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 22
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 22 Analysis [iii] Notes to Chapter 22 [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 22 Analysis
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Excerpt from the
Book of Genesis (1922LeeserI:24-25)
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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 it came to pass after these things, that God did tempt Abraham,
and he said unto him, Abraham, and he said. Behold, here am I. 2 And he said,
Take now thy son, thy only one, whom thou lovest, even Isaac, and get thee into
the land of Moriah ; and offer him there for a burnt-offering upon one of the
mountains which I will tell thee of. … 18 And in thy seed shall all the
nations of the earth be blessed ; because that thou hast obeyed my voice. 19
And Abraham returned unto his young men ; and they rose up, and went together
to Beer-sheba; and Abraham dwelt at Beer-sheba.
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Psychopathological symptomatology. There is a correspondence in the recording of altered states of
consciousness (hallucinations and delirium), which may result from
intoxication on one hand and a space-occupying lesion in the brain on the
other.
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Mesopotamia In the Akkadian «Epic of
Gilgamesh», the ailing hero speaks
in a state of delirium: «Enkidu raised his eyes, ... and spoke to the
door as if it were human: "You stupid wooden door, with no ability to
understand ... ! Already at 20 leagues I selected the wood for you, until I
saw the towering Cedar ... Your wood was without compare in my eyes".»
(1989KovacsMG:60). The standard version of the «Epic of Gilgamesh», first
written in the Old Babylonian period (1800-1600 BCE) (1989KovacsMG:xxii).
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1 And it came to pass after these things, that God did tempt Abraham,
and he said unto him, Abraham, and he said. Behold, here am I. 2 And he said,
Take now thy son, thy only one, whom thou lovest, even Isaac, and get thee
into the land of Moriah ; and offer him there for a burnt-offering upon one
of the mountains which I will tell thee of. … 18 And in thy seed shall all
the nations of the earth be blessed ; because that thou hast obeyed my voice.
19 And Abraham returned unto his young men ; and they rose up, and went
together to Beer-sheba; and Abraham dwelt at Beer-sheba.
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Nosological consistency. There is a parallel in the recording of specific cognitive distortions
(auditory hallucinations or delirium) as symptoms of central nervous system
damage.
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Egypt The «Edwin
Smith Papyrus» (1650–1550 BCE), specifically in Cases № 7 and № 8, describes
cerebral dysfunction resulting from cranial trauma (1930BreastedJH:175,201; sae.saw-leipzig.de). In Case № 8 of
the «Edwin Smith Papyrus», mention is made of a patient into whom something
demonic has penetrated from the outside; modern translators interpret this as
a clinical description of the consequences of a stroke
(2014MeltzerES_SanchezGM:92; 2; sae.saw-leipzig.de).
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1 And it came to pass after these things, that God did tempt Abraham,
and he said unto him, Abraham, and he said. Behold, here am I. 2 And he said,
Take now thy son, thy only one, whom thou lovest, even Isaac, and get thee
into the land of Moriah ; and offer him there for a burnt-offering upon one
of the mountains which I will tell thee of. |
Cultural-ritual parallelism. A typological similarity in the perception of human sacrifice as a
legitimate and supreme instrument of interaction between man and the deity. |
Egypt During the First Dynasty (c. 3078–2900 BCE), servant sacrifices were
practiced in Abydos (2024CampbellRA). Near the fortress of Mirgissa, in the region of the Second Nile
Cataract, a ritual burial was discovered containing the skull of a sacrificed
individual dating to the Middle Kingdom era (1963VilaA). In the vicinity of the Avaris palace, a burial pit was uncovered
containing animal skeletons and disarticulated human remains associated with
a religious context dating to the beginning of the 18th Dynasty
(2010FuscaldoP).
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1 And it came to pass after these things, that God did tempt Abraham,
and he said unto him, Abraham, and he said. Behold, here am I. 2 And he said,
Take now thy son, thy only one, whom thou lovest, even Isaac, and get thee
into the land of Moriah ; and offer him there for a burnt-offering upon one
of the mountains which I will tell thee of. |
Cultural-ritual parallelism. A typological similarity in the perception of human sacrifice as a
legitimate and supreme instrument of interaction between man and the deity. |
Middle East Artifacts associated with human sacrifice have been identified during
excavations: in the Sumerian cities of Ur and Kish; at Syrian sites including
Tell Umm el-Marra (dating to 2500–2200 BCE), Shiyukh Tahtani (mid-third
millennium BCE), and Ebla (2000–1900 BCE); within the Levant at Jericho
(dating to 1750–1650 BCE) and in Late Bronze Age Jordan, with the emphasis
typically placed on young individuals and animals (2015RechtL).
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1 And it came to pass after these things, that God did tempt Abraham,
and he said unto him, Abraham, and he said. Behold, here am I. 2 And he said,
Take now thy son, thy only one, whom thou lovest, even Isaac, and get thee
into the land of Moriah ; and offer him there for a burnt-offering upon one
of the mountains which I will tell thee of. 3 And Abraham rose up early in
the morning, and saddled his ass, and took two of his young men with him, and
Isaac his son; and he clave the wood for the burnt-offering, and arose, and
went unto the place of which God had told him. 4 On the third day Abraham
lifted up his eyes, and saw the place afar off. 5 And Abraham said unto his
young men, Abide ye here with the ass, and I and the lad will go yonder, and
we will worship, and then come again to you. 6 And Abraham took the wood for
the burnt-offering, and laid it upon Isaac his son ; and he took in his hand
the fire and the knife ; and they went both of them together. 7 And Isaac
spoke unto Abraham his father, and said, My father; and he said, Here am I,
my son. And he said. Behold, here is the fire and the wood ; but where is the
lamb for a burnt-offering? 8 And Abraham said, God will provide himself the
lamb for a burnt-offering, my son ; so the went both of them together. … 13
And Abraham lifted up his eyes, and looked, and behold, there was a ram that
was afterward caught in a thicket by his horns; and Abraham went and took the
ram, and offered him up for a burnt-offering in the stead of his son.
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Ritual substitution and nosological correspondence. The similarity in the
performance of the rite and the transition from human to animal sacrifice
manifests, on one hand, in historical reality, and on the other, within a
psychopathological state (hallucinosis) characteristic of organic brain
lesions in the frontal lobes. |
Egypt In the story «The Tale of the
Shipwrecked Sailor» (Middle Kingdom), says: «I stuffed myself and put
some down, because I had too much in my arms. Then I cut a fire drill, made a
fire and gave a burnt offering to the gods.» (2006LichtheimM:1.212). In Egypt, the direction of an
offering «to the heavens through burning was always known, but did not enjoy
such popularity as in Asia» (2021МюллерМ:2021:206). Pyramid
Texts (2350-2175 BCE) in Utterance № 669 (1961a): «To say: A prince ascends -
a great burnt-offering on the interior of the horizon;» (1952MercerSAB:476). In the «Edwin Smith Papyrus» (1650–1550 BCE), case № 22 describes a
fixed gaze in a patient with a severe cranial injury (2014MeltzerES_SanchezGM:158;
sae.saw-leipzig.de). In this
situation, it apparently refers to a cerebral contusion with a fracture of
the skull base, as bleeding from the nasal passages is specified. Human sacrifices among the Egyptians «existed at an earlier period, as
later the gods were offered cakes in the form of humans and animals as a
widely recognized substitution for human sacrifices»; however, «human victims
were still burned in Eileithyiaspolis even in the time of Plutarch. That the
offering of human sacrifices previously held significant importance is also
confirmed by certain drawings» (2021МюллерМ:207). |
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24 And his concubine, whose name was Reumah, she also bore Tebach, and
Gachani, and Thachash, and Maachah.
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The borrowing of the word «concubine». |
The ancient term likely originates
from an Anatolian source (2021NoonanBJ:176-177).
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In Sumerian Ur, 'The royal burial ritual was accompanied by human sacrifices. The number of victims varied from five or six to seventy or eighty individuals, but a specific number of servants was required to remain at the lord's coffin; the tomb was not merely filled with earth, but rather a complex and lengthy funeral ceremony was performed as part of the burial rite' (1961ВуллиЛ).
Verbal perseveration
(frontal lobe lesion?)
1 And it came to pass after these things, that God did
tempt Abraham, and he said unto him, Abraham, and he said. Behold, here am I.
7 And Isaac spoke unto Abraham his father, and said,
My father; and he said, Here am I, my son. And he said. Behold, here is the
fire and the wood ; but where is the lamb for a burnt-offering?
11 But the angel of the Lord called unto him out of heaven, and said, Abraham, Abraham; and he said. Here am I.
Rigid persistence
(prefrontal cortex damage?)
9 And they came to the place which God had told him
of; and Abraham built there an altar, and laid the wood in order, and bound
Isaac his son, and laid him on the altar above the wood.
10 And Abraham stretched forth his hand, and took the knife to slay his son.
«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).
Gloss
14 And Abraham called the name of that place, Adonai-yireh : as it is said to this day, On the mount of the Lord it shall be seen.
This explanation may date back to the first half of the first millennium BCE. Numerous glosses are contained in the Edwin Smith Papyrus (1650-1550 BC), compiled by a scribe presumably from the Hyksos era (1930BreastedJH).
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of Genesis Chapter 22
Chronological
and Geographical Framework:
The artifacts and texts span from the First Dynasty of Egypt (c. 3078 BCE) to the Middle Bronze Age (c. 1750–1650 BCE) in the Levant (Jericho) and the 18th Dynasty of Egypt. This timeline establishes a stable regional tradition of human sacrifice in Mesopotamia (Ur, Kish), Syria (Ebla), and Egypt (Abydos, Avaris), providing a concrete historical backdrop for the patriarchal narratives.
Cultural-Ritual
Parallelism:
There is a profound typological similarity in the perception of human sacrifice as a legitimate supreme instrument of interaction with the deity. The «burnt offering» mentioned in Genesis 22:2 finds direct textual parallels in the Pyramid Texts (c. 2350–2175 BCE) and the Tale of the Shipwrecked Sailor, where offerings to the heavens through burning were recognized rituals.
Linguistic
Markers:
The borrowing of the term «concubine» from Anatolian sources serves as a critical linguistic anchor. It suggests that the text reflects a period of intense contact with Asia Minor, aligning the narrative with the migratory and trade realities of the 2nd millennium BCE.
Ritual
Substitution and Evolution:
The transition in Genesis from child sacrifice to animal sacrifice mirrors documented Egyptian practices where figurines/cakes replaced humans. This «ritual substitution» represents a shift in both historical reality and the narrative resolution of the text.
Psychopathological
Symptomatology:
The description of Abraham’s experience (Genesis 22:1-2) shows a correspondence with altered states of consciousness recorded in the Epic of Gilgamesh (c. 1800–1600 BCE), where Enkidu experiences delirium and hallucinatory dialogues. This suggests that ancient authors were capable of recording complex cognitive distortions.
Nosological
Consistency and Medical Context:
The Edwin Smith Papyrus (c. 1650–1550 BCE) provides a scientific parallel. Cases № 7, 8, and 22 offer clinical descriptions of cerebral dysfunction, «demonic» penetration (stroke/lesion), and fixed gazes resulting from cranial trauma. This provides a medical basis for interpreting the «voices» and «visions» in Genesis as symptoms of organic brain lesions, specifically in the frontal lobes.
Synthesis
of Reality and Pathology:
The analysis suggests that the biblical account is a literary-medical record where the performance of a traditional rite (human sacrifice) intersects with a specific psychopathological state (hallucinosis), allowing the author to describe a religious «test» through the lens of observable clinical symptoms.
Summary
The analysis demonstrates a multidimensional similarity between the biblical narrative and Ancient Near Eastern medical and archaeological records from the 3rd to 2nd millennia BCE. By aligning the chronology of sacrificial practices in Ur and Egypt with the nosological descriptions in the Edwin Smith Papyrus, the study posits that Genesis 22 reflects a historical reality of ritual substitution framed within a sophisticated literary recording of a clinical hallucinatory state. The presence of repetitive verbal responses and rigid behavioral patterns suggests the possibility of organic brain pathology, specifically perseveration linked to frontal lobe damage, manifesting as a pathognomonic sign of neurological dysfunction in the protagonist. The presence of repetitive verbal responses and rigid behavioral patterns suggests the possibility of organic brain pathology, specifically perseveration linked to frontal lobe damage, manifesting as a pathognomonic sign of neurological dysfunction in the protagonist. The convergence of cultural, linguistic, and medical data points to Avaris — a long-standing Semitic cultural hub since the Second Intermediate Period (c. 1782–1550 BCE) — as the most probable location and period for the conceptualization of this text, where Semitic traditions integrated with advanced Egyptian clinical observations leading into the beginning of the 18th Dynasty.
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 6, 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 22. About round ligament of femur. March 6, 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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