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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Excerpt
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, 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 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. (Gen 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 and
then was destroyed and remained deserted throughout the Late Bronze Age. The
date of 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. At the onset of heatstroke clinical development,
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 intoxication on one hand and a space-occupying lesion
in the brain on the other.
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Mesopotamia In the Akkadian «Epic
of Gilgamesh», the
ailing hero speaks in a state of delirium: «Enkidu raised his eyes,
... and spoke to the door as if it were human: "You stupid wooden door,
with no ability to understand ... ! Already at 20 leagues I selected the wood
for you, until I saw the towering Cedar ... Your wood was without compare in
my eyes".» (1989KovacsMG:60). The standard version of the «Epic of
Gilgamesh», first written in the Old Babylonian period (1800-1600 BCE)
(1989KovacsMG:xxii).
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1 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.
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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). 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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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 Pyramid Texts (2350-2175 BCE) Utterance № 29 (21a)
«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); Utterance № 39 (31b) «Three pellets of incense of the
South; three pellets of incense of the North.» (1952MercerSAB:50); Utterance
№ 205 (121c-d) «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); Utterance № 437 (794a) «The three
beginnings (of the divisions of the year) will be celebrated for thee;»
(1952MercerSAB:234); Utterance № 543 (1337d) «Osiris N., he who killed thee
is brought to thee, cut (him) in three.» (1952MercerSAB:347). Pyramid of Pepi I (6th Dynasty, ca. 2289–2255 BCE)
Recitation № 371 «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); Recitation №
490 «Osiris Pepi, I have gotten for you the one who killed you, cut up in
three pieces.» (2007AllenJP:172). Coffin Texts (2134-2040 BCE) Spell № 173: «Because
seven portions are in this land, there come to me four portions above with Re
c and three portions below with Geb.» (1973FaulknerRO:148); Spell № 181:
«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); Spell № 215: «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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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 In the Sumerian poem (Myth of Enki and Ninmah) we
read: «It tells of a
feast arranged by Enki for the gods, no doubt to commemorate man's creation.»
(1981KramerS:107). The tablet with the myth of Enki and Ninmah is dated to
the Old Babylonian period (1969BenitoCA:1).
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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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Linguistic borrowing
of the term «measure» («seah») |
The Akkadian term šē'u, denoting 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. The legend provides no explanation for this fact. 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. |
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 story «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). |
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 by 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%]).
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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