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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Excerpts 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, Similarity, Borrowings, Inversions)
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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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6 And the Horites
in their mountain Se'ir, unto El-paran, which is by the wilderness.
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Transregional Cartography The mention of Seir confirms the use in the Book of Genesis of
Egyptian geographic landmarks recorded in the official documents of the
frontier service. |
Egypt In the lists from
Soleb and Amarah (15th century BCE), toponyms related to the «land of Shasu»
are found, among which is «Seir» - a mountainous region east of the Arava
(Timna) (1993RedfordDB:272). |
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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.
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Toponymic Verification The mention of a water source and settlements
in the Southern Levant. |
Egypt Kadesh is
mentioned in the Annals of Thutmose III, recorded in the Temple of Karnak.
The text about the Battle of Megiddo reads: «Year 23, first month of summer,
day 16, (arrival) at the lawn of Yehem. [His majesty] ordered a consultation
with his valiant army, saying: That wretched foe of Kadesh has come and
entered into Megiddo and is [there] at this moment. He has gathered to him
the princes of [all] the foreign lands [that had been loyal] to Egypt, as
well as those from as far as Nahrin, consisting of --- , Khor and Kedy, their
horses, their armies, [their people]. And he says-it is reported' I shall
wait [and fight his majesty here] in Megiddo.' (Now) tell me [what you
think].» (2006LichtheimM:2.30). In the fifth year
of his reign, Ramses II led a large army to Kadesh-on-Orontes in an attempt
to dislodge the Hittites from northern Syria. Subsequently, the campaign was
told at length in two separate accounts which scholars have called the
Bulletin and the Poem (2006LichtheimM:2.57). |
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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. … 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.
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Ethnogeographic Identification The similarity lies in the use of a
shared geographic marker — Amorite identity. |
Egypt Diverse textual
and archaeological data concerning the Amorites, who spread from the Persian
Gulf to the Nile Delta, date to the period between 2500 and 1600 BCE. After
about 2000 BCE, the Amorite identity was present in the area from southern
Mesopotamia to Mari and the northern Levant (2019BurkeAA:68). Amorite
kingdoms continued to exist until the beginning of the 16th century BCE
(2023WassermanN_BlochY:13). |
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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). See note!
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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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The 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 The «Pyramid Texts» (2350–2175
BCE), Utterance № 205 (121a), state: «it is Rē‘ who gives to him barley, spelt,
bread, beer.»; Utterance № 662 (1880ab) adds: «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). In Utterance № 155 (93b) and №
157 (94b) of
the same collection, it is said about different types of wine: «Two jars of wine of Buto.»
and «Two jars of wine of Pelusium.» (1952MercerSAB:77). Furthermore, in Utterance
№ 504 (1082a), we read: «The sky is pregnant with the wine juice of the vine»
(1952MercerSAB:293). In the «Instruction Addressed to King Merikare» (Middle
Kingdom) states: «Visit the temple, observe the mysteries, Enter the shrine,
eat bread in god's house; It profits him who does it. Make ample the daily
offerings,» (2006LichtheimM:1.102). 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 that this statement is incorrect, as 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.
|
Egypt The «Song from
the Tomb of King Intet» (Middle Kingdom) states: «The
gods who were before rest in their tombs, Blessed nobles too are buried in
their tombs.» (2006LichtheimM:1.196). Similarly, the «Instruction of Ptahhotep»
(6th Dynasty) reads: «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 The «Coffin Texts» (2134–2040
BCE), Spell № 103, state: «I am Atum the creator who has no weakness;»
(1973FaulknerRO:101). Amun is described as being «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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Dan & Damascus
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.
«The Canaanite city of Laish – later
the biblical Dan – is an archaeological site in northern Israel. Located at the foot of Mt. Hermon and
the Golan Heights and fed by one of the tributaries of the Jordan, the Dan
Spring, Laish was a fertile station on the ancient caravan route from Egypt to
Syria. The city is mentioned since the 19th century BCE in ancient Egyptian and
Mesopotamian texts. During the 18th century BCE, Laish was fortified with huge
man-made earthen embankments which created ramparts encircling the entire city.
The ramparts of Canaanite Dan constitute one of the best examples of the
defense systems common in that period.» (2013FrancesR).
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). In our view, the mention of Damascus appears to be a gloss on the verse from Genesis 14:15.
(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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