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 21
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 21 Analysis [iii] Notes to Chapter 21 [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 21 Analysis
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Excerpts from the
Book of Genesis (1922LeeserI:23–24)
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Type of
Similarity and Justification |
Ancient Near
Eastern and Egyptian Contexts (Parallels,
Analogies, Similarity, Borrowings, Inversions)
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1 And the Lord
visited Sarah as he had said, and the Lord did unto Sarah as he had spoken. 2
And Sarah conceived, and bore unto Abraham a son in his old age, at the
appointed time of which God had spoken to him.
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Geriatric Support Similarity Both texts highlight the vital role
of a son born or appointed in the father’s advanced years as a divinely
sanctioned successor who ensures the continuity of ancestral tradition and
provides essential social stability. |
Egypt The «Instruction of
Ptahhotep» (6th Dynasty)
contains the following request: «May this servant be ordered to make a
staff of old age, So as to tell him the words of those who heard, The ways of
the ancestors, Who have listened to the gods.» (2006LichtheimM:1.63); Another
translation of the same work
states: «Let this servant be ordered to acquire a staff of old age,
that I may tell him the words of those who heard the counsels of the
ancestors» (2001КоростовцевМА:39).
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2 And Sarah
conceived, and bore unto Abraham a son in his old age, at the appointed time
of which God had spoken to him. 3 And Abraham called the name of his son that
was born unto him, whom Sarah bore to him, Isaac.
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Priority of the
Biological Heir A similarity in the
emergence of a «legitimate» successor whose birth annuls or displaces the
rights of other claimants to the status of the firstborn. |
Mesopotamia The Nuzi archive contained a contract (H67), according to which: «If Shurihil has a
son (of his own,) firstborn (he shall be;) a double share he shall take.
Shennima shall then be second and according to his allotment his inheritance
share he shall take.» (1928SpeiserEA:32). The cuneiform tablets
from Nuzi date back to the mid-second millennium BCE (1976SelmanMJ:114). |
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4 And Abraham
circumcised his son Isaac, at eight days old, as God had commanded him. |
Operational Protocol There is a clear substantiation of
proficiency in the surgical technique of circumcision and the systematic
organization of medical intervention, which has been elevated to the status
of a ritual. |
Egypt Regarding social customs, «Circumcision existed in Egypt from time
immemorial, yet it bore no religious character and served merely as a preparation
for marriage» (2021МюллерМ:197). This
surgical procedure was performed by the Egyptians as a rite from early times
(1924SmithGE_DawsonWR). Specifically,
the oldest depiction of circumcision was found on a fresco dating to
the period of the 5th Dynasty Pharaoh Djedkare, who flourished in 2388–2356
BCE (2002BunsonMR; 2011MegahedM_VymazalováH). In addition, when examining mummified bodies buried in a
5th Dynasty cemetery at Naga ed-Deir, it was found that all the men had been
circumcised (1947CastiglioniA). Historical accounts by Herodotus (5th century BCE) state: «only the Egyptians (and those peoples who
adopted this custom from them) practice circumcision» (1972Геродот:35). He further notes that Egyptian priests «circumcise their sexual
organs for the sake of purity, preferring cleanliness to beauty» (1972Геродот:37), and adds: «Only three nations on earth
have practiced circumcision from the beginning: the Colchians, the Egyptians,
and the Ethiopians. The Phoenicians and the Syrians in Palestine themselves
admit that they borrowed this custom from the Egyptians» (1972Геродот:104). At the same time, the translator
notes: «Herodotus apparently did not know the Jews. At least, he mentions
them nowhere» (1972Геродот:104).
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8 And the child
grew, and was weaned; and Abraham made a great feast on the day that Isaac
was weaned. |
Weaning Period
Similarity The parallel lies in
the fact that the biblical description of a child growing before being weaned
corresponds to the documented Egyptian practice of prolonged nursing. |
Egypt During the
Pharaonic period (2686 –332 BCE) in Egypt, documentary sources indicate that
infants were breastfed for up to three
years (2001DuprasTL_FairgrieveSI). See note!
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9 And Sarah saw
the son of Hagar the Egyptian, whom she had born unto Abraham, mocking. 10
Wherefore she said unto Abraham, Cast out this bond-woman and her son; for
the son of this bond-woman shall not be heir with my son, with Isaac. |
Legitimation of Primogeniture A similar attitude toward the institution of
primogeniture is observed, characterized by the presence of social conflict
regarding the status of the heir.
|
Egypt In Recitation №
641 (1814a-b) of the «Pyramid Texts», dating from 2350–2175 BCE, it is
stated: «thou art the eldest son of Geb, his first-born, his heir»
(1952MercerSAB:445). Furthermore,
Plutarch (1st–2nd century CE) recounted the legend that Horus, «whom
Isis brought forth as no sensible image of that world which is conceptual»,
was brought to trial by Seth «on a charge of illegitimacy, as not being pure
and unalloyed like his father» (1996Плутарх:54).
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9 And Sarah saw
the son of Hagar the Egyptian, whom she had born unto Abraham, mocking. 10
Wherefore she said unto Abraham, Cast out this bond-woman and her son; for
the son of this bond-woman shall not be heir with my son, with Isaac. |
Inheritance Legitimacy Similarity The similarity lies in the strict legal
distinction between heirs of a wife and a bondwoman, where Sarah’s demand to
exclude Ishmael reflects the same Mesopotamian legal framework that linked
inheritance rights to the father's formal recognition of a maid-servant's
children.
|
Mesopotamia According to the
«Code of Hammurabi» (ca. 1760 BCE): «§ 170. If a man's wife bear him children and his maid-servant bear him
children, and the father during his life time say to the children which the
maid-servant bore him : My children,
and reckon them with the children of his wife, after the father dies the
children of the wife and the children of the maid-servant shall divide the
goods of the father's house equally. The child of the wife shall have the
right of choice at the division.» (1920HandcockPSP:28). Similarly, the Nuzi archive contained a contract (H67), according to
which «If Gilimninu bears (children,) Shennima shall not take another wife;
and if Gilimninu does not bear, Gilimninu a woman of the Lullu as wife for
Shennima shall take. As for (the concubine's) offspring, Gilimninu shall
[not] send (them) away. Any sons that out of the womb of Gilimninu [to
She]nnima may be bor[n, all the] lands, buildings, [whatever their
description,] to (these) sons are given.» (1928SpeiserEA:32).
The cuneiform tablets from Nuzi date back to the mid-second millennium BCE
(1976SelmanMJ:114).
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14 And Abraham
rose up early in the morning, and took bread, and a bottle of water, and gave
it unto Hagar, putting it on her shoulder, and the child, and sent her away;
and she departed, and wandered astray in the wilderness of Beer-sheba.
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Expulsion
procedure A similarity
in the protection of the heir's rights by removing an alternative mother
along with her son and personal belongings.
|
Mesopotamia The Nuzi archive contained a contract (H67), according to which: «If Gilimninu
bears (children) and Shennima takes another wife, her «bundle» she shall pick
up and she shall leave.» (1928SpeiserEA:32). The cuneiform tablets
from Nuzi date back to the mid-second millennium BCE (1976SelmanMJ:114). |
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20 And God was
with the lad; and he grew up, and dwelt in the wilderness, and became an
archer. 21 And he dwelt in the wilderness of Paran; and his mother took him a
wife out of the land of Egypt. NB! 16:11 And the
angel of the Lord said unto her. Behold, thou art with child, and wilt bear a
son, and thou shalt call his name Ishmael; because the Lord hath heard thy
affliction. 12 And he will be a wild man; his hand will be against every man,
and every man's hand against him; and in the presence of all his brethren
shall he dwell.
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Desert Bowman Similarity The similarity consists in identifying the
wilderness and its inhabitants with the figure of the archer, where the
biblical description of Ishmael as a desert-dwelling bowman reflects the
broader Ancient Near Eastern tradition of associating desert nomadic groups
with archery and specialized military skill.
|
Egypt In the «Admonitions
of Ipuwer» (12th Dynasty), we find: «Lo, the desert claims the land, The
nomes are destroyed, Foreign bowmen have come into Egypt.»
(2006LichtheimM:1.152). The «Story of Sinuhe»
(Middle Kingdom) describes the prowess and fate of these warriors: «The Bowmen flee
before him, as before the might of the goddess; As he fights he plans the
goal. Unconcerned about all else.» (2006LichtheimM:1.226). It later notes: «Flight has
taken its toll of you. You have aged. have reached old age. It is no small
matter that your corpse will be interred without being escorted by Bowmen.
But don't act thus, don't act thus, speechless though your name was called!»
(2006LichtheimM:1.231–232). In the stela of
King Nebtawyre Mentuhotep IV (11th Dynasty), we read: «He made it as his
monument to his father Min of Coptus, lord desert lands, ruler of Bowmen,
that he may give very many [jubilees] and to live like Re forever.»
(2006LichtheimM:1.114–115). Finally,
in the «Instruction Addressed to King Merikare» (Middle Kingdom), we
read: «But this should be said to the Bowman: the miserable Asiatic, lie is
wretched because of the place he's in: Short of water, bare of wood, Its
paths are many and painful because of mountains. He does not dwell in one
place, Food propels his legs, He fights since the time of Horus, Not
conquering nor being conquered,» (2006LichtheimM:1.103–104).
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25 And Abraham
reproved Abimelech because of a well of water, which Abimelech's servants had
violently taken away. 26 And Abimelech said, I know not who hath done this
thing: neither didst thou tell me; nor have I heard of it except this day. 27
And Abraham took sheep and oxen, and gave them unto Abimelech ; and both of
them made a covenant. 28 And Abraham set seven ewe-lambs of the flock, by
themselves. 29 And Abimelech said unto Abraham; What mean these seven
ewe-lambs which thou hast set by themselves ? 30 And he said. For these seven
ewe-lambs shalt thou take from my hand, that they may be a witness unto me
that I have dug this well. 31 Wherefore he called that place Beersheba ;
because there they swore, both of them. 32 Thus they made a covenant at Beer-sheba;
then Abimelech rose up, and Phichol the chief captain of his host, and they
returned into the land of the Philistines.
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Contractual Witnessing Similarity The similarity lies in the mandatory use of
witnesses and material objects to legalize a transaction, reflecting the same
Near Eastern legal principle found in the Code of Hammurabi where lack of
formal evidence in property exchange is equated with theft.
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Mesopotamia The procedure for
concluding agreements is established in the Babylonian «Code of Hammurabi» (ca. 1760 BCE). It states: «§
7. If a man purchase silver or gold, man-servant or maid-servant, ox, sheep,
or ass, or anything else from a man's son, or from a man's servant without
witnesses or contracts, or if he receive (the same) in trust, that man shall
be put to death as a thief.» (1920HandcockPSP:10).
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28 And Abraham
set seven ewe-lambs of the flock, by themselves. 29 And Abimelech said unto
Abraham; What mean these seven ewe-lambs which thou hast set by themselves ?
30 And he said. For these seven ewe-lambs shalt thou take from my hand, that
they may be a witness unto me that I have dug this well.
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Numerological Correspondence In both traditions, the number
«seven» is used as a sacred marker of the
absolute completeness of an action.
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Egypt Regarding Egyptian mythology, the Egyptian concept of the
Seven Hathors is well known: «A complex form of the goddess Hathor’s cult;
evidently, her simultaneous incarnation into seven hypostases» (2004РакИВ:286). Hathor («Enclosure of Horus»), the wife of the
god Horus, represents the principle of joy, feminine love, and motherhood. Furthermore, in the Pyramid of Unis (5th Dynasty, ca. 2353–2323 BCE), Recitation
№ 223 states: «…who swallowed
his seven uraei and his seven neckbones came into being, [who governs] his
seven Enneads and hears the sovereign’s case.» (2007AllenJP:60). In the «Coffin Texts» (2134–2040 BCE),
Spell № 213, reads: «I eat of red emmer, and seven loaves are in the sky in On
with Re seven portions are [on earth] with Geb, seven portions are with
Osiris.» (1973FaulknerRO:170). Similarly, in the «Book of the Dead» it is stated: «I have made meat
offerings unto the seven kine and unto their bull.» (1901BudgeEAW:481).
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28 And Abraham
set seven ewe-lambs of the flock, by themselves. 29 And Abimelech said unto
Abraham; What mean these seven ewe-lambs which thou hast set by themselves ?
30 And he said. For these seven ewe-lambs shalt thou take from my hand, that
they may be a witness unto me that I have dug this well.
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Numerological Correspondence In both traditions, the number
«seven» is used as a sacred marker of the absolute completeness of an action.
|
Mesopotamia In the Akkadian «Epic of Gilgamesh»,
the numeral seven is mentioned repeatedly: «Six days and seven nights came the wind and flood, the storm
flattening the land. When the seventh day arrived, the storm was pounding,
the flood was a war-struggling with itself like a woman writhing (in labor).»
(1989KovacsMG:101). The text further records: «When a seventh day arrived I sent forth a dove and
released it. <…> Seven and seven cult vessels I put in place, and (into
the fire) underneath (or: into their bowls) I poured reeds, cedar, and myrtle.»
(1989KovacsMG:145). The standard version of the «Epic of Gilgamesh» was first
written in the Old Babylonian period (1800–1600 BCE) (1989KovacsMG:xxii). The Atrahasis myth tells that at a
meeting of the gods, the god «We-ila, who
had personality, They slaughtered in their assembly. From his flesh and blood
Nintu mixed clay.» From this mixture, «Seven produced males, [Seven] produced
females.» (1999LambertWG_CivilM:59–63). The «Myth of Atrahasis» was composed
ca. 1600 BCE (1989KovacsMG:xxvi).
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33 And Abraham
planted an orchard in Beer-sheba, and called there on the name of the Lord,
the God of everlasting. 34 And Abraham sojourned in the land of the
Philistines many days.
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Dendrological Sacralization A similarity in endowing the
tamarisk with the status of a cult object, serving as a material medium for
invoking the deity.
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Egypt According to the
legend, «The waves of the sea carried the sarcophagus with the dead body of
Osiris to the shores of Byblos; the surf cast it onto the land, and the
sarcophagus came to rest upon a young tamarisk sprout. While Isis wandered,
the tamarisk had time to grow, becoming tall and mighty, and the sarcophagus
ended up inside the trunk» (2007РакИ:97). After the
recovery of Osiris's sarcophagus, «the tamarisk became his sacred plant»
(2004РакИВ:80).
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Weaning Period
There is little evidence beyond a
few documentary sources and images on pottery and tomb walls regarding infant
feeding and weaning practices prior to and during the Roman period in Egypt.
During the Pharaonic period (2686–332 BCE) in Egypt, documentary sources
indicate that infants were breastfed for up to three years (2001DuprasTL_FairgrieveSI)
Gloss
34 And
Abraham sojourned in the land of the Philistines many days.
The mention of the Philistines (Sea Peoples) in Canaan is viewed as a redactional emendation of the protograph. The «Philistines» appear in the Levant during the 12th century BCE (2017MaeirAM_HitchcockLA; 2018BenjaminM); thus, their presence in the patriarchal narrative serves as a later terminological update to an earlier ethnic or geographic designation.
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of Genesis Chapter 21
The multidimensional analysis of Genesis 21, conducted through the lenses of archaeology, medicine, jurisprudence, and ancient Near Eastern literature, establishes a robust synchronism between the biblical narrative and the cultural-historical horizon of the Middle Bronze Age (approx. 2000–1550 BCE).
1. Geriatric Support and Social Stability (Linguistics
and Sociology)
The birth of Isaac in Abraham's «old age» (Gen 21:2) correlates with the Egyptian concept of the «staff of old age» (imy-is) found in the Instruction of Ptahhotep (6th–12th Dynasties). This is not merely a biological description but a precise socio-legal term for a designated successor who ensures the continuity of the ancestral line and the transmission of «the words of the ancestors».
2. Operational Protocol of Circumcision (Medicine and
Archaeology)
The mandate for circumcision (Gen 21:4) is supported by archaeological evidence from Naga ed-Deir (5th Dynasty), where mummified remains confirm the systematic practice of this surgical procedure. Historical records from Herodotus and frescoes from the reign of Djedkare (24th century BCE) demonstrate that by the II millennium BCE, this intervention was a highly organized ritual, particularly among the priestly and elite classes of Egypt.
3. Lactation and Weaning Chronology (Medicine and
Documentary Sources)
The "great feast" marking Isaac's weaning (Gen 21:8) corresponds to the three-year breastfeeding cycle documented in Pharaonic Egypt (Dupras & Fairgrieve). This biological and social milestone reflects an authentic Middle Bronze Age developmental threshold, where the transition from nursing was a significant lifecycle event.
4. Legitimation and Inheritance Jurisprudence (Law and
History)
The conflict between Sarah and Hagar (Gen 21:10) mirrors the legal frameworks of Mesopotamia (Code of Hammurabi § 170) and Egypt (Pyramid Texts № 641). The distinction between the "son of the free woman" and the "son of the bond-woman" is a reflection of II millennium BCE property laws, where the legitimacy of an heir depended on formal paternal recognition and the mother's social status.
5. Ethnicity and Geographic Identifiers (Linguistics
and Ethnography)
The description of Ishmael as an «archer» in the wilderness of Paran (Gen 21:20) aligns with Egyptian literary motifs from the Story of Sinuhe and the Admonitions of Ipuwer. The persistent identification of desert nomads (Shasu/Amu) as «Bowmen» (Setjet) in Middle Kingdom stelae provides a precise ethnographic context for the Ishmaelite tradition.
6. Contractual Witnessing and Property Rights
(Jurisprudence)
Abraham’s transaction at Beersheba (Gen 21:27-30) adheres to the strict evidentiary standards of the Code of Hammurabi (§ 7). The use of seven ewe-lambs as a «witness» (te'udah) demonstrates a sophisticated understanding of Babylonian-style contractual law, where transactions without material witnesses or contracts were legally void.
7. Numerological Correspondence (Textual Criticism and
Semiotics)
The use of the number «seven» in the naming of Beer-sheba reflects a pan-regional sacred marker of «completeness» or «oath-taking». This is evidenced by the Seven Hathors and Seven Uraei in Egyptian texts (Pyramid and Coffin Texts) and the heptadic structure of the Epic of Gilgamesh and Atrahasis (18th–17th centuries BCE).
8. Dendrological Sacralization (Archaeology and Cultic
History)
The planting of a tamarisk in Beersheba (Gen 21:33) finds a direct parallel in the Osiris myth (Byblos/Egypt tradition), where the tamarisk (Tamarix nilotica) is sacralized as a material medium for divine presence. This reflects an ancient practice of marking sacred sites through specific botanical markers, common to the Levant and the Nile Valley.
Summary
The cumulative evidence from medicine (3-year nursing, circumcision), law (Hammurabi’s inheritance and contract codes), and archaeology (Naga ed-Deir, 5th Dynasty frescoes) suggests that the narrative of Genesis 21 is not a late literary construct but a document preserving authentic Middle Bronze Age (c. 2000–1600 BCE) socio-legal and cultural data. The linguistic and material parallels with Egypt and Mesopotamia indicate a high degree of "local color" and technical accuracy that would be difficult to replicate in a significantly later period.
Linguistic and Onomastic Analysis of Genesis 21:
Egyptian Influence and Datation
The linguistic layer of Genesis 21 reveals several levels of loanwords and semantic calques that indicate the author's deep integration into the Egyptian linguistic environment of the II millennium BCE.
1. Onomastics (Personal Names)
Hagar: Many linguists (e.g., W.A. Ward) associate this
name with the Egyptian root hgr, designating a «foreigner» or a resident of
frontier regions, analogous to the Semitic Ger. In the context of Genesis 21,
this emphasizes her status as «the Egyptian» (ha-mitsrit).
Ishmael: Although the name is Semitic, his life path in Chapter 21 is closely tied to Egypt (taking a wife from the land of Egypt, Gen 21:21). Egyptian sources from the New Kingdom period feature Semitic names with a similar structure, characteristic of the Hyksos period and the subsequent era.
2. Titulary and Social Terminology
Bondwoman / Servant (Amah / Shiphchah): In Gen 21:10,
Sarah refers to Hagar as amah. Linguistic analysis (e.g., K. Kitchen) shows
that the status of a «slave-concubine» in Genesis legally corresponds with
precision to the Egyptian term hm.t, referring to a woman with specific rights
but a lower status compared to the legal wife.
Staff of Old Age: While the Hebrew construction is used in the text, the concept itself is a direct semantic calque of the Egyptian technical term imy-is («staff of old age»). This is not a natural Semitic idiom but a borrowed concept from Egyptian court etiquette, as seen in the Instruction of Ptahhotep.
3. Lexicon and Phraseology
The Appointed Time (Gen 21:2): The phrase "at the
appointed time" (la-moed) correlates with the Egyptian concept of nw (a
fixed moment in time or season), frequently used in medical and religious texts
to denote the term of childbirth or the fulfillment of a prophecy.
Circumcision (Mulah): Despite the Semitic root, the
description of the procedure as an act of purification and transition to
maturity (Gen 21:4) is stylistically close to the Egyptian formulas of «ablution» and «purity» (w‛b), which Herodotus later
recorded as the primary motive for Egyptian circumcision.
4. Dendrological Terminology
Tamarisk (Eshel): Gen 21:33 utilizes the rare word eshel. While in Hebrew it is a general name for a tree, its use in the context of a sacred act in Beersheba resonates with the Egyptian isir / isr (tamarisk), which was not merely a tree but a ritual object in the cult of Osiris.
Conclusion for Datation:
The presence of these lexemes and conceptual calques—specifically the «staff of old age» and the distinct legal status of the bondwoman—suggests that the author possessed a technical knowledge of the Egyptian language and law from the Middle or early New Kingdom. This makes a late (Babylonian) origin for this specific textual layer unlikely, as these specialized Egyptian legal formulas were no longer relevant by the 6th century BCE.
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 5, 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 21. About round ligament of femur. March 5, 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
NB! Fair practice / use: copied for the purposes of criticism, review, comment, research and private study in accordance with Copyright Laws of the US: 17 U.S.C. §107; Copyright Law of the EU: Dir. 2001/29/EC, art.5/3a,d; Copyright Law of the RU: ГК РФ ст.1274/1.1-2,7
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