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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Excerpts 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, Similarity, Borrowings, Inversions)
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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» was 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; sae.saw-leipzig.de).
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3 And Abram fell
on his face, and God spoke with him, saying, … 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 ?
|
Ritual Psychophysiology A similarity in the
description of a specific state — prostration (proskynesis) — as a
transitional moment preceding 'contact' with the deity. |
Egypt Utterance № 3 in
the burial chambers of Unis (5th Dynasty, ca. 2353–2323 BCE), states: «Face
has fallen on face, face has seen face» (2007AllenJP:17). |
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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.
|
Egypt 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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8 And I will give
unto thee, and to thy seed after thee, the land wherein thou sojournest, all
the land of Canaan, for an everlasting possession ; and I will be their God.
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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). |
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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 circumcised 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 Regarding social customs, «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). Specifically,
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). In addition, when examining mummified bodies buried in a
5th Dynasty cemetery at Naga ed-Deir, it was found that all the men had been
circumcised (1947CastiglioniA). Historical accounts
by Herodotus
(5th century BCE) state:
«only the Egyptians (and those peoples who adopted this custom from them) practice
circumcision» (1972Геродот:35). He further notes that Egyptian
priests «circumcise their sexual organs for the sake of purity, preferring
cleanliness to beauty» (1972Геродот:37), and adds:
«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). See note! |
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14 And any uncircumcised male, who circumcised not the flesh of his
foreskin, that soul shall be cut off from his people; he hath broken ray
covenant. |
Anthropological Dualism There is a similarity in the reflection of a shared concept of the
«soul» as a distinct vital principle. |
Egypt In the Pyramid of Pepi I (6th Dynasty, ca. 2289–2255
BCE), Recitation
№ 318 states: «Hey, Sun! Now, that which
you said, Sun — "Oh for a son," so you said, Sun, "ba, in
control, esteemed, with active arms (and wide stride" — here is Pepi,
Sun. Pepi is your son: Pepi is ba, Pepi is esteemed, Pepi is in control,
Pepi’s arms are active), this Pepi’s stride is wide.» (2007AllenJP:123). Recitation
№ 319 further adds: «Ho, Pepi! You shall become
ba as the bas of Heliopolis, you shall become ba as the bas of Nekhen, you
shall become ba as the bas of Pe, you shall become ba as the living star at
the fore of his brothers.» (2007AllenJP:124). The following is an important concept: «Ba = «divine
power», «soul» (2006LichtheimM:1.245). In the «Coffin Texts» (2134–2040
BCE), Spell № 77 reads: «I am this soul
of Shu which is in the flame of the fiery blast which Atum kindled with his
own hand.» (1973FaulknerRO:80). We also
read in the «Coffin Texts», Spell № 96:
«I have crossed the west of the sky, I have traversed the east of the sky, it
is Re who made my soul for me, and it is I who made a soul for Re.» (1973FaulknerRO:95). In the «Dispute between a Man and His Ba» (12th Dynasty), a similar concept is
employed in the phrase: «My ba shall not go, It shall attend to me in
this!» (2006LichtheimM:1.164). In the «Three Tales of Wonder» (Papyrus
Westcar, Hyksos period), we read: «May your ba know the way that leads to the
portal that conceals the dead. Thus greetings to a prince!»
(2006LichtheimM:1.218). In the
«The Story of Sinuhe» (Middle Kingdom), it is stated: «My ba was gone,
my limbs trembled; my heart was not in my body, I did not know life from
death.» (2006LichtheimM:1.231). |
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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 ?
|
Protocol of Theocratic Allegiance The shared utilization of established Bronze Age court etiquette to
formalize a moment of absolute submission before the will of a lord or a
deity.
|
Mesopotamia In the context of ancient etiquette, in letter ARM 35 29 from
Hali-hadun to his lord Zimri-Lim (the Royal Archives of Mari), a certain
Qarni-Lim is mentioned, who, as a sign of submission, «prostrated himself
upon the ground» (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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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 ?
|
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. In the Pyramid of Pepi II (6th Dynasty, ca. 2246–2152 BCE), Recitation
№ 404, it is stated: «You
shall take (them) for him to every place in which his heart might wish to be.»
(2007AllenJP:274). Recitation № 319 of the same pyramid states: «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). The Pyramid of Unis (5th Dynasty, ca. 2353–2323 BCE), Recitation
№ 180, describes the king as:
«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). The «Pyramid Texts»
(2350–2175 BCE), in Utterance № 650 (1836a-b), state: «He equips N. with life; he makes his heart
rejoice; he makes his heart sweet.» (1952MercerSAB:450). In the «Coffin Texts» (2134–2040
BCE), Spell № 64 reads: «…see, I bring it to you that your heart 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). Spell № 148 adds: «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). Similar sentiments appear in didactic works, such as the «Instruction
Addressed to Kagemni» (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» (6th Dynasty) contains several such references:
«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). In the
«Complaints of Khakheperre-sonb» (Middle
Kingdom), the narrator says: «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) notes: «Each of them-his heart was stouter, his arm
stronger than his mate's.» (2006LichtheimM:1.213). The «Story of Sinuhe» (Middle Kingdom),
states: «Then his heart was happy beyond everything, and they sat down
to a day of feasting.» (2006LichtheimM:1.221). Furthermore, the «Stela of Sehetep-ib-re» (12th Dynasty),
written for an official who served successively under Sesostris III and Amenemhet
III, commands: «Cleave to His Majesty in your hearts! He is Sia in the
hearts, His eyes seek out everybody.» (2006LichtheimM:1.128). The «Satire of the
Trades» (Middle
Kingdom) advises: «I have seen many beatings -
Set your heart on books!» (2006LichtheimM:1.185). Finally, the «Song from the Tomb of King Intet» (Middle Kingdom) exhorts: «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.
|
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).
|
Circumcision in Ancient Egypt
Upon examining mummified remains interred at the 5th Dynasty cemetery in Naga ed-Deir, it was revealed that all males had undergone circumcision (1947CastiglioniA).
(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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