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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Excerpts 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, Similarity, Borrowings, Inversions)
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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. See note!
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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» was 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). Similarly, the «Prophecies of Neferti, written during the reign of Amenemhet I of
the 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), the narrator 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). Moreover, 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, 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 № 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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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). Furthermore, 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). Later 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.
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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 The «Coffin Texts» (2134–2040 BCE), specifically Spell № 148, state: «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). Notably, 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. See note!
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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). The cuneiform tablets from Nuzi date back to the
mid-second millennium BCE (1976SelmanMJ:114).
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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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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
attentiveness of the Egyptians 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). Similarly, the
«Prophecies of Neferti, written during the reign of Amenemhet I of
the 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), the narrator 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).
Moreover, 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, 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). Finally, another version of the
«Eloquent Peasant» (Middle Kingdom), contains 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. See note!
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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» was first written in the Old
Babylonian period (1800–1600 BCE) (1989KovacsMG:xxii). Similarly, in a letter (ARM 26/1 225) from an unknown correspondent found in the
Mari archives, the text reads: «My Lord wrote to me the following words: "A
dream that I have dreamt has troubled me". <…> Having received the
message from my Lord, I summoned the diviners with the following inquiry: "My
Lord has sent me an urgent communication; what is your counsel?" After I
posed this question to them, they provided their response in these words…»
(1988CharpinD:466, archibab.fr). The Mari
archive, a key Mesopotamian source, dates to the first half of the 18th
century BCE (1956Munn-RankinJM:106). 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.
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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 Regarding Egypt, the Pyramid of Pepi II (6th Dynasty, ca. 2246–2152
BCE), Recitation № 564, states: «You will become
clean in the Jackal Lake and be purged (of impurity) in the Duat Lake.»
(2007AllenJP:298). Later, Plutarch (1st–2nd
century CE), recounting the story of Isis and Osiris, mentions the
purification rites of Egyptian priests and their special regard for 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). As noted by Müller, «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.
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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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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 Mari archive, a key Mesopotamian source, dates 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 the 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.
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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). This 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. However, 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). Finally, 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). |
|
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). Similarly, 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).
|
Gerar
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.
The exact location of the settlement
of Gerar remains subject to scholarly debate. It is widely identified with the
ruins of Tel Haror (31°22'55"N, 34°36'26"E), which date back to
approximately 1700/1650–1550 BCE (2013Bar-OzG_OrenED). In the western Negev
Desert, there is also the wadi Nahal Gerar (Wadi esh-Sheri’a; 31°23'54"N,
34°26'13"E).
Similarity of plots
See also:
12:19 Why saidst thou. She is my sister? and so
I took her to me for a wife ; now therefore, behold, here is thy wife, take
her, and go thy way.
«Perseveration refers to the inappropriate continuation or repetition of
a response or activity. It is associated with a variety of neurological
disorders and, when pronounced, is thought to be pathognomonic of brain damage»
(1995HotzG_Helm-EstabrooksN). «According to Allison, the term "perseveration"
was used first by Neisser in 1894 as a label for the repetitive production of
the same response to different commands. No doubt the phenomenon called "perseveration"
was observed by clinicians much earlier than that date because it is a very
frequently occurring behavior associated with neurological disorders of the
brain. <…> Speech and language pathologists and other clinicians working
with individuals who have experienced such neurological events as strokes and
traumatic brain injury and such progressive neurological disorders as
Parkinson's disease and forms of dementia are well aware of the common
occurrence of perseveration in these populations.» (2004Helm-EstabrooksN).
Prophets
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.
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 also 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 addition, 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 Mari archive, a key
Mesopotamian source, 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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