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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Excerpts 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, Similarity, Borrowings, Inversions)
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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» was 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.
|
Nosological Consistency There is a parallel in the
recording of specific cognitive distortions (auditory hallucinations or
delirium) as symptoms of central nervous system damage.
|
Egypt The «Edwin Smith Papyrus» (1650–1550 BCE), specifically in Cases № 7 and
8, describes cerebral dysfunction resulting from cranial trauma
(1930BreastedJH:175,201; sae.saw-leipzig.de). Notably, in Case № 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; 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.
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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 the following 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 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.
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Ritual-Cultic
Correspondence An identical
form of sacrifice and a commonality in the selection of permissible objects. |
Mesopotamia The Akkadian
«Epic of Gilgamesh» tells of a
sacrifice: «Then I sent out everything in all directions and
sacrificed (a sheep). I offered incense in front of the mountain-ziggurat.
Seven and seven cult vessels I put in place, and (into the fire) underneath
(or: into their bowls) I poured reeds, cedar, and myrtle. The gods smelled
the savor, the gods smelled the sweet savor, and collected like flies over a
(sheep) sacrifice.» (1989KovacsMG:145). The standard version of the «Epic of
Gilgamesh» was first written in the Old Babylonian period (1800–1600 BCE)
(1989KovacsMG:xxii). Animal sacrifice is also mentioned in a letter from
Ashmad to Askudum (Mari archives, ARM 26/1 24): «[he] killed a donkey in the
temple of Sin in Harran <...> Ka-Iska must sacrifice a donkey»
(1988CharpinD:152–154). In the letter ARM 35 29 from the Mari Royal
Archives, Hali-hadun writes to his lord Zimri-Lim and mentions the kings of
Ida-Maraṣ (l'Ida-Maraṣ) who entered into a treaty and feasted with him, «who
together with my lord killed the donkey foals» (1988CharpinD:159, archibab.fr). The Mari archive, a key Mesopotamian source, dates to the
first half of the 18th century BCE (1956Munn-RankinJM:106). |
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7 And he said
unto him, I am the Lord that brought thee out of Ur of the Chaldees, to give
unto thee this land, to inherit it. |
Toponymic
Verification The inclusion of a major
Mesopotamian urban center [within the narrative]. |
Mesopotamia Ur, the birthplace of Abraham, flourished in the lands later known as
Sumer (1961ВуллиЛ; 1981AdamsRMC). It has been
established that the city was founded approximately in 3800 BCE and at one
time served as the capital of the Sumerians (2015HeadT:98). |
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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). As noted
by Müller, «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 century 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 this 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 CE)
also 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.
|
Egypt According to Egyptian belief, «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). Similarly,
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). 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, was 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.
|
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» was first written in the Old
Babylonian period (1800–1600 BCE) (1989KovacsMG:xxii). In a letter (ARM
26/1 225) from an unknown correspondent found in the Mari archives, the text
reads: «My Lord wrote to me the following words: "A dream that I have
dreamt has troubled me". <…> Having received the message from my
Lord, I summoned the diviners with the following inquiry: "My Lord has
sent me an urgent communication; what is your counsel?" After I posed
this question to them, they provided their response in these words…»
(1988CharpinD:466, archibab.fr). The Mari archive, a key Mesopotamian
source, dates to the first half of the 18th century BCE
(1956Munn-RankinJM:106). The earliest evidence of the practice of collecting dreams in
Mesopotamia dates back to the Old Babylonian period, specifically between
2003 and 1595 BCE (2006NoegelSB).
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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.
|
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). The Pyramid of Unis (5th Dynasty, ca. 2353–2323 BCE), Recitation
№ 54, states: «May you awake
in peace! Awake, Ta’it, in peace! Awake, you of Ta’it-Town, in peace!»
(2007AllenJP:22). Similarly, Pyramid of Merenre (6th Dynasty, ca.
2255–2246
BCE), Recitation
№ 362, reads: «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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16 Yet the fourth
generation shall come hither again ; for the iniquity of the Emorites will
not be full, until then. … 21 And the Emorites, and the Canaanites, and the
Girgashites, and the Jebusites.
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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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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»
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It is probable that the
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 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;
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Hydrocentric Topography Endowing the river with the status of absolute
existential boundaries that define the living space and sacred transitions. |
Egypt 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). See note!
|
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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;
|
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, was 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).
|
|
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.
|
Levant In approximately 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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21 And the
Emorites, and the Canaanites, and the Girgashites, and the Jebusites.
|
Ethnopolitical Isomorphism The presence
of the term «Canaan» is characteristic of diplomatic correspondence and legal
archives of the 18th–15th centuries BCE.
|
Levant The inhabitants
of Canaan are mentioned in a letter from Ashmad to Askudum (Mari archive, ARM
26/1 24): «Send me a hundred Canaanites <…> awaiting the arrival of the
Canaanites» (1988CharpinD:152–154). In another letter (ARM 26/1 140, Mari archive) from Nur-Addu
addressed to Zimri-Lim, «Yakhsib-El, the Canaanite» is mentioned
(1988CharpinD:303–305). The Mari
archive, a key Mesopotamian source, dates to the first half of the 18th
century BCE (1956Munn-RankinJM:106). Furthermore, according to Na'aman, «It
is thus evident that in mid–18th century BCE people called
"Canaanites" lived south of the kingdom of Qatna [south of Syria], i.e., in the
same area where they are located in the Late Bronze Age.» (1994NaʾamanN:398).
Notably, «The earliest
occurrence of the geographical term [Canaan] outside the Old Testament is in
the Idrimi statue from Alalakh, which dates to about the middle of the
fifteenth century B.C.» (1961GibsonJC:217). Additionally, «The word Canaan comes from Hurrian
Kinahhu, which is attested by the documents from Nuzi (15th century BCE) and
which is supposed to be a Hurrian word for the colour of purple.»
(1991LemcheNP:26).
|
Nile
River
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 mountains of Retenu (Retjenu)
are 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 an 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 electrum. of the best of all foreign lands. Seen on both
sides of the river, their rays flood 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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