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 15
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 15 Analysis [iii] Notes to Chapter 15 [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 15 Analysis
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Excerpt
from the Book of Genesis (1922LeeserI:17-18)
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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 After these things the word of the Lord came unto
Abram in a vision, saying, Fear not, Abram; I am thy shield, thy reward shall
be exceedingly great. 2 And Abram said, Lord God, what wilt thou give me,
seeing I go childless, and the steward of my house is Eliezer of Damascus? …
18 On the same day the Lord made a covenant with Abram, saying. Unto thy seed
have I given this land, from the river of Egypt unto the great river, the
river Euphrates; 19 The Kenites, and the Kenizzites, and the Kadmonites, 20
And the Hittites, and the Perizzites, and the Rephaim, 21 And the Emorites,
and the Canaanites, and the Girgashites, and the Jebusites.
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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 After these things the word of the Lord came unto
Abram in a vision, saying, Fear not, Abram; I am thy shield, thy reward shall
be exceedingly great. 2 And Abram said, Lord God, what wilt thou give me,
seeing I go childless, and the steward of my house is Eliezer of Damascus? …
18 On the same day the Lord made a covenant with Abram, saying. Unto thy seed
have I given this land, from the river of Egypt unto the great river, the
river Euphrates; 19 The Kenites, and the Kenizzites, and the Kadmonites, 20
And the Hittites, and the Perizzites, and the Rephaim, 21 And the Emorites,
and the Canaanites, and the Girgashites, and the Jebusites.
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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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2 And Abram said, Lord God, what wilt thou give me,
seeing I go childless, and the steward of my house is Eliezer of Damascus? 3
And Abram said. Behold to me thou hast given no seed ; and lo, one born in my
house will be my heir. |
Crisis of Continuity. A reflection
of a profound social and spiritual depression of the individual, triggered by
the absence of a legitimate descendant.
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Egypt In «The Dispute between a Man and His Ba» (12th Dynasty) there are words:
«Be patient, my ba, my brother, until my heir comes, one who will make
offerings, who will stand at the tomb on the day of burial, having prepared
the bier(ss)of the graveyard.» (2006LichtheimM:1.164).
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9 And he said unto him, Take me a heifer of three
years old, and a she-goat of three years old, and a ram of three years old,
and a turtle-dove, and a young pigeon. 10 And he took unto him all these, and
divided them in the midst, and laid each piece one opposite the other; but
the birds he did not divide. |
Liturgical Selection. The fixation of an identical set of «pure» sacrificial species (large
and small cattle, birds) with the complete exclusion and tabooing of the pig. |
Egypt In «The Tale of the
Shipwrecked Sailor» (Middle Kingdom) we read: «One will praise
god for you in the city before the councillors of the whole land. I shall slaughter oxen for you as burnt
offering; I shall sacrifice geese to you.»
(2006LichtheimM:1.214). «Initially,
the theory of sacrifice seems to have been simply the feeding of the gods;
that is, no predictions were clearly sought from them» (2021МюллерМ:206-207). According to Herodotus (5th cent. BCE), the
Egyptians considered the pig an unclean animal, yet it was sacrificed on the
day of the full moon. Conversely, bulls and calves devoid of specific
markings were categorized as clean animals. Cows and goats were not offered
in sacrifice; specifically, the Thebans did not sacrifice rams, except for a
single instance each year during the festival of Zeus [Amon-Ra] (1972Геродот:41-42,46-47). In the «Book of the
Heavenly Cow» (19th Dynasty), the god Geb quarreled with Nut, calling her «a
sow eating her own piglets» (2004РакИВ:216). Chapter 112 of the «Book of the Dead» recounts that Set
transformed into a black pig and struck the eye of Horus, leading Ra to
command the gods: "Let the black pig be loathsome for the sake of
Horus" (1983ЛипинскаяЯ_МарцинякМ:188). One of the ancient
explanations regarding the last animal is found in the Coffin Texts (2134-2040
BCE), Spell 157 contains parts of the Horus and Seth story: «It so happened
that Seth had transformed himself into a pig and had projected a wound into
his Eye. And Re said; 'The pig is detestable to Horus'. 'Would that he were
well', said the gods.» And thus arose the hatred of the pig for Horus' sake
on the part of the gods in the chambers. (1973FaulknerRO:135). Plutarch (1st–2nd century AD) recounts a legend
where Set, «hunting a wild boar by the light of the full moon, discovered the
wooden coffin containing the remains of Osiris and broke it apart; not
everyone accepts this story, some consider it, like much else, to be empty
idle talk» (1996Плутарх:8). The
commentary identifies «Set's animals» as the crocodile, the hippopotamus, the
donkey, and the wild boar.
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12 And when the sun was about going down, a deep
sleep fell upon Abram ; and lo, a horror, dark and great, fell upon him. 13
And he said unto Abram, Know of a surety that thy seed shall be a stranger in
a land which is not theirs, and they will make them serve, and they will
afflict them foui hundred years. 14 And also that nation whom they shall
serve, will I judge; and afterward shall they go out with great substance. 15
But thou shalt come to thy fathers in peace ; thou shalt be buried in a good
old age. 16 Yet the fourth generation shall come hither again ; for the
iniquity of the Emorites will not be full, until then. |
Oneiric
Prognostics. A similarity
in regarding dreams as a legitimate channel of communication with the deity,
and the transformation of visions into a mandatory script for action.
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Egypt «As the Egyptians
believed, «The gods also communicated their will to people in dreams» (2021МюллерМ:208). In «The Tale of the
Eloquent Peasant» (Middle
Kingdom) there are the words: «It is the sleeper who sees the dream;»
(2006LichtheimM:1.178). In the «Prophecies of Neferti» (reign of
Amenemhet I, 12th Dynasty) contain an
indication of a prophetic dream: «Risen as god, hear what I tell you, That
you may rule the land, govern the shores, Increase well-being!»
(2006LichtheimM:1.136). In «The Story of Sinuhe» (Middle Kingdom) recounts a vision: «Lo, this flight which the servant made-I did
not plan it. It was not in my heart; I did not devise it. I do not know what
removed me from my place. It was like a dream. As if a Delta-man saw himself
in Yebu, a marsh-man in Nubia.» (2006LichtheimM:1.230-231). In «The Instruction Addressed to King Merikare»
(Middle Kingdom) speaks of a god
who devised magic and rituals: «He made for them rulers in the egg,
Leaders to raise the back of the weak. He made for them magic as weapons To
ward off the blow of events, Guarding them by day and by night.»
(2006LichtheimM:1.106). In Egypt, since the 12th Dynasty, the staff of the
«Houses of Life» (Pr-ʿnḫ), where magic, medicine, and divination were
studied, were engaged in compiling manuals that systematically recorded
correspondences between dreams and the events they foretold (1951GarnotJSF).
The Egyptians had specialists in dream interpretation, and Diodorus reported
that above the library of the Ramesseum there was an inscription: «The Place
of Healing for the Soul» (1972El-AssalG). The «Papyrus Chester
Beatty III» (BM 10683) contains the so-called «Dream Book», possibly dating back
to the 12th Dynasty, which provides interpretations of dreams
(1935GardinerAH:9).
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12 And when the sun was about going down, a deep
sleep fell upon Abram ; and lo, a horror, dark and great, fell upon him. 13
And he said unto Abram, Know of a surety that thy seed shall be a stranger in
a land which is not theirs, and they will make them serve, and they will
afflict them foui hundred years. 14 And also that nation whom they shall
serve, will I judge; and afterward shall they go out with great substance. 15
But thou shalt come to thy fathers in peace ; thou shalt be buried in a good
old age. 16 Yet the fourth generation shall come hither again ; for the
iniquity of the Emorites will not be full, until then.
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Oneiric
Hermeneutics. The fixation
of the socio-political significance of the dream as an objective tool for
long-term planning and divine goal-setting.
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Mesopotamia In the Akkadian «Epic
of Gilgamesh», the hero sees a dream
and attempts to comprehend it: «The Young Men dozed off, sleeping on the
couches of the night. Enkidu was sleeping, and had a dream. He woke up and
revealed his dream to his friend.» (1989KovacsMG:56). The standard version of
the «Epic of Gilgamesh», first written in the Old Babylonian period
(1800-1600 BCE) (1989KovacsMG:xxii).
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15 But thou shalt come to thy fathers in peace ;
thou shalt be buried in a good old age. |
Thanatological
Etiquette. The
transmission of the Egyptian concept of the "righteous passing,"
where a peaceful demise and a secured burial are regarded as the supreme
divine and state gift.
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Egypt In Egyptian hymns
originating from the «Pyramid Texts», the morning greeting «may you awake in
peace, may your awakening be in peace!» is frequently encountered (1920ТураевБА:42). Pyramid of Unis (5th Dynasty, ca. 2353-2323 BCE) Recitation
№ 54: «May
you awake in peace! Awake, Ta’it, in peace! Awake, you of Ta’it-Town, in
peace!» (2007AllenJP:22). Pyramid of Merenre (6th Dynasty, ca. 2255-2246 BCE) Recitation № 362 «May you
awake in peace, Natron-cleaned god—in peace! May you awake in peace, eastern
Horus—in peace! May you awake in peace, eastern Ba—in peace! May you awake in
peace, Horus of the Akhet—in peace!» (2007AllenJP:229). In «The Story of Sinuhe» (Middle Kingdom), we read about the reward granted to the protagonist: «All the equipment that is placed in a tomb-shaft was supplied. Mortuary priests were given me. A funerary domain was made for me. It had fields and a garden in the right place, as is done for a Companion of the first rank. My statue was overlaid with gold, its skirt with electrum. It was his majesty who ordered it made. There is no commoner for whom the like has been done. I was in the favor of the king, until the day of landing came.» (2006LichtheimM:1.233).
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17 And it came to pass, when the sun had gone down,
and it was dark, that behold a smoking furnace, and a burning flame, which
passed between those pieces.
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The borrowing of the
word for «furnace» |
It is probable that
this term was borrowed from an unknown language—possibly Indo-Iranian,
Armenian, or Caucasian (2021NoonanBJ:223).
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17 And it came to pass, when the sun had gone down,
and it was dark, that behold a smoking furnace, and a burning flame, which
passed between those pieces.
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The borrowing of the
word for «fire» |
This Luwian term is
formed and encountered in the Hittite language in the form of various
derivative nouns, such as «flame holder», «fever», or «kindling»
(2021NoonanBJ:141).
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18 On the same day the Lord made a covenant with
Abram, saying. Unto thy seed have I given this land, from the river of Egypt
unto the great river, the river Euphrates; |
Hydrocentric
Topography. Endowing the
river with the status of absolute existential boundaries that define the
living space and sacred transitions. |
In «The Admonitions of Ipuwer» (12th Dynasty), we find: «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.» (2006LichtheimM:1.151). The Egyptians referred to the Nile simply as the «River» or the «Great River» (2007РакИ:58).
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18 On the same day the Lord made a covenant with
Abram, saying. Unto thy seed have I given this land, from the river of Egypt unto
the great river, the river Euphrates;
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The borrowing of the word for «river» |
The term originates
from the Egyptian language, where the original word signifies "stream,
river," but it can also refer specifically to the Nile River and its
branches (2021NoonanBJ:112).
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18 On the same day the Lord made a covenant with
Abram, saying. Unto thy seed have I given this land, from the river of Egypt
unto the great river, the river Euphrates; |
Geopolitical
Legitimation. The similarity
in employing oneiric experience (the content of a dream) as an official legal
basis for proclaiming territorial rights and claims to the throne.
|
Egypt In the «Prophecies of Neferti» (reign of Amenemhet I, 12th Dynasty), there is an
indication of a prophetic dream: «Risen
as god, hear what I tell you, That you may rule the land, govern the shores,
Increase well-being!» (2006LichtheimM:1.136). In Egypt, since the 12th Dynasty, the staff of the
«Houses of Life» (Pr-ʿnḫ), where magic, medicine, and divination were studied,
were engaged in compiling manuals that systematically recorded
correspondences between dreams and the events they foretold (1951GarnotJSF).
The Egyptians had specialists in dream interpretation, and Diodorus reported
that above the library of the Ramesseum there was an inscription: «The Place
of Healing for the Soul» (1972El-AssalG). The «Papyrus Chester
Beatty III» (BM 10683) contains the so-called «Dream Book», possibly dating
back to the 12th Dynasty, which provides interpretations of dreams (1935GardinerAH:9).
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20 And the Hittites, and the Perizzites, and the
Rephaim, |
Ethnogenetic
Verification. Fixation of
the presence of Indo-European groups (Hittites) in the Levant as a
consequence of a migratory wave element.
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Levant n 1800 BCE, a
case of the presence of a Lycian [Hittite] from Western Asia Minor was
recorded in Byblos, Phoenicia (1966KitchenKA).
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The «Famine Stela» testifies that during a period of
social distress, Pharaoh Djoser [3rd Dynasty] ordered immediate sacrifices to
be brought to Khnum. That same night, Khnum appeared to him in a dream. The
Pharaoh swore a sacred oath to the god that his altars would henceforth never
be impoverished (2004РакИВ:158).
This inscription, apparently made during the Ptolemaic era, records the
Egyptians' attentive attitude toward dreams.
The Nile River and the Retenu Mountains of Retjenu is mentioned on the Stele
of Amenhotep III: «I made another monument for my father Amen-Re, Lord of Thrones-of-the-Two-Lands,
who set me on his throne, in making for him a great bark upon the river, «Amen-Re-firm-of-brow»,
of new pine wood, cut by my majesty in the countries of god's land, and dragged
from the mountains of Retjenu by the chiefs of all foreign lands.» (2006LichtheimM:2.45).
Queen Hatshepsut erected obelisk in the temple of Amun at Karnak. The inscription below, mentioning the Nile River, reads: «She made as her monument for her father Amun, Lord of Thrones-of-the-Two-Lands, presiding over Ipet-sut, the making for him of two great obelisks of hard granite of the South, their upper side' being of electrurn. of the best of all foreign lands. Seen on both sides of the river, their rays food the Two Lands when Aten dawns between them, as he rises in heaven's lightland.» (2006LichtheimM:2.26-27).
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of Genesis Chapter 15
Chronological and Historical Framework (XVIII–XV centuries BCE):
The textual evidence strongly suggests a 2nd-millennium BCE horizon, specifically aligning with the Egyptian Middle Kingdom (12th Dynasty) and the early New Kingdom. The structural parallels between Abram’s crisis and the «Famine Stela» (Pharaoh Djoser) or the «Prophecies of Neferti» (c. 1950 BCE) establish a consistent model of "social distress – ritual sacrifice – prophetic dream – divine resolution." Furthermore, the promise of a «peaceful departure» in Gen 15:15 directly mirrors the «Story of Sinuhe» (XIX century BCE) regarding the prestige of a proper burial and «landing» in favor.
Archaeological and Geographical Integration:
The mention of Hittites (Gen 15:20) is consistent with the Ethnogenetic Verification of Indo-European presence in the Levant, such as the recorded Lycian/Hittite presence in Byblos in 1800 BCE [1966KitchenKA]. Geographically, the Hydrocentric Topography defining boundaries "from river to river" (the Nile to the Euphrates) reflects the geopolitical sphere of influence during the reign of Thutmose III, where the Euphrates (the «inverted water») served as the absolute existential limit of the known civilized world.
Medical and Somatic Observations:
The «horror of great darkness» (Gen 15:12) and the state of tardēmāh (deep sleep) find clinical parallels in the «Edwin Smith Papyrus» (1650–1550 BCE) and the «Epic of Gilgamesh». These descriptions of altered states of consciousness and cerebral dysfunction suggest that the author possessed knowledge characteristic of the «Houses of Life» (Pr-ʿnḫ), where medicine, divination, and theology were inextricably linked.
Linguistic and Liturgical Synthesis:
The text exhibits a unique lexical hybridity. The Egyptian layer is evident in the borrowing of the term for «River» (ye’ōr) [2021NoonanBJ:112] and the «awakening in peace» (m ḥtp) formulas found in the «Pyramid Texts». Simultaneously, the Anatolian/Hittite layer appears in the specific terms for «furnace» (tannūr) and «torch/fire» (lappīd) [2021NoonanBJ:141, 223] used during the covenant ritual. This linguistic fingerprint, combined with the Liturgical Selection (tabooing the pig while sacrificing «clean» cattle and birds as seen in the Coffin Texts), points to an author deeply immersed in the administrative and ritual standards of the mid-2nd millennium BCE.
Summary
Genesis Chapter 15 functions as a sophisticated geopolitical and legal instrument of legitimation, utilizing Oneiric Hermeneutics (divine dreams)—the internationally recognized standard for land claims and dynastic succession during the Middle and Late Bronze Ages. The synthesis of Egyptian thanatological etiquette and Anatolian ritual terminology indicates that the text was composed in an environment of intense cultural interaction between the XVIII and XV centuries BCE. This multidisciplinary evidence strongly supports the historical probability of an author who was highly educated within the Egyptian administrative and scribal system, possessing an expert command of the diverse ethnic and linguistic realities of the Levantine-Egyptian frontier.
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
March 1, 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 15. About round ligament of femur. March 1, 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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