23 That I will not' take from a thread even to a shoe-latchet, and
that I will not take any thing that is thine; lest thou shouldst say, I have
made Abram rich:
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Theocratic titulary. Similarity in the use of a universal formula of supreme power,
establishing the deity's absolute jurisdiction over the entire material
world. |
Egypt Coffin Texts (2134-2040 BCE) Spell № 103 «I am Atum
the creator who has no weakness;» (1973FaulknerRO:101). «Amun (jmnwfiHiddenfl). In
the Pyramid Texts, perhaps a member of the Ogdoad. In the Middle Kingdom and
later, the ultimate creator of the world.» (2007AllenJP:425). In the myth 'Ra and the Serpent,' recorded in the
'Turin Papyrus,' Ra says to Isis: 'I am the Creator of heaven and earth; I
fashioned the mountains and created all that is upon them' (1940МатьеМВ:73). In another
version of the account, we find the following words: 'I am the creator of
heaven and earth' (2009БаджЭАУ:46).
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20 And blessed be the most high God, who hath
delivered thy enemies into thy hand. And he gave him tithes of all.
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The borrowing of the
word «deliver». |
A Hurrian
origin of the word is suggested (2021NoonanBJ:145)
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Prior to the second millennium BCE, no settlement
existed at the site of the Damascus fortress (33°30'47"N,
36°18'35"E); the first mention of it dates only to the second half of the
fourteenth century BCE (2005BurnsR). From our perspective, the mention of Damascus
appears to be an editorial revision of the following verse from the analyzed
chapter: «15 And he divided himself against them, he and his servants, by
night, and smote them, and pursued them unto Hobah, which is on the left hand
of Damascus.»
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of Genesis Chapter 14
Based on the synthesis of archaeological, linguistic, and comparative literary data, the following analytical framework is established:
Military-Heroic Parallelism and Socio-Legal Aspect
The narrative of Abram’s expedition finds a definitive literary and heroic parallel in the Middle Kingdom «Story of Sinuhe». The ideal image of a leader who «rescues him who had been robbed», vanquishes hill tribes, and plunders cattle to restore order reflects a shared heroic ethos. This represents a socio-legal aspect of the period, where a leader's legitimacy is confirmed by the successful recovery of resources and the protection of the displaced.
Lexical Borrowings and Cultural Code
The analysis identifies a profound lexical borrowing layer. The term for «wine» (originating from the Southern Caucasus or Eastern Mediterranean) and the word «deliver» (attributed to a Hurrian origin per 2021NoonanBJ) serve as markers of an ancient cultural and linguistic exchange. This confirms that the text incorporates an archaic vocabulary corresponding to the ethnic and social diversity of the 2nd millennium BCE.
Transregional Geography
The study identifies a toponymic verification that spans from the fortresses of Nubia and Upper Egypt (1916GardinerAH) to the Levantine settlements. This reproduction of a map of the Ancient World demonstrates a synchronized geographical horizon between North Africa and the Levant, positioning the events within a documented transregional network of the Middle Bronze Age.
Theocratic Titulary and Cultic Canon
The titles ascribed to Melchizedek (Gen 14:19) are identical to the official panegyric canon of Egypt, such as Ra's declaration in the Turin Papyrus («Creator of heaven and earth»). The use of bread and wine—as seen in the Pyramid Texts (2350–2175 BCE) and Sumerian myths—functions as a sacred-domestic canon, a ritual code for socio-cultural transition and covenant-making.
Editorial Anachronism
The mention of Damascus (Gen 14:15) is identified as an editorial revision (14th century BCE or later), as archaeological data (2005BurnsR) confirms the absence of a settlement at the site during the earlier patriarchal period.
Summary
The analysis of Genesis Chapter 14 reveals a rigorous synchronization between the biblical text and the heroic ethos of the Middle Kingdom (Sinuhe). By employing toponymic verification across a transregional map (Egypt to Levant) and identifying Hurrian lexical borrowings, the study confirms the narrative's roots in the 2nd millennium BCE. The transition from socio-legal protection to the official panegyric canon of Melchizedek (identical to the titles of Ra and Amun) demonstrates a unified system of sacralizing power through the cultic dietology of bread and wine, while the presence of Damascus indicates a later layer of textual modernization.
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 28, 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 14. About round ligament of femur. February 28, 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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