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 19
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 19 Analysis [iii] Notes to Chapter 19 [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 19 Analysis
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Excerpts from the
Book of Genesis (1922LeeserI:21–22)
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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 two
angels came to Sodom in the evening, and Lot was sitting in the gate of Sodom
; and when Lot saw them he rose up to meet them, and he bowed himself with
his face to the ground. 2 And he said. Behold now, my lords, turn in, I pray
you, into your servant's house, and tarry all night, and wash your feet, and
ye can rise up early, and go on your way. And they said. Nay; but we will
abide in the street all night. … 37 And the first-born bore a son, and called
his name Moab; the same is the father of the Moabites unto this day. 38 And
the younger, she also bore a son, and called his name Ben-ammi: the same is
the father of the children of Ammon unto this day.
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Psychopathological
Symptomatology There is a
correspondence in the recording of altered states of consciousness
(hallucinations and delirium), which may result from intoxication on one hand
and a space-occupying lesion in the brain on the other.
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Mesopotamia In the Akkadian «Epic of Gilgamesh», the ailing hero speaks in a state
of delirium: «Enkidu raised his eyes, ... and spoke to the door as if it were
human: "You stupid wooden door, with no ability to understand ... !
Already at 20 leagues I selected the wood for you, until I saw the towering
Cedar ... Your wood was without compare in my eyes".» (1989KovacsMG:60).
The standard version of the «Epic of Gilgamesh» was first written in the Old
Babylonian period (1800–1600 BCE) (1989KovacsMG:xxii).
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1 And the two
angels came to Sodom in the evening, and Lot was sitting in the gate of Sodom
; and when Lot saw them he rose up to meet them, and he bowed himself with
his face to the ground. 2 And he said. Behold now, my lords, turn in, I pray
you, into your servant's house, and tarry all night, and wash your feet, and
ye can rise up early, and go on your way. And they said. Nay; but we will
abide in the street all night. … 37 And the first-born bore a son, and called
his name Moab; the same is the father of the Moabites unto this day. 38 And
the younger, she also bore a son, and called his name Ben-ammi: the same is
the father of the children of Ammon unto this day.
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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). Notably, in Case № 8 of the «Edwin
Smith Papyrus», mention is made of a patient into whom something demonic has
penetrated from the outside; modern translators interpret this as a clinical
description of the consequences of a stroke (2014MeltzerES_SanchezGM:92; sae.saw-leipzig.de).
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2 And he said.
Behold now, my lords, turn in, I pray you, into your servant's house, and
tarry all night, and wash your feet, and ye can rise up early, and go on your
way. And they said. Nay; but we will abide in the street all night. … 19
Behold now, thy servant hath found grace in thy eyes, and thou hast magnified
thy kindness, which thou hast showed unto me in saving my life ; and I cannot
escape to the mountain, lest the evil overtake me, and I die.
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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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17 And it came to
pass, when they had brought them forth abroad, that he said, Escape for thy
life, look not behind thee, neither stay thou in all the plain ; escape to
the mountain; lest thou be consumed. |
Psychological Dualism In both cases, the «soul» is
perceived not as a metaphor, but as a concrete vital substance that must be reckoned
with and preserved. |
Egypt 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). It is worth
noting the important concept: «Ba = «divine
power», «soul» (2006LichtheimM:1.245). Furthermore, 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). Similarly, Recitation № 319 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). Moreover, the «Coffin Texts» (2134–2040 BCE), Spell № 77 , records: «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). Finally, 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). Likewise, 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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24 And the Lord
rained upon Sodom and upon Gomorrah brimstone and fire, from the Lord, out of
heaven ; 25 And he overthrew those cities, and all the plain, and all the
inhabitants of the cities, and that which grew upon the ground. |
Meteorite Catastrophe A commonality of
memories regarding the observation of large celestial bodies falling is
demonstrated, along with the interpretation of the event as a divine strike. |
Egypt According to the «Legend of Horus
of Behdet, the Winged Sun» (1st century BCE), Horus took the form of a winged
solar disk, soared into the heavens, and from above «swiftly fell upon the
fiends of darkness, raging against them so fiercely that he slaughtered the
entire host instantly, and not a single head remained alive» (2004РакИВ:48). Similarly, the gilded serpent in the «Tale of the Shipwrecked Sailor» (Middle Kingdom) recalls: «There
were seventy-five of us serpents, including my children and my brothers... a
star fell and consumed them with fire» (1978КоростовцевМА:42). In
another translation of the same the «Tale of the Shipwrecked Sailor», we
read: «I was here with my brothers and there were children with them.
In all we were seventy-five serpents, children and brothers, without
mentioning a little daughter whom I had obtained through prayer. Then a star
fell, and they went up in flames through it. lt so happened that I was not
with them in the fire, I was not among them. 1 could have died for their sake
when I found them as one heap of corpses.» (2006LichtheimM:1.213).
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32 Come, let us
make our father drink wine, and we will lie with him, that we may preserve
seed of our father. 33 And they made their father drink wine that night ; and
the first-born went in, and lay with her father, and he perceived not when
she. lay down, nor when she arose. 34 And it came to pass on the morrow, that
the first-born said unto the younger, Behold, I lay yesternight with my
father; let us make him drink wine this night also, and go thou in, and lie
with him, that we may preserve seed of our father. 35 And they made their
father drink wine that night also ; and the younger arose, and lay with him,
and he perceived not when she lay down, nor when she arose.
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The Borrowing of the Word
«Wine» |
This ancient cultural word must have originated either from the
Eastern Mediterranean or from the Southern Caucasus (2021NoonanBJ:112–113). |
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32 Come, let us
make our father drink wine, and we will lie with him, that we may preserve
seed of our father. 33 And they made their father drink wine that night ; and
the first-born went in, and lay with her father, and he perceived not when
she. lay down, nor when she arose. 34 And it came to pass on the morrow, that
the first-born said unto the younger, Behold, I lay yesternight with my
father; let us make him drink wine this night also, and go thou in, and lie
with him, that we may preserve seed of our father. 35 And they made their
father drink wine that night also ; and the younger arose, and lay with him,
and he perceived not when she lay down, nor when she arose.
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Cultural-Existential Convergence Reflection of the common practice of vine
cultivation and a uniform perception of the intoxicating beverage as a means
that radically alters consciousness.
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Egypt In the «Pyramid Texts» (2350–2175 BCE), Utterance
№ 155 (93b) and № 157 (94b), it is said about different types of wine: « Two jars of wine of Buto.» and «Two jars of
wine of Pelusium.» (1952MercerSAB:77). Furthermore, in the Utterance № 504 (1082a) of the
«Pyramid
Texts», we read: «The sky is pregnant with the wine juice of the vine»
(1952MercerSAB:293). In the Pyramid of
Teti (6th Dynasty, ca. 2323–2291 BCE), Recitation № 280, states: «O you in charge of bread
production, who belong to the flood, commend Teti to Fetekte, cupbearer of
the Sun, that he may commend Teti to the Sun himself and the Sun may commend
Teti to those in charge of provisioning. When he takes a bite he will give (some)
to Teti, when he takes a sip he will give (some) to Teti, and Teti will go to
sleep sound every day.» (2007AllenJP:92). Likewise, in the Pyramid of Pepi I (6th Dynasty, ca.
2289–2255 BCE) Recitation № 311: «The vine will [recognize] you and the sidder
will turn his head to you—as an offering that Anubis has made exist for you.»
(2007AllenJP:121). In the «Tale of the Eloquent
Peasant» (Middle
Kingdom): there are the words: «The vintner of evil waters his plot
with crimes, Until his plot sprouts falsehood, His estate flows with crimes!»
(2006LichtheimM:1.179). In the «Tale of the Shipwrecked
Sailor» (Middle Kingdom), we read: «I found figs and grapes there, all sorts
of fine vegetables, sycamore figs, unnotched and notched, and cucumbers that
were as if tended.»
(2006LichtheimM:1.212). The myth «On the Destruction of Mankind» (contained in «The Book of the
Heavenly Cow») recounts how Sekhmet saw the spilled beer: «And then she began
to drink, and it was sweet to her heart. And she went and did not recognize
the people» (1940МатьеМВ:76). In another
retelling of this legend, we read: «The intoxicating liquid had its effect:
Hathor-Sekhmet became so drunk that she could not distinguish people» (1983ЛипинскаяЯ_МарцинякМ:113). There is an authoritative opinion that
this myth, «The Destruction of Mankind», is likely a tale of the Middle
Kingdom (2006LichtheimM:2.197). In Recipe № 20 of the «Hearst Medical
Papyrus» (written during the 17th–18th Dynasties), it is recommended to
administer of wine mixed with pig's blood in cases of restless sleep or
illness (sae.saw-leipzig.de).
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32 Come, let us
make our father drink wine, and we will lie with him, that we may preserve
seed of our father. 33 And they made their father drink wine that night ; and
the first-born went in, and lay with her father, and he perceived not when
she. lay down, nor when she arose. 34 And it came to pass on the morrow, that
the first-born said unto the younger, Behold, I lay yesternight with my
father; let us make him drink wine this night also, and go thou in, and lie
with him, that we may preserve seed of our father. 35 And they made their
father drink wine that night also ; and the younger arose, and lay with him,
and he perceived not when she lay down, nor when she arose.
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Legal Inversion of Crime Shared understanding of the gravity of the transgression, where the
act serves as a ground for the severe sanction of expulsion or oblivion
prescribed by Bronze Age law.
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Mesopotamia The «Code of Hammurabi» (ca. 1760 BCE) prescribed punishment for
incest between a father and daughter: Ǥ 154. If a man have known his
daughter, they shall expel that man from the city.» (1920HandcockPSP:25). |
Diplomatic immunity and the protocol
of host responsibility.
5 And they
called unto Lot, and said unto him. Where are the men who came in to thee this
night? bring them out unto us, that we may know them.
6 And Lot
went out unto them, at the entrance (of the house), and shut the door after
him,
7 And he
said, I pray you, my brethren, do not act wickedly.
The actions of Lot in defending the
«door» (Genesis 19:5–7) are not merely an act of personal hospitality but a
reflection of the rigorous legal standards governing the protection of state
messengers (mār šipri) in the Old Babylonian period. This jurisdictional
parallel is confirmed by the diplomatic practices. The letters from the royal archives of Mari, dating to the first half of
the 18th century BCE, document the protocols governing diplomatic
representatives of the Mesopotamian polities. In particular, an influential courtier was
identified who «was personally responsible to his lord for the safety and
well-being of messengers in his charge. <…> In his own country he would
be of material assistance in dealing with the local authorities and tribes
through whose territory the route lay, but his duties did not end at his
frontier for he accompanied the returning envoy to his final destination.»
(1956Munn-RankinJM:106).
37 And the first-born bore a son, and called
his name Moab; the same is the father of the Moabites unto this day.
38 And the younger, she also bore a son, and
called his name Ben-ammi: the same is the father of the children of Ammon
unto this day.
These explanations may date back to the first half of the first millennium BCE. The practice of compiling explanatory glosses has deep roots in ancient Egyptian scientific texts. The early explanations date back to the first half of the second millennium BCE. For example, numerous glosses are contained in the Edwin Smith Papyrus (1650–1550 BCE), compiled by a scribe presumably from the Hyksos period (1930BreastedJH; sae.saw-leipzig.de).
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of Genesis Chapter 19
The interdisciplinary analysis suggests that Genesis 19 is a sophisticated literary reconstruction of a pathological state, synthesized by an author with significant medical and philological training. The narrative reflects the cultural and clinical landscape of the Middle Bronze Age and Second Intermediate Period (1800–1550 BCE).
1.
Clinical-Literary Synthesis (Nosological Consistency)
The author
demonstrates a profound grasp of psychopathological symptomatology documented
in the Edwin Smith Papyrus (1650–1550 BCE) and the Epic of Gilgamesh.
Delirium
and Hallucination: The
chaotic interactions at the door of Lot’s house serve as a clinical-literary
parallel to the state of delirium (addressing inanimate objects as human)
recorded in the Old Babylonian version of Gilgamesh.
Neurological Framing: By utilizing descriptions of cerebral dysfunction from Cases № 7 and 8 of the Edwin Smith Papyrus, the author frames the «destruction of Sodom and Gomorrah» as a projection of an altered state of consciousness, likely resulting from intoxication, a cyst, a brain tumor, or trauma.
2.
Meteorological and Mythological Transposition
The
«catastrophe» in Sodom is analyzed not as a geological event, but as a literary
borrowing of celestial phenomena documented in Middle Kingdom texts.
Meteorite Catastrophe: The description of «fire from heaven» (Gen 19:24) mirrors the meteorological parallels found in the Legend of Horus of Behdet and the Tale of the Shipwrecked Sailor (12th Dynasty). The author adapts the «falling star» motif—the earliest recorded memory of a celestial impact—to provide a dramatic, divine-sanctioned climax to the narrative.
3.
Anthropological Realism (Psychological Dualism)
The concept
of the «soul» in Genesis 19:17 is treated with psychological dualism typical of
the Middle Kingdom.
Substantial Soul: Following the tradition of the Dispute between a Man and His Ba and the Story of Sinuhe, the author presents the «soul» (ba) as a concrete vital substance. The urgency of the flight is a technical necessity to preserve this physical «ba» from «extinction», reflecting the medical-religious reality of the 18th–16th centuries BCE.
4.
Cultural and Linguistic Convergence (Wine and Intoxication)
The final
scene of the chapter (Gen 19:32-35) utilizes a Cultural-Existential Convergence
regarding the effects of alcohol.
Lexical
Borrowing: The
mention of «wine» and its role in altering consciousness aligns with the
Pyramid Texts and the Myth of the Destruction of Mankind (Middle Kingdom).
Hathor-Sekhmet Parallel: The author employs the motif of the «intoxicating liquid» that prevents a person from «recognizing people», effectively mirroring the loss of identity and social norms found in Egyptian traditions.
Summary
Genesis 19 represents a deliberate literary construct created by an author intimately familiar with the medical and mythological corpora of the Second Intermediate Period (approx. 1800–1550 BCE). Rather than recording a historical geological event, the text functions as a clinical-literary synthesis, where the «catastrophe» is built from repurposed elements: Egyptian descriptions of cerebral trauma (Edwin Smith Papyrus), the meteorological imagery of falling stars (Shipwrecked Sailor), and the anthropological reality of the physical soul (Ba). The high density of linguistic and thematic correspondences suggests that the author possessed a «medical library» level of knowledge, allowing them to translate pathological states into a structured narrative of divine judgment.
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 19. 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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