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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Excerpts 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,
Similarity, Borrowings, Inversions)
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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» was 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. |
Nosological Consistency There is a parallel in the
recording of specific cognitive distortions (auditory hallucinations or
delirium) as symptoms of central nervous system damage.
|
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, Case № 8 of the «Edwin Smith
Papyrus», mentions 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 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 (ca. 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 (1963VilaA). Furthermore,
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,
as well as at Syrian sites including Tell Umm el-Marra (dating to
2500–2200 BCE), Shiyukh Tahtani (mid-third millennium BCE), and Ebla
(2000–1900 BCE). Similar
evidence exists within the Levant at Jericho (dating to 1750–1650 BCE)
and in Late Bronze Age Jordan, with an emphasis typically placed on young
individuals and animals (2015RechtL). 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). «Myth of Atrahasis», composed ca.
1600 BCE (1989KovacsMG:xxvi). In Sumerian Ur, «the royal funeral ritual was
accompanied by human sacrifice. The number of victims ranged from five or six
to seventy or eighty individuals; however, a specific number of attendants
was required to remain by the sovereign’s coffin. The tomb was not merely
filled with earth; instead, a complex and protracted funerary ceremony was
performed during the burial rite.» (1961ВуллиЛ:60). See note!
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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 «Tale of the Shipwrecked Sailor» (Middle Kingdom) the narrator
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:206). The «Pyramid Texts» (2350–2175 BCE) specifically Utterance № 669 (1961a),
state: «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 case,
it apparently refers to a cerebral contusion with a fracture of the skull
base, as bleeding from the nasal passages is specified. Furthermore, according to Müller, 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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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-Cultic
Correspondence An identical
form of sacrifice and a commonality in the selection of permissible objects. |
Mesopotamia The Akkadian
«Epic of Gilgamesh» tells of a slaughter: «Then I sent out everything in all
directions and sacrificed (a sheep). I offered incense in front of the
mountain-ziggurat. Seven and seven cult vessels I put in place, and (into the
fire) underneath (or: into their bowls) I poured reeds, cedar, and myrtle.
The gods smelled the savor, the gods smelled the sweet savor, and collected
like flies over a (sheep) sacrifice.» (1989KovacsMG:145). The standard
version of the «Epic of Gilgamesh» was first written in the Old Babylonian
period (1800–1600 BCE) (1989KovacsMG:xxii). Animal sacrifice
is mentioned in a letter from Ashmad to Askudum (Mari archives, ARM 26/1 24):
«[he] killed a donkey in the temple of Sin in Harran <...> Ka-Iska must
sacrifice a donkey» (1988CharpinD:152–154). In another letter, ARM 35 29 from the Mari Royal
Archives, Hali-hadun writes to his lord Zimri-Lim and mentions the kings of
Ida-Maraṣ (l'Ida-Maraṣ) who entered into a treaty and feasted with him, «who
together with my lord killed the donkey foals» (1988CharpinD:159, 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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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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Burial Ritual
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).
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.
These explanations may date back to the first half of the first millennium BCE. The practice of compiling explanatory glosses has deep roots in ancient Egyptian scientific texts. The early explanations date back to the first half of the second millennium BCE. For example, numerous glosses are contained in the Edwin Smith Papyrus (1650–1550 BCE), compiled by a scribe presumably from the Hyksos period (1930BreastedJH; sae.saw-leipzig.de).
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of Genesis Chapter 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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