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 20
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 20 Analysis [iii] Notes to Chapter 20 [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 20 Analysis
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Excerpt from the
Book of Genesis (1922LeeserI:22-23)
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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 Abraham journeyed from there toward the south country, and dwelt
between Kadesh and Shur, and sojourned in Gerar. 2 And Abraham said of Sarah
his wife, She is my sister; and Abimelech the king of Gerar sent and took
Sarah. 3 But God came to Abimelech in a dream by night, and said to him.
Behold, thou shalt die for the sake of the woman whom thou hast taken ; for
she is a man's wife. … 17 And Abraham prayed unto God ; and God healed
Abimelech, and his wife, and his maid-servants, so that they could bear
children. 18 For the Lord had fast closed up every womb of the house of
Abimelech, because of Sarah, Abraham's wife.
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Oneiric hermeneutics. The fixation on the significance of
dreaming in both norm and pathology as an objective instrument for long-term
planning and divine goal-setting. |
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 Abraham journeyed from there toward the south country, and dwelt
between Kadesh and Shur, and sojourned in Gerar. 2 And Abraham said of Sarah
his wife, She is my sister; and Abimelech the king of Gerar sent and took
Sarah. 3 But God came to Abimelech in a dream by night, and said to him.
Behold, thou shalt die for the sake of the woman whom thou hast taken ; for
she is a man's wife. … 17 And Abraham prayed unto God ; and God healed
Abimelech, and his wife, and his maid-servants, so that they could bear
children. 18 For the Lord had fast closed up every womb of the house of
Abimelech, because of Sarah, Abraham's wife.
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Clinico-legal incubation. Convergence
in the conceptualization of «prophetic dreams», wherein nocturnal visions
serve as a legitimate means of establishing a diagnosis and prescribing
subsequent actions.
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Egypt «As the Egyptians believed, «The
gods also communicated their will to people in dreams» (2021МюллерМ:208). In «The Tale of the Eloquent Peasant» (Middle Kingdom) there are the
words: «It is the sleeper who sees the dream;» (2006LichtheimM:1.178). In the «Prophecies of
Neferti» (reign of Amenemhet I, 12th
Dynasty) contain an indication of a
prophetic dream: «Risen as god, hear what I tell you, That you may rule the land,
govern the shores, Increase well-being!» (2006LichtheimM:1.136). In «The Story of Sinuhe» (Middle Kingdom) recounts a vision: «Lo, this flight which the servant made-I did not
plan it. It was not in my heart; I did not devise it. I do not know what
removed me from my place. It was like a dream. As if a Delta-man saw himself
in Yebu, a marsh-man in Nubia.» (2006LichtheimM:1.230-231). In «The Instruction Addressed to King Merikare» (Middle Kingdom) speaks of a god who devised magic and
rituals: «He made for them rulers in the egg, Leaders to raise the
back of the weak. He made for them magic as weapons To ward off the blow of
events, Guarding them by day and by night.» (2006LichtheimM:1.106). In Egypt, since the 12th Dynasty, the staff of the «Houses of Life»
(Pr-ʿnḫ), where magic, medicine, and divination were studied, were engaged in
compiling manuals that systematically recorded correspondences between dreams
and the events they foretold (1951GarnotJSF). The Egyptians had specialists
in dream interpretation, and Diodorus reported that above the library of the
Ramesseum there was an inscription: «The Place of Healing for the Soul»
(1972El-AssalG). The «Papyrus Chester Beatty III»
(BM 10683) contains the so-called «Dream Book», possibly dating back to the
12th Dynasty, which provides interpretations of dreams (1935GardinerAH:9).
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1 And Abraham journeyed from there toward the south country, and dwelt
between Kadesh and Shur, and sojourned in Gerar. 2 And Abraham said of Sarah
his wife, She is my sister; and Abimelech the king of Gerar sent and took
Sarah. 3 But God came to Abimelech in a dream by night, and said to him.
Behold, thou shalt die for the sake of the woman whom thou hast taken ; for
she is a man's wife. … 17 And Abraham prayed unto God ; and God healed
Abimelech, and his wife, and his maid-servants, so that they could bear
children. 18 For the Lord had fast closed up every womb of the house of
Abimelech, because of Sarah, Abraham's wife.
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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 No. 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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1 And Abraham journeyed from there toward the south country, and dwelt
between Kadesh and Shur, and sojourned in Gerar. |
Toponymic
verification. The mention of
a water source and settlements in the Southern Levant. |
Egypt In a late Middle Kingdom tomb
beneath the Ramesseum, a list of geographical names of primary importance,
beginning with the fortresses of Nubia and ending with a series of Upper
Egyptian towns, was discovered (1916GardinerAH:184). Kadesh is mentioned in the Annals of Thutmose III,
recorded in the Temple of Karnak. The text about the Battle of Megiddo reads:
«Year 23, first month of summer, day 16, (arrival) at the lawn of Yehem. [His
majesty] ordered a consultation with his valiant army, saying: That wretched
foe of Kadesh has come and entered into Megiddo and is [there] at this
moment. He has gathered to him the princes of [all] the foreign lands [that
had been loyal] to Egypt, as well as those from as far as Nahrin, consisting
of --- , Khor and Kedy, their horses, their armies, [their people]. And he
says-it is reported' I shall wait [and fight his majesty here] in Megiddo.'
(Now) tell me [what you think].» (2006LichtheimM:2.30). In the fifth year of his reign, Ramses II led a
large army to Kadesh-on-Orontes in an attempt to dislodge the Hittites from
northern Syria. Subsequently the campaign was told at length in two separate
accounts which scholars have called the Bulletin and the Poem (2006LichtheimM:2.57). |
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2 And Abraham said of Sarah his wife, She is my sister; and Abimelech
the king of Gerar sent and took Sarah. 3 But God came to Abimelech in a dream
by night, and said to him. Behold, thou shalt die for the sake of the woman
whom thou hast taken ; for she is a man's wife. 4 But Abimelech had not come
near to her ; and he said, Lord, wilt thou then slay also a righteous nation
? 5 Said he not unto me, She is my sister? and she, even she herself, said.
He is my brother ; in the integrity of my heart and the innocency of my hands
have I done this. … 11 And Abraham said. Because I thought. Surely there is
no fear of God in this place, and they will slay me for the sake of my wife.
12 And yet indeed she is my sister, the daughter of my father, but not the
daughter of my mother; and she became my wife. lo And it came to pass, when
God caused me to wander from my father's house, that I said unto her. This is
thy kindness which thou shalt show unto me; at every place whither we shall
come, say of me. He is my brother. |
Linguo-cultural assimilation. There is a parallel in the reflection of a specific Egyptian speech
formula that served as a marker of intimacy and the elevated status of a
union.
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Egypt Coffin
Texts (2134-2040 BCE) Spell № 148: «The
lightning flash strikes, the gods are afraid, Isis wakes pregnant with the
seed of her brother Osiris. She is uplifted, (even she) the widow, and her
heart is glad with the seed of her brother Osiris. She says: 'O you gods, I
am Isis, the sister of Osiris, who wept for the father of the gods, (even)
Osiris who judged the slaughterings of the Two Lands.» (1973FaulknerRO:125). In «The
Lamentations of Isis», the goddess sings: «I am a woman beloved by her
brother, your wife, your sister by your mother» (1940МатьеМВ:79). Marriage
with a sister was a «most common occurrence» among Egyptians, while «polygamy
was theoretically unlimited, though in practice it was not widespread» (2021МюллерМ:197). Marriages
between brothers and sisters in pharaonic families were contracted «to
preserve the royal bloodline» (2012EshraghianA_LoeysB).
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3 But God came to Abimelech in a dream by night, and said to him.
Behold, thou shalt die for the sake of the woman whom thou hast taken ; for
she is a man's wife. 4 But Abimelech had not come near to her ; and he said,
Lord, wilt thou then slay also a righteous nation ? 5 Said he not unto me,
She is my sister? and she, even she herself, said. He is my brother ; in the
integrity of my heart and the innocency of my hands have I done this. 6 And
God said unto him in the dream, Yea, I also well know that thou hast done
this in the integrity of thy heart; therefore did I also withhold thee from
sinning against me; for this cause I suffered thee not to touch her. 7 And
now restore the man's wife, for he is a prophet, and he will pray for thee,
that thou mayest live; and if thou restore her not, know thou, that thou
shalt surely die, thou and all that are thine. 8 And Abimelech rose early in
the morning, and called all his servants, and told all these things in their
hearing; and the men were greatly afraid. |
Legal Synonymy of Statuses. There is a distinct similarity in the application
of the «wife-sister» legal model, which in the culture of the mid-second
millennium BCE served as a legitimate instrument for elevating a woman's
social and juridical status. |
Mesopotamia A similar precedent is known from Mesopotamian texts. «According to
the Nuzi marriage contract HSS 5 80:1-23, a certain Hurazzi took to wife one
Beltakkadummi, whereas in HSS 5 69, he adopted the same woman as his sister.»
(1976SelmanMJ:120). Cuneiform tablets from Nuzi date back to the mid-second
millennium BCE (1976SelmanMJ:120).
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3 But God came to Abimelech in a dream by night, and said to him.
Behold, thou shalt die for the sake of the woman whom thou hast taken ; for
she is a man's wife. 4 But Abimelech had not come near to her ; and he said,
Lord, wilt thou then slay also a righteous nation ? 5 Said he not unto me,
She is my sister? and she, even she herself, said. He is my brother ; in the
integrity of my heart and the innocency of my hands have I done this. 6 And
God said unto him in the dream, Yea, I also well know that thou hast done
this in the integrity of thy heart; therefore did I also withhold thee from
sinning against me; for this cause I suffered thee not to touch her. 7 And
now restore the man's wife, for he is a prophet, and he will pray for thee,
that thou mayest live; and if thou restore her not, know thou, that thou
shalt surely die, thou and all that are thine. 8 And Abimelech rose early in
the morning, and called all his servants, and told all these things in their
hearing; and the men were greatly afraid. |
Institutional oneirocriticism. Convergence in the formalization of subjective dreaming with its
subsequent transformation into decision-making and an analytical attempt at
its conceptualization. |
Egypt The «Famine Stela» testifies that during a period of social distress,
Pharaoh Djoser [3rd Dynasty] ordered immediate sacrifices to be brought to
Khnum. That same night, Khnum appeared to him in a dream. The Pharaoh swore a
sacred oath to the god that his altars would henceforth never be impoverished
(2004РакИВ:158). This inscription,
apparently made during the Ptolemaic era, records the Egyptians' attentive
attitude toward dreams. In «The Tale of the Eloquent Peasant» (Middle Kingdom) there are the
words: «It is the sleeper who sees the dream;» (2006LichtheimM:1.178). In the «Prophecies of
Neferti» (reign of Amenemhet I, 12th
Dynasty) contain an indication of a
prophetic dream: «Risen as god, hear what I tell you, That you may rule the land,
govern the shores, Increase well-being!» (2006LichtheimM:1.136). In «The Story of Sinuhe» (Middle
Kingdom) recounts a vision: «Lo, this flight
which the servant made-I did not plan it. It was not in my heart; I did not
devise it. I do not know what removed me from my place. It was like a dream.
As if a Delta-man saw himself in Yebu, a marsh-man in Nubia.»
(2006LichtheimM:1.230-231). In «The Instruction Addressed to King Merikare» (Middle Kingdom) speaks of a god who devised magic and
rituals: «He made for them rulers in the egg, Leaders to raise the
back of the weak. He made for them magic as weapons To ward off the blow of
events, Guarding them by day and by night.» (2006LichtheimM:1.106). In Egypt, since the 12th Dynasty, the staff of the «Houses of Life»
(Pr-ʿnḫ), where magic, medicine, and divination were studied, were engaged in
compiling manuals that systematically recorded correspondences between dreams
and the events they foretold (1951GarnotJSF). The Egyptians had specialists
in dream interpretation, and Diodorus reported that above the library of the
Ramesseum there was an inscription: «The Place of Healing for the Soul»
(1972El-AssalG). The «Papyrus Chester Beatty III»
(BM 10683) contains the so-called «Dream Book», possibly dating back to the
12th Dynasty, which provides interpretations of dreams (1935GardinerAH:9). In «The Eloquent
Peasant» (Middle Kingdom), there are words implying the author's awareness of
dream visions as a norm: «He who sleeps sees a dream» (1979ЛившицИГ_РубинштейнРИ:51).
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3 But God came to Abimelech in a dream by night, and said to him.
Behold, thou shalt die for the sake of the woman whom thou hast taken ; for
she is a man's wife. 4 But Abimelech had not come near to her ; and he said,
Lord, wilt thou then slay also a righteous nation ? 5 Said he not unto me,
She is my sister? and she, even she herself, said. He is my brother ; in the
integrity of my heart and the innocency of my hands have I done this. 6 And
God said unto him in the dream, Yea, I also well know that thou hast done
this in the integrity of thy heart; therefore did I also withhold thee from
sinning against me; for this cause I suffered thee not to touch her. 7 And now
restore the man's wife, for he is a prophet, and he will pray for thee, that
thou mayest live; and if thou restore her not, know thou, that thou shalt
surely die, thou and all that are thine. 8 And Abimelech rose early in the
morning, and called all his servants, and told all these things in their
hearing; and the men were greatly afraid.
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Protocological verbalization of the dream. Similarity in the recording of the dream and its public proclamation
as a method of transforming a metaphorical image into an actionable plan.
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Mesopotamia In the Akkadian «Epic
of Gilgamesh», the hero sees a dream
and attempts to comprehend it: «The Young Men dozed off, sleeping on the
couches of the night. Enkidu was sleeping, and had a dream. He woke up and
revealed his dream to his friend.» (1989KovacsMG:56). The standard version of
the «Epic of Gilgamesh», first written in the Old Babylonian period
(1800-1600 BCE) (1989KovacsMG:xxii). The earliest evidence of the
practice of collecting dreams in Mesopotamia dates back to the Old Babylonian
period, specifically between 2003 and 1595 BCE (2006NoegelSB).
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5 Said he not unto me, She is my sister? and she, even she herself,
said. He is my brother ; in the integrity of my heart and the innocency of my
hands have I done this. |
Ethics and hygiene. A similar view of 'purity' not merely as the absence of contamination,
but as a state of legal and spiritual integrity necessary for contact with
the sacred. |
Egypt Pyramid of Pepi II (6th Dynasty, ca. 2246–2152 BCE) Recitation № 564:
«You will become clean in the Jackal Lake and be purged (of impurity) in the
Duat Lake.» (2007AllenJP:298). Plutarch (1st–2nd century), recounting the story of Isis and Osiris,
mentions the purification rites of Egyptian priests and their special
attitude toward clothing. In their vestments, they likened themselves to
Osiris, whose raiment «admits of no shadow or variegation, but is one simple
likeness of light; for the beginning is pure, and the primary and
intelligible is unmixed. Therefore, having once put on this garment, the
priests then remove it and keep it invisible and untouched» (1996Плутарх:4,5,77). According to Herodotus (5th century BCE), priests in Egypt were
meticulous about cleanliness: «Every three days the priests shave the hair on
their bodies... Twice a day and twice a night they perform ablutions in cold
water and, in short, observe a multitude of other rites.» Furthermore, all
Egyptians wash their dishes and «wear linen garments, always freshly
laundered» (1972Геродот:2.37). «All priests were obliged to meticulously maintain cleanliness,
especially during sacrifices. <…> Ceremonial purity, however, was
mandatory in all periods and was considered no less important than moral
holiness. Even a layman could not enter the temples without having carefully
purified himself» (2021МюллерМ:203-204). In «The Admonitions of Ipuwer» (12th Dynasty), we find: « Remember the
erecting of flagstaffs, the carving of offering stones; the priest cleansing
the chapels, the temple whitewashed like milk; sweetening the fragrance of
the sanctuary, setting up the bread- offerings. Remember the observing of
rules, the adjusting of dates, removing one who enters the priestly service
unclean; for to do this is wrong, ... Remember the slaughtering of oxen»
(2006LichtheimM:1.159).
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5 Said he not unto me, She is my sister? and she, even she herself,
said. He is my brother ; in the integrity of my heart and the innocency of my
hands have I done this. 6 And God said unto him in the dream, Yea, I also
well know that thou hast done this in the integrity of thy heart; therefore
did I also withhold thee from sinning against me; for this cause I suffered
thee not to touch her. |
Psychological parallel. A direct parallel between the «heart» and the inner «self», endowing
this organ with the functions of rational thinking, moral judgment, and the
source of the individual's volitional decisions. |
Egypt The heart as an organ of thought, will, and ethical choice is
repeatedly mentioned in ancient Egyptian texts. Pyramid of
Pepi II (6th Dynasty, ca. 2246–2152 BCE) Recitation № 404 «You shall take (them) for him to every place
in which his heart might wish to be.»
(2007AllenJP:274). Pyramid of
Pepi II (6th Dynasty, ca. 2246–2152 BCE) Recitation № 319 «His son shall provide this Pepi Neferkare
with life; he shall make it happy for his heart, he shall make it pleasant
for his heart; he shall establish for him the Nile Valley, he shall establish
for him the Delta;» (2007AllenJP:265). Pyramid of Unis (5th Dynasty, ca. 2353-2323 BCE) Recitation
№ 180: «Unis
is the sky’s bull, with terrorizing in his heart, who lives on the evolution
of every god, who eats their bowels when they have come from the Isle of
Flame with their belly filled with magic.» (2007AllenJP:51). Pyramid Texts (2350-2175 BCE) in Utterance
№ 650 (1836a-b): «He equips N. with life; he makes his heart rejoice; he
makes his heart sweet.» (1952MercerSAB:450). Coffin
Texts
(2134-2040 BCE) Spell № 64 «…see, I bring it to you that your hear may be made
glad by means of it; I bring to you the Eye of Horus, that your heart may be
made glad by means of it.» (1973FaulknerRO:60). Coffin
Texts
(2134-2040 BCE) Spell № 148 «The lightning flash strikes, the gods are afraid,
Isis wakes pregnant with the seed of her brother Osiris. She is uplifted,
(even she) the widow, and her heart is glad with the seed of her brother
Osiris. She says: 'O you gods, I am Isis, the sister of Osiris, who wept for
the father of the gods, (even) Osiris who judged the slaughterings of the Two
Lands.»
(1973FaulknerRO:125). «The Instruction Addressed to Kagemni» (the latter part of the 6th
Dynasty): «When you drink with a drunkard, Take when his heart is content.
Don't fall upon meat by the side of a glutton, Take when he gives you, don't
refuse it, Then it will soothe.» (2006LichtheimM:1.60). «The Instruction of Ptahhotep» (the latter part of the 6th Dynasty):
«He whose heart obeys his belly Puts contempt of himself in place of love,
His heart is bald, his body unanointed; The great-hearted is god-given, He
who obeys his belly belongs to the enemy.» (2006LichtheimM:1.67); «A man in
distress wants to pour out his heart More than that his case be won»
(2006LichtheimM:1.68); «Dispute with him after a time, Test his heart in
conversation; If what he has seen escapes him, If he does a thing that annoys
you, Be yet friendly with him, don't attack;» (2006LichtheimM:1.72). «The Complaints of Khakheperre-sonb» (Middle Kingdom): «He said to his heart: Come, my
heart, I speak to you, Answer me my sayings!» (2006LichtheimM:1.147-148). «The Tale of the Shipwrecked
Sailor» (Middle Kingdom): «Each of them-his heart was stouter, his arm
stronger than his mate's.» (2006LichtheimM:1.213). «The Story of Sinuhe» (Middle
Kingdom): «Then his heart was happy beyond everything, and they sat down to a
day of feasting.» (2006LichtheimM:1.221). «Stela of Sehetep-ib-re». Sehetep-ib-re served successively under
Sesostris III and Amenemhet III, 12th Dynasty: «Cleave to His Majesty in your
hearts! He is Sia in the hearts, His eyes seek out every body.» (2006LichtheimM:1.128). «The Satire of the Trades» (Middle Kingdom): «I have seen many beatings - Set
your heart on books!» (2006LichtheimM:1.185). «The Song from the Tomb of King Intet» (Middle Kingdom): «To tell of their needs, To calm
our hearts, Until we go where they have gone! Hence rejoice in your heart!
Forgetfulness profits you, Follow your heart as long as you live!» (2006LichtheimM:1.196).
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7 And now restore the man's wife, for he is a prophet, and he will
pray for thee, that thou mayest live; and if thou restore her not, know thou,
that thou shalt surely die, thou and all that are thine.
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Institutional Prophetic Protection. There is a distinct similarity in the depiction of
the prophet as a formal figure whose sacral status and counsel directly
determine the physical safety and survival. |
Mesopotamia Evidence from
the royal archives of Mari confirms the presence of diviners and their
significant role within the ruler's court. For instance, in a letter from
Tebi-gerisha to his lord Zimri-Lim, it is reported that «the Ganean prophets
advise the king to beware of him when he performs ablutions outside the city
walls.» (1988DurandJM:444-445, archibab.fr). The Mesopotamian archive of Mari dates back
to the first half of the 18th century BCE (1956Munn-RankinJM:106).
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11 And Abraham said. Because I thought. Surely there is no fear of God
in this place, and they will slay me for the sake of my wife. |
Sacral-Political Determination. There is a clear similarity in the perception of
the «fear of God» (or fear of a deity) as the sole effective guarantor of
personal safety and social order within a foreign territory. |
Egypt In «The Story of Sinuhe» (Middle
Kingdom), a large-scale epidemic is mentioned, which was known to both
Egyptians and inhabitants of Asia: «How then is that land without that
excellent god, fear of whom was throughout the lands like Sakhmet in a year
of plague?» (2006LichtheimM:1.225).
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17 And Abraham prayed unto God ; and God healed Abimelech, and his
wife, and his maid-servants, so that they could bear children. 18 For the
Lord had fast closed up every womb of the house of Abimelech, because of
Sarah, Abraham's wife.
|
Reproductive reflection. Convergence
in recording the high significance of procreation and the categorization of
infertility as a distinct subject within medical discourse. |
Egypt In the «Kahun Gynaecological Papyrus», written around 1825 BCE, cases №
26–32 suggest original methods for diagnosing infertility
(2021LopesHT_PereiraRGG, intechopen.com). The «Kahun
Gynaecological Papyrus» discusses not only reproductive pathology but also
complications of childbirth, methods for improving conception, and
contraception (2005Haimov-KochmanR_HurwitzA; 2011SmithL). According to Plutarch (1st–2nd century CE), «Nephthys, having become
the wife of Typhon [Seth], was at first barren» (1996Плутарх:38). 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). In «The Tale of the Shipwrecked
Sailor» (Middle Kingdom), 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.»
(2006LichtheimM:1.213).
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17 And Abraham prayed unto God ; and God healed Abimelech, and his
wife, and his maid-servants, so that they could bear children. 18 For the
Lord had fast closed up every womb of the house of Abimelech, because of
Sarah, Abraham's wife.
|
Reproductive reflection. Similarity in the fixation on the profound importance of childbearing
and the identification of infertility as a specific problem.
|
Mesopotamia In the Sumerian myth we read: «...she (Ninmah) made into a woman who
cannot give birth. Enki, upon seeing the woman who cannot give birth, Decreed
her fate, destined her to be stationed in the "woman house"»
(1981KramerSN:107). In the Babylonian «Code of
Hammurabi», written around 1760 BCE, the status of a «barren woman» is
defined in § 145: «If a man take a wife and she do not present him with children and he set
his face to take a concubine, that man may take a concubine and take her into
his house. That concubine shall not rank with his wife.»
(1920HandcockPSP:24).
|
The royal archives of Mari attest to the presence of diviners and their significant role within the ruler’s court. For instance, in a letter from Tebi-gerisha to his lord Zimri-Lim, it is reported that «the Ganean prophets advise the king to beware when he performs ablutions outside the city walls» (1988DurandJM:444-445, archibab.fr). There existed a specialized «Diviner's Protocol» (1988DurandJM:13-15, archibab.fr). The diviners of Mari consulted with those of Babylon regarding various cities and omens (1988DurandJM:268-269, archibab.fr). The high status of the diviner is further evidenced by a letter from Yatar-Addu to Zimri-Lim, stating that «a detachment led by two generals and the seer Kakarukkum has just departed Babylon and is heading toward Hanat» (1988DurandJM:296-297, archibab.fr). In a letter to Yasmah-Addu, Ishme-Dagan conveys a request to «utilize the services of the diviner Naram-Sin; however, there is little hope the king will concede, as this diviner is required in the border region of Shitullum» (1988DurandJM:301-302, archibab.fr). The Mesopotamian archive of Mari dates to the first half of the 18th century BCE (1956Munn-RankinJM:106).
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of Genesis Chapter 20
A
Multidisciplinary Comparative Study of Bronze Age Parallels
The present study correlates the text of Genesis 20 with archival and archaeological data from Mesopotamia and Egypt, identifying systemic similarities across the following categories:
Institutional
Oneirocriticism and Protocological Verbalization:
Abimelech’s dream (Gen. 20:3-7) demonstrates full congruence with the «Diviner’s Protocol» from the Mari archives (18th century BCE). Here, the dream is treated not as a subjective experience but as an objective legal fact requiring public proclamation before a council of servants («told all these things in their ears»), identical to the practice of recording prophecies during the Old Babylonian period (2003–1595 BCE).
Clinico-Legal
Incubation:
Parallels with the Egyptian «Houses of Life» (from the 12th Dynasty) and the «Dream Book» (Papyrus Chester Beatty III) confirm that nocturnal visions in the 2nd millennium BCE served as legitimate instruments for "diagnosis" and prescriptive action. The dream in the text functions as a judicial proceeding where a verdict is rendered and instructions for «therapy» (prophetic intercession) are provided.
Institutional
Prophetic Protection:
Abraham’s status as a nābī (prophet), whose intercession is critical to the king's safety, finds direct corroboration in letters from Mari (e.g., Tebi-gerisha to Zimri-Lim). The dating of these archives (first half of the 18th century BCE) marks an era when diviners held supreme state status, comparable to that of generals.
Legal
Synonymy of Statuses (Wife-Sister):
The legal conflict in Gerar relies on a model documented in the Nuzi tablets (15th century BCE). Contracts HSS 5 80 and HSS 5 69 confirm the practice of simultaneous adoption of a wife as a sister to enhance her legal protection. This is a specific norm of the mid-2nd millennium BCE, notably absent from the legal codes of the 1st millennium BCE.
Ethics,
Hygiene, and Ritual Purity:
Abimelech’s
argument regarding the «purity of hands» (Gen. 20:5) linguistically and
conceptually aligns with Egyptian texts (Pyramid Texts, 6th Dynasty; Admonitions
of Ipuwer, 12th Dynasty). The concept of «purity» here is not an abstract
virtue but a state of legal and ritual integrity necessary for contact with the
sacred, further evidenced by the priestly ablution practices later described by
Herodotus.
Psychological Parallel (Cardiocentrism):
The reference to the «heart» as the organ of will and rational choice in Gen. 20:5-6 is identical to Egyptian discourse (Instructions of Ptahhotep, Tale of the Shipwrecked Sailor). In Middle Kingdom texts, the heart (ib/haty) is endowed with functions of moral judgment and rational planning, serving as a stable marker of 2nd millennium BCE anthropology.
Reproductive
Reflection and Medical Discourse:
The description of «closing the wombs» in Abimelech’s house corresponds to the level of gynecological expertise recorded in the Kahun Gynaecological Papyrus (c. 1825 BCE). The classification of infertility as a pathology requiring intervention is also reflected in the Code of Hammurabi (§ 145, c. 1760 BCE) and Sumerian creation myths (Enki and Ninmah).
Nosological
Consistency:
The mention of cognitive distortions and pathological states as a consequence of divine wrath or illness correlates with medical records in the Edwin Smith Papyrus (17th century BCE) and descriptions of delirium in the Epic of Gilgamesh (Old Babylonian version).
Sacral-Political
Determination and Toponymy:
The concept of «fear of God» as the sole guarantor of a traveler’s safety in foreign lands finds literal reflection in «The Story of Sinuhe» (20th century BCE), where fear of the sovereign/deity is compared to the plague of Sakhmet. The mention of Kadesh and Shur is corroborated by Egyptian military annals (Thutmose III, Ramesses II).
Summary
The systemic similarity between the text of Genesis 20 and documents from the 18th–15th centuries BCE (Mari and Nuzi archives, Middle Kingdom papyri) indicates that the narrative utilizes specific legal, medical, and administrative protocols current exclusively during this period. The absence of later anachronisms and the high precision in transmitting archaic legal models (wife-sister, nābī status) render the theory of a late (Exilic or Persian) origin of this text’s core scientifically untenable. The text demonstrates direct archaeological and linguistic continuity with the Middle Bronze Age.
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 4, 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 20. About round ligament of femur. March 4, 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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