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 18
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 18 Analysis [iii] Notes to Chapter 18 [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 18 Analysis
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Excerpts from the
Book of Genesis (1922LeeserI:19–21)
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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 the Lord
appeared unto him in the grove of Mamre; while he was sitting at the door of
the tent in the heat of the day. See: 13:18 Then Abram
pitched his tent, and came and dwelt in the grove of Mamre, which is in
Hebron ; and he built there an altar unto the Lord.
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Toponymic Verification The correspondence between the
biblical text and archaeological data constitutes a topographical parallel,
confirming the factual geographical coexistence of the mentioned locality
during the specified historical period. |
Levant Hebron flourished
in the 17th–16th centuries BCE, but then was destroyed and remained deserted
throughout the Late Bronze Age. The date of its foundation is still unclear
(2005Na'amanN:180).
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1 And the Lord
appeared unto him in the grove of Mamre; while he was sitting at the door of
the tent in the heat of the day. 2 And he lifted up his eyes and looked, and
lo, three men stood near him ; and when he saw them, he ran to meet them from
the door of the tent, and bowed himself to the ground ;
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Clinical-Literary Parallel There is a distinct
medical parallel between the biblical description of Abraham sitting in the
«heat of the day» and the physiological symptoms of heatstroke, which can
manifest as triplopia and impaired consciousness. |
Egypt In Case № 8 of
the «Edwin Smith Papyrus» (1650–1550 BCE), strabismus is described in the
context of traumatic brain pathology (1930BreastedJH:201,437; sae.saw-leipzig.de). In the
presence of such visual organ pathology, an individual experiences double
vision. Furthermore, at the
onset of the clinical development of heatstroke, impairment of
consciousness may be observed, as well as vertical nystagmus
(2005DeleuD_ZalabanyHA). According to J. R. Keane (2006), triplopia was
observed in 85% of patients with eye movement disorders.
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1 And the Lord
appeared unto him in the grove of Mamre; while he was sitting at the door of
the tent in the heat of the day. 2 And he lifted up his eyes and looked, and
lo, three men stood near him ; and when he saw them, he ran to meet them from
the door of the tent, and bowed himself to the ground ; 3 And he said. My
Lord, if now I have found favour in thy eyes, pass not away, I pray thee,
from thy servant. … 32 And he said. Oh, let not the Lord be angry, and I will
speak yet but this once : Peradventure there will be found there ten. And he
said, I will not destroy, for the sake of the ten. 33 And the Lord went away,
when he had finished speaking with Abraham ; and Abraham returned unto his
place.
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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 hyperthermia,
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). Additionally, in a letter from Uṣur-awāssu addressed to his lord Yasmaḫ-Addu
(from the royal archives of Mari), it is stated that the queen «was stricken
by sunstroke while dancing in the courtyard of the Birmi temple during the
midday rest» (1988CharpinD_LafontB:26–27). The Mari archive, a key Mesopotamian source, dates to the
first half of the 18th century BCE (1956Munn-RankinJM:106).
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1 And the Lord appeared unto him in the grove of Mamre; while he was sitting at the door of the tent in the heat of the day. 2 And he lifted up his eyes and looked, and lo, three men stood near him ; and when he saw them, he ran to meet them from the door of the tent, and bowed himself to the ground ; 3 And he said. My Lord, if now I have found favour in thy eyes, pass not away, I pray thee, from thy servant. … 32 And he said. Oh, let not the Lord be angry, and I will speak yet but this once : Peradventure there will be found there ten. And he said, I will not destroy, for the sake of the ten. 33 And the Lord went away, when he had finished speaking with Abraham ; and Abraham returned unto his place.
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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.
|
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). See note!
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2 And he lifted
up his eyes and looked, and lo, three men stood near him ; and when he saw
them, he ran to meet them from the door of the tent, and bowed himself to the
ground; … 6 And Abraham hastened into the tent unto Sarah, and said, Make
ready quickly three measures of fine meal, knead it, and make cakes.
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Numeric Sacralization Parallel The structural parallel links the
«three measures» and «three men» in Genesis with the Egyptian liturgical
system of triadic deities and the division of offerings into three-part
portions. |
Egypt As recorded in the «Pyramid Texts» (2350–2175 BCE), Utterance № 29
(21a) states: «O N., the
eye of Horus, is pleasing to thee; it is sound for thee. The eye of Horus is
sound; thou art sound. Three pellets of incense» (1952MercerSAB:47). Similarly, Utterance № 39 (31b)
notes: «Three pellets of
incense of the South; three pellets of incense of the North.»
(1952MercerSAB:50). Furthermore, Utterance № 205 (121c-d) declares: «For to N. indeed belong the five
portions of bread, liquid, cake, in the mansion, of which three are in heaven
with Rē‘, and two on earth with the Ennead.» (1952MercerSAB:86–87); while Utterance № 437 (794a)
adds: «The three beginnings (of the divisions of the year) will be celebrated
for thee;» (1952MercerSAB:234); and Utterance № 543 (1337d) concludes: «Osiris N., he who
killed thee is brought to thee, cut (him) in three.» (1952MercerSAB:347). In the Pyramid of
Pepi I (6th Dynasty, ca. 2289–2255 BCE), Recitation № 371 reads: «Meryre is a
bullherd to whom belongs four meals and seven meals, for [four] are for the
sky and three are for the earth, for three are for [the earth] and four are
for the sky.» (2007AllenJP:142); meanwhile,
Recitation № 490 states:
«Osiris Pepi, I have gotten for you the one who killed you, cut up in three
pieces.» (2007AllenJP:172). According to the «Coffin Texts» (2134–2040 BCE), Spell № 173 mentions: «Because seven
portions are in this land, there come to me four portions above with Re and
three portions below with Geb.» (1973FaulknerRO:148). In Spell № 181, it is said: «These things
have been made for me as gifts in On which have been given to me, for I am
the Bull with curly hair, having five portions in the House of Horus and two
portions in the House of Seth; three portions are in the sky and three
portions are on earth.» (1973FaulknerRO:152); and Spell № 215 clarifies: «Great One, owner of
nine portions at the head of the Great Ennead, three portions are in Djedu,
three in On, and three in the Mansion of the Ibis in the Field of Rushes.»
(1973FaulknerRO:171). In
Memphis, the triad of gods Ptah, Sekhmet, and Nefertem was prominent, while
in Thebes, the key triad consisted of Amun, Khonsu, and Mut (1983ЛипинскаяЯ_МарцинякМ:30,42).
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3 And he said. My
Lord, if now I have found favour in thy eyes, pass not away, I pray thee,
from thy servant. … 5 And I will fetch a morsel of bread, and comfort ye your
heart, after that ye may pass on ; since ye have once passed by your servant.
And they said, So do, as thou hast spoken.
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Diplomatic Identity The established structural similarity of rhetorical formulas «your
servant» confirms the use in the Book of Genesis of an authentic protocol of
interstate and social correspondence from the Middle Bronze Age. |
Mesopotamia The standard
opening of vassal correspondence from the Mari archives contains the formula
«your servant». For instance, a
letter from Kibri-Dagan to his lord Zimri-Lim (ARM 26/1 210) states: «Say to
my Lord: Thus (spoke) Kibri-Dagan, your servant.» (1988CharpinD:439–440). Likewise, a letter from Askudum and
Rishiya to their lord Zimri-Lim (ARM 26/1 11) reports: «Say to our Lord: Thus speak Askudum and
Rishiya, your servants.» (1988CharpinD:107–109). Similarly, a letter from Shibtu to her lord
Zimri-Lim (ARM 26/1 214) records:
«Say to my Lord: Thus speaks Shibtu, your servant: In the temple of
Annunitum in the city of Ahatum, the servant of Dagan-Malik prophesied and
said the following…» (1988CharpinD:442–443). The Mari archive, a key Mesopotamian source, dates to the
first half of the 18th century BCE (1956Munn-RankinJM:106). |
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5 And I will
fetch a morsel of bread, and comfort ye your heart, after that ye may pass on
; since ye have once passed by your servant. And they said, So do, as thou
hast spoken.
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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. 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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5 And I will
fetch a morsel of bread, and comfort ye your heart, after that ye may pass on
; since ye have once passed by your servant. And they said, So do, as thou
hast spoken. 6 And Abraham hastened into the tent unto Sarah, and said, Make
ready quickly three measures of fine meal, knead it, and make cakes. 7 And
Abraham ran unto the herd, and fetched a calf tender and good, and gave it
unto a young man, and he hastened to dress it. 8 And he took cream and milk,
and the calf which lie had dressed, and set it before them; and he stood by
them under the tree, and they did eat.
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Commemorative Banquet
Parallel Both texts
demonstrate a structural parallel where a formal feast is organized as a
ritual response to a divine or creative event, establishing a direct link
between hospitable service and the presence of the supernatural. |
Mesopotamia
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6 And Abraham
hastened into the tent unto Sarah, and said, Make ready quickly three
measures of fine meal, knead it, and make cakes.
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The Borrowing of the Word «Measure» («Seah») |
The Akkadian term šē'u denotes barley, grain, or a measure of grain
(1992RothMT:345). |
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10 And he said, I
will certainly return unto thee at this time next year ; and lo, Sarah thy
wife shall have a son. And Sarah heard it at the door of the tent, which was
behind him. 11 Now Abraham and Sarah were old and well stricken in years; it
had ceased to be with Sarah after the manner of women. 12 Therefore Sarah
laughed within herself, saying, After I am waxed old shall I have pleasure,
my lord also being old ? 13 And the Lord said unto Abraham, Wherefore did
Sarah laugh, saying, Shall I of a surety bear a child, since I am old ? 14 Is
any thing too hard for the Lord ? At the time appointed I will return unto
thee, at this time next year, and Sarah shall have a son.
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Miraculous Conception
Parallel Both narratives
establish a thematic parallel by focusing on the overcoming of biological
impossibility — whether through post-menopausal age or death — to fulfill a
divine lineage through a predestined son. |
Egypt During their earthly life, Osiris and Isis had no children, and the
legend provides no explanation for this fact. In this regard, mythological
commentators note: «Isis grieved deeply because she failed to bear a son during Osiris's
lifetime. However, possessing the secrets of magic and sorcery, she was able
to conceive a child even from her husband's mummy»(2004РакИВ:101). |
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12 Therefore
Sarah laughed within herself, saying, After I am waxed old shall I have
pleasure, my lord also being old? … 15
Then Sarah denied, saying, I laughed not ; for she was afraid ; but he said.
Nay ; indeed thou didst laugh.
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Skeptical Laughter Parallel Both texts display a
psychological parallel where a protagonist responds with laughter to an
improbable or «foolish» prophecy, highlighting the tension between human disbelief and the
reality of a supernatural encounter. |
Egypt In the «Tale of the Shipwrecked Sailor» (Middle Kingdom), we read:
«Then he laughed at me for the things I had said, which seemed foolish to
him.»
(2006LichtheimM:1.214).
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20 And the Lord
said. Because the cry against Sodom and Gomorrah is great, and because their
sin is very grievous : 21 I will go down now, and see, if they have done
according to the cry against them, which is come unto me, destruction (shall
come upon them) ; and if not, I will know it.
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Inspection Jurisdiction Identity of the protocol
description: receiving a signal regarding a violation of the world order and
the transition of the supreme authority to active punitive actions. |
Egypt According to the
«Legend of Horus of Behdet, the Winged Sun» (1st century BCE), a rebellion
once broke out in Egypt, «instigated by the fiends of darkness, who were
dissatisfied with the rule of Ra. … The Sun God commanded Horus to
immediately engage in battle with the conspirators» (2004РакИВ:48). |
Three
Men as a Triplopia Effect
A
case of a patient with classic heatstroke is described, exhibiting reversible
downbeat nystagmus as part of a cerebellar syndrome. Downbeat nystagmus is a central type of
nystagmus defined as a primary position nystagmus with a rapid downward phase
and slow upward drifts. The nystagmus is maximal during downward gaze, but its intensity can also be
accentuated with the eyes in the lateral oblique downward position
(2005DeleuD_ZalabanyHA).
According
to J.R. Keane (2006), triplopia was observed in 85% of patients presenting with
eye movement disorders.
Seeing triple is a rare complaint, so anatomically unlikely that it is often
considered a diagnostic symptom of hysteria. Eleven of 13 patients had ocular
motor findings, including third nerve palsy in 5 patients, internuclear
ophthalmoplegia in 4, and sixth nerve palsy in 2. Causes included brainstem
infarction in 4 patients; ischemic mononeuropathy, trauma, surgery, and
hysteria in 2 patients each; and tumor in 1 patient. Most patients with
triplopia in the present study had eye movement abnormalities (11/13 [85%]). Notably, eight (62%) of the 13
patients appeared to be offering triplopia as a novel interpretation of
oscillopsia or binocular diplopia, whereas the remaining 5 patients (38%)
exhibited monocular diplopia or triplopia, with or without ocular motor
abnormalities, as a functional complaint. The difference between the 2 groups
may merely reflect an increasing degree of suggestibility (2006KeaneJR).
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of Genesis Chapter 18
The interdisciplinary analysis of Genesis 18 reveals a high-density network of synchronic parallels between the biblical text and the cultural-medical landscape of the Middle Bronze Age (1800–1550 BCE).
1. Geographic and Toponymic Verification
The narrative’s setting in Hebron (Grove of Mamre) aligns with the archaeological data indicating that Hebron flourished in the 17th–16th centuries BCE. This topographical parallel confirms the factual geographical coexistence of the mentioned locality with the era of the Edwin Smith Papyrus (1650–1550 BCE), providing a specific historical window for the narrative’s origins before the city's Late Bronze Age decline.
2. Clinical-Physiological Foundation (Nosological
Consistency)
There is a profound clinical-literary parallel between
Abraham’s experience in the «heat of the day» and the pathophysiology of heatstroke.
Triplopia and Nystagmus: The sudden
perception of «three men» correlates with the triplopia observed in 85% of
patients with ocular motor disorders and vertical nystagmus associated with
cerebellar syndromes.
Cerebral Dysfunction: The psychopathological symptomatology (altered states of consciousness/delirium) described in the Edwin Smith Papyrus (Cases № 7, 8) and the Epic of Gilgamesh (Old Babylonian period) provides a historical precedent for recording cognitive distortions and "demonic" (external) penetrations as symptoms of central nervous system damage.
3. Numeric Sacralization and Ritual Structure
The numeric sacralization parallel links the «three
measures of meal» and «three men» in Genesis to the Egyptian liturgical system.
Sacred Portions: The Pyramid Texts
(2350–2175 BCE) and Coffin Texts (2134–2040 BCE) consistently emphasize the
division of offerings into three portions for the divine realm (Re/Heaven).
Commemorative Banquet: The hospitality of Abraham constitutes a structural parallel to the Myth of Enki and Ninmah (Old Babylonian period), where a formal feast is a ritual response to a divine event, establishing the «feast» as a protocol for supernatural interaction.
4. Thematic and Jurisdictional Parallels
Inspection Jurisdiction: The transition from
receiving a signal of disorder to active punitive investigation in Sodom
mirrors the protocol of the Winged Sun (Horus of Behdet), where the supreme
authority initiates battle against conspirators.
Miraculous Continuity: The promise of a son to the aged Sarah and her «skeptical laughter» find direct thematic parallels in the Isis-Osiris myth (miraculous conception from a husband's mummy) and the Tale of the Shipwrecked Sailor (laughter at «foolish» or improbable news).
Summary
The analysis demonstrates that Genesis 18 is not merely a theological narrative but a complex cultural-clinical synthesis deeply rooted in the Middle Bronze Age (approx. 1800–1550 BCE). The convergence of toponymic verification (Hebron’s floruit), medical nosology (triplopia/heatstroke symptoms documented in Egyptian papyri), and sacral linguistics (Egyptian triadic portions) suggests that the text preserves an authentic record of an event interpreted through the specific scientific and religious lens of the Second Intermediate Period. This multi-layered correspondence provides a robust evidentiary basis for dating the core elements of the narrative to the mid-2nd millennium BCE, highlighting a sophisticated integration of clinical observation and Ancient Near Eastern jurisdictional protocols.
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 3, 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 18. About round ligament of femur. March 3, 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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