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 26
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 26 Analysis [iii] Notes to Chapter 26 [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 26 Analysis
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Excerpts from the
Book of Genesis (1922LeeserI:31-32)
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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 there was a
famine in the land, beside the first famine that was in the days of Abraham ;
and Isaac went unto Abimelech, the king of the Phihstines, unto Gerar. See note! |
Ecologic-Economic
Determination A notable convergence
in documenting climatic shifts—specifically severe aridity in the
Levant—which negatively impacted both crop production and animal husbandry,
resulting in acute food insecurity and subsequent migratory movements. |
Egypt In the «Admonitions
of Ipuwer» (12th Dynasty), we find: «Lo, the great hunger and suffer,
<…> Lo, [one eats] herbs, washed down with water, Birds find neither
fruit nor herbs, One takes --- from the mouth of pigs, No face is bright ...
hunger.» (2006LichtheimM:1.154–155). The «Prophecies
of Neferti» (reign of
Amenemhet I, 12th Dynasty) states: «Behold: the sun has faded, it shines no more, and men see
it not. There will be no life if the sun is hidden behind clouds, and all
living things are afflicted by its exhaustion. … There is no water in the
river of Egypt; even a foot traveler crosses it. … The south wind overcomes
the north wind… hunger will force people to catch it [the bird] and consume
it for food… disaster will strike the land from this food of the nomads who
have invaded its territories. Enemies will come from the East; Asiatics will descend
into Egypt. … Men will forge copper weapons and demand bread.» (1978КоростовцевМА:245–246). Furthermore, the «Famine Stela»
testifies that during a period of social distress, Pharaoh Djoser (3rd
Dynasty) ordered immediate sacrifices to be brought to Khnum (2004РакИВ:158). This inscription, apparently made during the
Ptolemaic era, records a period of food shortages.
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1 And there was a
famine in the land, beside the first famine that was in the days of Abraham ;
and Isaac went unto Abimelech, the king of the Phihstines, unto Gerar.
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Climatically Determined
Catastrophe A similarity in their
perception of famine as a fundamental threat to societal existence, serving
as the primary trigger for shifts in the territorial and social status of populations
during the early 2nd millennium BCE. |
Mesopotamia In the Akkadian Epic of Gilgamesh, famine is invoked in an address to
one of the gods: «Instead of your bringing on the Flood, would that famine
had occurred to slay the land!» (1989KovacsMG:103). 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 there was a
famine in the land, beside the first famine that was in the days of Abraham ;
and Isaac went unto Abimelech, the king of the Phihstines, unto Gerar. 2 And
the Lord appeared unto him, and said, Go not down into Egypt; dwell in the
land which I shall tell thee of 3 Sojourn in this land, and I will be with
thee, and will bless thee ; for unto thee, and unto thy seed, will I give all
these countries, and I will perform the oath which I swore unto Abraham thy
father ; … 10 And Abimelech said, What is this thou hast done unto us ? How
easily might one of the people have lain with thy wife, and thou wouldst have
brought guiltiness upon us. 11 And Abimelech charged all his people, saying,
He that toucheth this man or his wife shall surely be put to death. … 24 And
the Lord appeared unto him the same night, and said, I am the God of Abrarham
thy father; fear not, for I am with thee, and I will bless thee, and multiply
thy seed for the sake of Abraham my servant.
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Alimentary and
Intoxicational Delirium A similarity is
observed in the clinical descriptions of altered consciousness, which may
result from severe exhaustion (hypoglycemia) or systemic intoxication during
infectious diseases (such as typhoid fever), leading to productive delusional
symptoms and hallucinatory experiences.
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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). Notably, the biblical
narrative may reflect a state of cognitive confusion (altered consciousness)
resulting from hypoglycemia due to severe food shortages.
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1 And there was a
famine in the land, beside the first famine that was in the days of Abraham ;
and Isaac went unto Abimelech, the king of the Phihstines, unto Gerar. 2 And
the Lord appeared unto him, and said, Go not down into Egypt; dwell in the
land which I shall tell thee of 3 Sojourn in this land, and I will be with
thee, and will bless thee ; for unto thee, and unto thy seed, will I give all
these countries, and I will perform the oath which I swore unto Abraham thy
father ; … 10 And Abimelech said, What is this thou hast done unto us ? How
easily might one of the people have lain with thy wife, and thou wouldst have
brought guiltiness upon us. 11 And Abimelech charged all his people, saying,
He that toucheth this man or his wife shall surely be put to death. … 24 And
the Lord appeared unto him the same night, and said, I am the God of Abrarham
thy father; fear not, for I am with thee, and I will bless thee, and multiply
thy seed for the sake of Abraham my servant.
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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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7 And the men of
the place asked (him) concerning his wife ; and he said, She is my sister ;
for he feared to say, She is my wife ; lest, (said he,) the men of the place
should kill me for Rebekah, because she is of a handsome appearance. 8 And it
came to pass, when he had been there a long time, that Abimelech, the king of
the Philistines, looked out at a window, and saw, and behold, Isaac was
sporting with Rebekali his wife. 9 And Abimelech called Isaac, and said,
Behold, of a surety she is thy wife : and how saidst thou, She is my sister?
And Isaac said unto him, Because I thought, Perhaps I may die for her. 10 And
Abimelech said, What is this thou hast done unto us ? How easily might one of
the people have lain with thy wife, and thou wouldst have brought guiltiness
upon us.
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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) Spell №
148: «The lightning flash strikes,
the gods are afraid, Isis wakes pregnant with the seed of her brother Osiris.
She is uplifted, (even she) the widow, and her heart is glad with the seed of
her brother Osiris. She says: ''O you gods, I am Isis, the sister of Osiris,
who wept for the father of the gods, (even) Osiris who judged the
slaughterings of the Two Lands''.» (1973FaulknerRO:125).
In the «Lamentations of Isis», the goddess sings: «I am a woman beloved
by her brother, your wife, your sister by your mother» (1940МатьеМВ:79). Marriage
with a sister was a «most common occurrence» among Egyptians, while «polygamy
was theoretically unlimited, though in practice it was not widespread» (2021МюллерМ:197). Furthermore, marriages between brothers
and sisters in pharaonic families were contracted «to preserve the royal
bloodline» (2012EshraghianA_LoeysB).
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7 And the men of
the place asked (him) concerning his wife ; and he said, She is my sister ;
for he feared to say, She is my wife ; lest, (said he,) the men of the place
should kill me for Rebekah, because she is of a handsome appearance. 8 And it
came to pass, when he had been there a long time, that Abimelech, the king of
the Philistines, looked out at a window, and saw, and behold, Isaac was
sporting with Rebekali his wife. 9 And Abimelech called Isaac, and said,
Behold, of a surety she is thy wife : and how saidst thou, She is my sister?
And Isaac said unto him, Because I thought, Perhaps I may die for her. 10 And
Abimelech said, What is this thou hast done unto us ? How easily might one of
the people have lain with thy wife, and thou wouldst have brought guiltiness
upon us.
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Legal Synonymy of
Statuses There is a clear
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 (e.g., in the Nuzi
archives). |
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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18 And Isaac dug
again the wells of water, which they had dug in the days of Abraham his
father, and which the Philistines had stopped after the death of Abraham ;
and he called their names after the names by which his father had called
them. 19 And the servants of Isaac dug in the valley, and found there a well
of springing water. 20 And the herdmen of Gerar did strive with Isaac's
herdmen, saying, The water is ours : and he called the name of the well
Essek; because they strove with him. 21 And they dug another well, and they
strove for that also : and he called the name of it Sitnah. 22 And he removed
from there, and dug another well ; and for that they strove not: and he
called the name of it Rechoboth, and he said. For now the Lord hath made room
for us, and we shall increase in the land. … 25 And he built there an altar,
and called upon the name of the Lord, and pitched there nis tent : and the
servants of Isaac dug there a well. … 32 And it came to pass the same day,
that Isaac's servants came, and told him concerning the well which they had
dug, and they said unto him. We have found water. 33 And he called it Shibah
: therefore is the name of the city Beer-sheba unto this day.
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Hydrological Legitimization
of Power A similarity in their
perception of well construction and possession as a fundamental act of
political dominance and the legal consolidation of territory by a specific
lineage or ruler. |
Mesopotamia In a letter from Yasim-El to his lord Zimri-Lim (Royal Archive of
Mari, ARM 26/2 419), the author boasts of the construction
of a well: «I have dug a well eight reeds deep; I have raised the water
level, and I gave Atamrum water to drink, and he rejoiced greatly.»
(1988CharpinD_LafontB:306–308, 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 the Lord
appeared unto him the same night, and said, I am the God of Abrarham thy
father; fear not, for I am with thee, and I will bless thee, and multiply thy
seed for the sake of Abraham my servant. |
Oneiric Prognostics There is a notable similarity
in the treatment of dreams as a legitimate channel of communication with the
deity. In this framework, the «oneiric experience» is transformed into a
mandatory operative scenario that dictates subsequent historical or legal
actions. |
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). Furthermore, the «Prophecies of Neferti» (reign of Amenemhet I, 12th Dynasty) contains 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). Similarly, the «Story of Sinuhe» (Middle Kingdom) recounts a vision: «Lo, this flight which the servant made-I did not
plan it. It was not in my heart; I did not devise it. I do not know what
removed me from my place. It was like a dream. As if a Delta-man saw himself
in Yebu, a marsh-man in Nubia.» (2006LichtheimM:1.230–231). 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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31 And they rose
up betimes in the morning, and they swore one to the other; and Isaac sent
them away, and they departed from him in peace. |
Diplomatic Immunity The identity of the
speech construction (formulaic expression) codifies the subject’s transition
into the status of a «protected ally», thereby providing a legal guarantee of
his personal safety and sovereign protection within a foreign jurisdiction.
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Egypt The «Pyramid
Texts» (2350–2175 BCE), specifically
Utterance
№ 697 (2170b) , state:
«"Come in peace", say the Two Enneads to thee.»
(1952MercerSAB:518).
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34 And when Esau
was forty years old he took to -wife Judith the daughter of Beeri, the
Hittite, and Bahsemath the daughter of Elon the Hittite. |
Matrimonial
Parallelism The indication of
acquiring two wives serves as a specific characteristic of the
«steppe/desert» hero (Seth/Esau), emphasizing his distinct status outside the
primary line of inheritance. This narrative device reinforces the character's
affiliation with the peripheral, elemental domain.
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Egypt In the myth of the
«Contendings of Horus and Seth» (New Kingdom
period), the goddess Neith advises Ra: «Thou shalt double Seth in his
possessions, and thou shalt give him Anat and Astarte, both of thy daughters,
and thou shalt place Horus upon the throne of his father, Osiris.» (1940МатьеМВ:86).
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34 And when Esau
was forty years old he took to -wife Judith the daughter of Beeri, the
Hittite, and Bahsemath the daughter of Elon the Hittite. |
Ethnogenetic Verification Fixation of the presence of Indo-European
groups (Hittites) in the Levant as a consequence of a migratory wave element.
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Levant In approximately 1800 BCE, a
case of the presence of a Lycian [Hittite] from Western Asia Minor was
recorded in Byblos, Phoenicia (1966KitchenKA).
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Gerar
1 And there
was a famine in the land, beside the first famine that was in the days of
Abraham ; and Isaac went unto Abimelech, the king of the Phihstines, unto
Gerar.
17 And
Isaac departed thence, and pitched his tent in the valley of Gerar, and dwelt
there.
20 And the
herdmen of Gerar did strive with Isaac's herdmen, saying, The water is ours :
and he called the name of the well Essek; because they strove with him.
26 Then
Abimelech went to him from Gerar, and Achuzzath his friend, and Phichol the
chief captain of his army.
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).
Gloss 1 (Philistines)
1 And there
was a famine in the land, beside the first famine that was in the days of
Abraham ; and Isaac went unto Abimelech, the king of the Phihstines,
unto Gerar.
14 And he
had possession of flocks, and possession of herds, and great store of servants;
and the Philistines envied him.
15 And all
the wells which his father's servants had dug in the days of Abraham his
father, these the Philistines stopped, and filled them with earth.
18 And
Isaac dug again the wells of water, which they had dug in the days of Abraham
his father, and which the Philistines had stopped after the death of
Abraham ; and he called their names after the names by which his father had
called them.
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.
Gloss 2 (Beer-sheba)
3 And he called it Shibah : therefore
is the name of the city Beer-sheba unto this day.
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 26
The interdisciplinary analysis identifies a systemic similarity between the biblical narrative and the legal, medical, and material cultures of the Near East and Egypt during the 18th–14th centuries BCE (Middle to Late Bronze Age).
1.
Ecologic-Economic Determination (Climate-Driven Migration)
Global Crisis Models: The convergence in documenting «great hunger» in Genesis, the Prophecies of Neferti (12th Dynasty, ~1990 BCE), and the Epic of Gilgamesh (Old Babylonian version, ~1800–1600 BCE) reflects actual climatic shifts (aridization) of the 2nd millennium BCE. Famine is presented as a fundamental existential threat and a macro-economic trigger for trans-regional migrations.
2.
Pathopsychological Realism (Cognitive Dysfunction)
Nosological Consistency: The text records specific signs of altered states of consciousness in Isaac (hallucinatory episodes), which correlate clinically with the effects of severe hypoglycemia. Such pathologies are meticulously described in the Epic of Gilgamesh (Enkidu’s delirium) and the Edwin Smith Surgical Papyrus (Cases No. 7 & 8, ~1650–1550 BCE), proving the existence of empirical knowledge regarding neuro-cognitive impairments in the High Bronze Age.
3.
Juridical Unification (The «Wife-Sister» Legal Model)
Legal Camouflage: A total similarity is observed in the application of the «wife-sister2 model (Gen. 26:7–11), which functioned as a legitimate juridical instrument in the Nuzi archives (HSS 5 80, 5 69, ~15th century BCE), and in the Egypt. This status served as a mechanism for elevating a woman's social protection.
4.
Technological and Hydrological Sovereignty (The Well as a Cultural Marker)
Mesopotamian Influence: The emphasis on well construction (Gen. 26:15–22) serves as a direct indicator of Mesopotamian and Semitic arid-zone technologies. Unlike Egypt, where the Nile provided constant water access, in Mesopotamia and the Levant—as documented in the Mari archives (ARM 26/2 419, ~18th century BCE)—a well functioned as a unique juridical object verifying territorial sovereignty and the right to inhabit the land.
5.
Archetypal and Territorial Dualism (Seth–Osiris)
Compensatory Legal Mechanisms: The study highlights the analogy between the Seth–Osiris dichotomy and the Esau–Jacob relationship. The acquisition of two wives by Seth (The Contendings of Horus and Seth) or Esau acts as a documented mythological and legal method of providing territorial and status compensation for a hero excluded from the primary genealogical line.
6.
Memorial-Legal Priority and Ethnogenetic Verification
Stationary Funerary Estates: The similarity in the drive to acquire a permanent funerary estate (Machpelah) reflects the Egyptian tradition of «houses of eternity» (Tale of Sinuhe, ~19th century BCE). Furthermore, the fixation on Hittite (Indo-European) presence in the Levant (Gen. 26:34) aligns with archaeological records from Byblos (~1800 BCE) regarding early migratory waves from Western Asia Minor.
Summary
The comparative analysis identifies the core information of Genesis 26 as an empirical record of Bronze Age realities (18th–15th centuries BCE). The study underscores a shared similarity in interpreting famine as a climatically determined catastrophe and documenting altered consciousness as a clinically recognized pathology (consistent with the Edwin Smith Papyrus and the Epic of Gilgamesh). The presence of the «wife-sister» legal model (Nuzi, Egypt) and the focus on well construction—a distinct Mesopotamian influence (Mari) contrasting with Egyptian traditions—anchors the text in a period of high administrative and medical complexity. Combined with the Seth–Osiris archetypal dualism, these factors confirm that the narrative reflects a sophisticated synthesis of the legal, medical, and technological knowledge of the 2nd millennium BCE, subsequently updated by later redactors (e.g., the 12th-century BCE «Philistin» anachronism).
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 8, 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 26. About round ligament of femur. March 8, 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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