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 17
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 17 Analysis [iii] Notes to Chapter 17 [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 17 Analysis
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Excerpt from the
Book of Genesis (1922LeeserI:18-19)
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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 And when Abram was ninety and nine years old, the Lord appeared to
Abram, and said unto him, I am the Almighty God; walk before me, and be thou
perfect. 2 And I will make my covenant between me and thee, and I will
multiply thee exceedingly. 3 And Abram fell on his face, and God spoke with
him, saying, 4 As for me, behold my covenant is with thee, and thou shalt
become the father of a multitude of nations. <…> 20 And as for Ishmael,
I have heard thee: behold, L have blessed him, and will make him fruitful,
and will multiply him exceedingly; twelve princes shall he beget, and I will
make of him a great nation. 21 But my covenant will I establish with Isaac,
whom Sarah shall bear unto thee at this set time in the next year. 22 And
when he had left off talking with him, God went up from Abraham.
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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. |
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 And when Abram was ninety and nine years old, the Lord appeared to
Abram, and said unto him, I am the Almighty God; walk before me, and be thou
perfect. 2 And I will make my covenant between me and thee, and I will
multiply thee exceedingly. 3 And Abram fell on his face, and God spoke with
him, saying, 4 As for me, behold my covenant is with thee, and thou shalt
become the father of a multitude of nations. <…> 20 And as for Ishmael,
I have heard thee: behold, L have blessed him, and will make him fruitful,
and will multiply him exceedingly; twelve princes shall he beget, and I will
make of him a great nation. 21 But my covenant will I establish with Isaac,
whom Sarah shall bear unto thee at this set time in the next year. 22 And
when he had left off talking with him, God went up from Abraham.
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Nosological correspondence. There is a marked similarity in the fixation of specific cognitive
distortions (auditory hallucinations or delusions) as symptoms of central
nervous system impairment. |
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). 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; 2; sae.saw-leipzig.de).
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5 Neither shall thy name any more be called Abram, but thy name shall
be Abraham; for the father of a multitude of nations have I made thee. |
Protective naming in
magic. There
is a discernible similarity in the concept that changing or concealing a name
radically enhances invulnerability against external forces; this may also be
interpreted as a symptom of impaired self-identification.
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Egypt Apparently, by devising a new and previously unknown name for himself,
the protagonist sought to achieve invulnerability in accordance with Egyptian
myth. Similarly, the god Ra, concerned for his own safety, «disclosed his Ren
[name] to Isis alone, not aloud but from heart to heart, so that no one else
would learn this name and gain power over the great god» (2004РакИВ:134). |
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9 And God said unto Abraham, But thou, for thy part, shalt keep my
covenant, thou, and thy seed after thee, in their generations. 10 This is my
covenant, which ye shall keep, between me and between you, and between thy
seed after thee : Every man-child among you shall be circumcised. 11 And ye
shall circumcise the flesh of your foreskin ; and this shall serve as the
token of the covenant between me and you. 12 And at eight days old shall
every man-child in your generations be circumcised among you, he that is born
in the house, or bought with money of any stranger, who is not of thy seed.
13 He that is born in thy house, and he that is bought with thy money, must
needs be circumcised; and my covenant shall be in your flesh for an
everlasting covenant. 14 And any uncircumcised male, who circumcisetd not the
flesh of his foreskin, that soul shall be cut off from his people; he hath
broken ray covenant. … 23 And Abraham now took Ishmael his son, and all that
were born in his house, and all that were bought with his money, every male
among the men of Abraham's house ; and he circumcised the flesh of their
foreskin on the self-same day, as God had spoken unto him. 24 And Abraham was
ninety and nine years old, when he was circumcised in the flesh of his
foreskin. 25 And Ishmael his son was thirteen years old, when he was
circumcised in the flesh of his foreskin. 26 On the self-same day was Abraham
circumcised, with Ishmael his son. 27 And all the men of his house, born in
the house, and bought with money of the stranger, were circumcised with him.
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Operational protocol. There is a clear substantiation of proficiency in the surgical
technique of circumcision and the systematic organization of medical
intervention, which has been elevated to the status of a ritual." |
Egypt «Circumcision existed in Egypt from time immemorial, yet it bore no
religious character and served merely as a preparation for marriage» (2021МюллерМ:197). This surgical procedure was performed
by the Egyptians as a rite from early times (1924SmithGE_DawsonWR). The oldest depiction of circumcision was found on a fresco dating to
the period of the 5th Dynasty Pharaoh Djedkare, who flourished in 2388–2356
BCE (2002BunsonMR; 2011MegahedM_VymazalováH). Herodotus (5th century BCE) wrote: 'only the Egyptians (and those
peoples who adopted this custom from them) practice circumcision' (1972Геродот:35). Egyptian priests «circumcise their
sexual organs for the sake of purity, preferring cleanliness to beauty» (1972Геродот:37). «Only three nations on earth have
practiced circumcision from the beginning: the Colchians, the Egyptians, and
the Ethiopians. The Phoenicians and the Syrians in Palestine themselves admit
that they borrowed this custom from the Egyptians» (1972Геродот:104). At the same time, the translator
notes: «Herodotus apparently did not know the Jews. At least, he mentions
them nowhere» (1972Геродот:104).
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15 And God said unto Abraham, As for Sarai thy wife, thou shalt not
call her name Sarai, but Sarah shall her name be. |
Protective naming in
magic. There
is a discernible similarity in the concept that changing or concealing a name
radically enhances invulnerability against external forces; this may also be
interpreted as a symptom of impaired self-identification.
|
Egypt From our perspective, by devising a new and previously unknown name
for his spouse, the protagonist primarily intended to ensure her safety in
accordance with Egyptian myth. Similarly, the god Ra, concerned for his own
safety, «disclosed his Ren [name] to Isis alone, not aloud but from heart to
heart, so that no one else would learn this name and gain power over the
great god» (2004РакИВ:134). |
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17 Then Abraham fell upon his face, and laughed; and he said in his
heart, Shall a child be born unto him that is a hundred years old? and shall
Sarah, who is ninety years old, bear ?
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Psychological parallel. A direct parallel between the «heart» and the inner «self», endowing
this organ with the functions of rational thinking, moral judgment, and the
source of the individual's volitional decisions. |
Egypt The heart as an organ of thought, will, and ethical choice is
repeatedly mentioned in ancient Egyptian texts. Pyramid of
Pepi II (6th Dynasty, ca. 2246–2152 BCE) Recitation № 404 «You shall take (them) for him to every place
in which his heart might wish to be.»
(2007AllenJP:274). Pyramid of
Pepi II (6th Dynasty, ca. 2246–2152 BCE) Recitation № 319 «His son shall provide this Pepi Neferkare
with life; he shall make it happy for his heart, he shall make it pleasant
for his heart; he shall establish for him the Nile Valley, he shall establish
for him the Delta;» (2007AllenJP:265). Pyramid of Unis (5th Dynasty, ca. 2353-2323 BCE) Recitation
№ 180: «Unis
is the sky’s bull, with terrorizing in his heart, who lives on the evolution
of every god, who eats their bowels when they have come from the Isle of Flame
with their belly filled with magic.» (2007AllenJP:51). Pyramid Texts (2350-2175 BCE) in Utterance
№ 650 (1836a-b): «He equips N. with life; he makes his heart rejoice; he
makes his heart sweet.» (1952MercerSAB:450). Coffin
Texts
(2134-2040 BCE) Spell № 64 «…see, I bring it to you that your hear may be made
glad by means of it; I bring to you the Eye of Horus, that your heart may be
made glad by means of it.» (1973FaulknerRO:60). 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). «The Instruction Addressed to Kagemni» (the latter part of the 6th
Dynasty): «When you drink with a drunkard, Take when his heart is content.
Don't fall upon meat by the side of a glutton, Take when he gives you, don't
refuse it, Then it will soothe.» (2006LichtheimM:1.60). «The Instruction of Ptahhotep» (the latter part of the 6th Dynasty):
«He whose heart obeys his belly Puts contempt of himself in place of love,
His heart is bald, his body unanointed; The great-hearted is god-given, He
who obeys his belly belongs to the enemy.» (2006LichtheimM:1.67); «A man in
distress wants to pour out his heart More than that his case be won»
(2006LichtheimM:1.68); «Dispute with him after a time, Test his heart in
conversation; If what he has seen escapes him, If he does a thing that annoys
you, Be yet friendly with him, don't attack;» (2006LichtheimM:1.72). «The Complaints of Khakheperre-sonb» (Middle Kingdom): «He said to his heart: Come, my
heart, I speak to you, Answer me my sayings!» (2006LichtheimM:1.147-148). «The Tale of the Shipwrecked
Sailor» (Middle Kingdom): «Each of them-his heart was stouter, his arm
stronger than his mate's.» (2006LichtheimM:1.213). «The Story of Sinuhe» (Middle
Kingdom): «Then his heart was happy beyond everything, and they sat down to a
day of feasting.» (2006LichtheimM:1.221). «Stela of Sehetep-ib-re». Sehetep-ib-re served successively under
Sesostris III and Amenemhet III, 12th Dynasty: «Cleave to His Majesty in your
hearts! He is Sia in the hearts, His eyes seek out every body.»
(2006LichtheimM:1.128). «The Satire of the Trades» (Middle Kingdom): «I have seen many beatings - Set
your heart on books!» (2006LichtheimM:1.185). «The Song from the Tomb of King Intet» (Middle Kingdom): «To tell of their needs, To calm
our hearts, Until we go where they have gone! Hence rejoice in your heart!
Forgetfulness profits you, Follow your heart as long as you live!» (2006LichtheimM:1.196).
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20 And as for Ishmael, I have heard thee: behold, L have blessed him,
and will make him fruitful, and will multiply him exceedingly; twelve princes
shall he beget, and I will make of him a great nation. |
Numerological canon. The similarity in the use of the number 12 serves as a tool for
organizing chaos, transforming biological offspring or body fragments into a
complete, sacred structure.
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Egypt According to the legend, «The
search for the parts of Osiris’s dismembered body continued for twelve days» (2004РакИВ:81). In particular, the «Papyrus Jumilhac» (1st century BCE) reports
twelve days of searching for the body parts of Osiris; the duration of the
following is also associated with this number: «the twelve days of the
plowing festival, celebrated throughout the country: these are the days when
the members of the god, found in the cities and nomes, were gathered
together» (1983ЛипинскаяЯ_МарцинякМ:60).
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Upon examining mummified remains interred at the 5th Dynasty cemetery in Naga ed-Deir, it was revealed that all males had undergone circumcision (1908SmithGE_DawsonWR).
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of Genesis Chapter 17
I. Chronology
and Historical Continuity (XXIV–XVIII centuries BCE)
The
narrative of Genesis 17 demonstrates a profound synchronization with the
developmental stages of Ancient Near Eastern civilizations.
Archaeological
Evidence: The
earliest physical evidence of circumcision (the «operational protocol») is
found in the 5th Dynasty cemetery at Naga ed-Deir (ca. 2388–2356 BCE),
predating the biblical patriarchs by nearly a millennium.
Textual Precedents: The socio-legal framework for family and inheritance in the text aligns with the Code of Hammurabi (ca. 1760 BCE), while the medical descriptions of cerebral dysfunction find their roots in the Edwin Smith Papyrus (1650–1550 BCE).
II.
Psychopathology and Clinical Nosology (The CNS Impairment)
A key
element of this study is the Nosological correspondence between the biblical
«divine dialogue» and clinical symptoms of central nervous system (CNS)
impairment.
The
Hallucination Hypothesis: Drawing on the Epic of Gilgamesh (XVIII century BCE) and Case № 8 of
the Edwin Smith Papyrus, we interpret theophanies as fixed altered states of
consciousness (hallucinations and delirium).
Etiology: These cognitive distortions are hypothesized to be the result of a space-occupying lesion in the brain or systemic intoxication, which the ancient redactors recorded as mystical encounters. This represents a literal «fixation of state» rather than a purely theological construct.
III.
Onomastics and Magical Protection (The Ren Strategy)
The change
of names (Abram to Abraham, Sarai to Sarah) is analyzed through the lens of
Egyptian protective naming.
The
«Ren» Concept:
According to the Egyptian myth of Ra and Isis, knowing an entity's true name
grants power over it. By devising new, unknown names, the protagonist seeks
invulnerability against external forces.
Psychological Marker: From a psychiatric perspective, this radical change in nomenclature may serve as a symptom of impaired self-identification, where the individual uses magical thinking to restructure their fragmented identity.
IV.
Surgical Protocol and Medical Formalization
The
institution of circumcision in Genesis 17 is re-evaluated as an Operational
protocol borrowed from the Egyptian medical tradition.
Surgical
Proficiency: As
confirmed by Herodotus (5th century BCE) and the frescoes of the 5th Dynasty,
what was originally a hygienic and social practice (preparation for
marriage/cleanliness) was systematically elevated to the status of a ritual in
the biblical text.
Verification: The physical examination of mummies (Smith, 1908) confirms that the technical execution of this medical intervention was widespread in the Nile Valley long before its appearance in Levantine literature.
V.
Cardiocentric Psychology and Sacred Numerology
Psychological
Parallel: Extensive
evidence from Pyramid Texts (XXIV century BCE) and Middle Kingdom Instructions
proves that the «heart» was viewed as the organ of rational thinking and moral
judgment. In Genesis 17, the protagonist's internal dialogue reflects this
heart-self duality, where the heart is the source of volitional decisions.
Numerological Canon: The promise of twelve princes (Ishmael’s lineage) follows a Numerological canon similar to the twelve-day search for Osiris's body parts (Papyrus Jumilhac). This number 12 functions as a tool for organizing chaos, transforming biological offspring into a sacred, structured system.
Summary
This interdisciplinary analysis of Genesis Chapter 17 reveals a transition from physiological and psychological trauma to a structured religious institution. The chapter functions as a historical record of clinical symptoms (auditory hallucinations from CNS impairment), surgical techniques (Egyptian circumcision protocols), and magical strategies (the Ren concept for invulnerability). By anchoring these phenomena in the XXIV–XVIII century BCE timeline, the study demonstrates that the biblical narrative is a sophisticated «clinical report» of an individual's experience, formalized through the lens of ancient Egyptian psychology and sacralized through a specific numerological canon.
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 2, 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 17. About round ligament of femur. March 2, 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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