Book manuscript: Arkhipov S.V. Medical Record: The Contribution of a Middle Bronze Age Egyptian Physician to the Book of Genesis. Kyrö: Author’s Edition, 2026. – 312 pp. – 2 tables. – Bibliographical references: 856 entries. play.google.com , books.google.com
Chapter 5
Title section of the medical record
Vayishlach
of the Book of Genesis narrates the circumstances surrounding the injury to a
human hip joint (Gen. 32:23–33). In our view, the creation of this religious
and philosophical work dates back to the late 17th–early 16th centuries BCE,
postdating the Minoan eruption (2025АрхиповСВ; 2026ArkhipovSV). It stands as the oldest
written record preserving the earliest known information about the ligament of
the head of femur in Homo sapiens, its injury, and the consequences of this
trauma on gait function. This source also contains details about the first
recorded casualty, his life, health, and family. The religious and mythological
nature of the narrative is frequently counterbalanced by scientifically
verifiable facts and actual events from human history.
The
body of collected information and its preliminary analysis allow us to assert
that the "first patient" featured in the Book of Genesis indeed once
lived on Earth. Therefore, constructing a "medical record" for this
figure appears permissible to us. At the same time, the hero presented on the
pages of this literary work may have had a real historical prototype. Resolving
the debate over historicity could be achieved through a controlled
archaeological investigation of Jacob's legendary burial site – the Cave of the
Patriarchs in Hebron (Gen. 23:19–20, 49:29–30, 50:13). Regrettably, to this
day, this mountain cave has not been excavated or systematically documented
(2020ArnonN_MommsenH).
Personnel
in modern medical facilities often refer to "medical records" as
"case histories" (patient histories). This designation, as a
universally accepted term with a touch of literary flair, accords well with the
essence of our primary source of information. It will be used as a synonym. The
singularity of the chosen topic and the creation of a medical record for a
character in a religious work are obvious. However, we perceive the importance
of this work for understanding all stages in the chronicle of hip joint
research, as well as the refinement of diagnosis, treatment, and prevention of
its pathological conditions. Medical records are traditionally filled out
starting from the title section. In this section, the patient is identified by
name, date of birth, age, and sex. This section contains notes regarding the
date and time of seeking medical attention, date and place of birth,
occupation, workplace and residential addresses, as well as details about next
of kin. Upon completion of treatment, the title page records the date of
discharge or death, special circumstances, and sometimes the officials who
certified the lethal outcome.
The direct compilation of a medical record begins with determining chief complaints and gathering the "history" (anamnesis). The latter term derives from the Greek word "ἀνάμνησις" – "recollection" or "reminiscence" (1899ВейсманА). The "past medical history" (Lat. anamnesis vitae) is filled out first. This section includes data regarding the patient's birth and development, prior health status, and previous treatment, if any was rendered. Here, living and working conditions, occupational hazards, details about relatives, hereditary syndromes, and interactions with individuals from other regions or with animals as sources of infectious diseases are recorded. In cases where direct contact with the patient is difficult or impossible, eyewitnesses and family members are interviewed. Excerpts from collateral medical documentation and electronic databases are incorporated into the past medical history. The gathered information related to the illness or injury aids in establishing a correct diagnosis and, ultimately, achieving a cure.
We
know that, in accordance with traditional Hebrew pronunciation, the casualty
bore the name Ya'akov, son of Yitzchak, son of Abraham, son of Terach, son of
Nachor, son of Serug, son of Reu, son of Peleg, son of Ever, son of Shelach,
son of Arpachshad, son of Shem, son of Noach, son of Lamech, son of
Metushelach, son of Chanoch, son of Yared, son of Mahalalel, son of Keinan, son
of Enosh, son of Sheit, son of Adam (Gen. 5:3–32, 11:10–26, 21:3, 25:26). In
Russian literary form, he is titled Iakov, son of Isaak, son of Avraam, son of
Farra, son of Nakhor, son of Serukh, son of Ragav, son of Falek, son of Ever,
son of Sal, son of Arfaksad, son of Sim, son of Noy, son of Lamekh, son of
Mafusail, son of Enokh, son of Iared, son of Maleleil, son of Kainan, son of
Enos, son of Sif, son of Adam. Among adherents of Judaism and Christianity, he
is respectfully called "Patriarch Jacob".
A second name is known – "Yisrael" (Israel), which was "given" by an angel (Gen. 32:29). According to another version, the patriarch was thus named by God: "your name shall no longer be called Ya'akov, but Yisrael" (Gen. 35:10). Later, the nation would be named similarly: the "children of Israel" (Gen. 32:33). From history, the ancient Hebrew Kingdom of Israel is known. Today, the modern State of Israel flourishes. This name has become an integral part of the chronicle of human civilization. It also holds significant importance for medical science in connection with the first recorded patient who suffered an injury to the ligament of the head of femur.
Jacob's
male sex is clearly determined in the text of the Book of Genesis. Prior to
birth, it is said of him and his twin: "the children struggled together
within her" (Gen. 25:22). Immediately after birth, a masculine designation
is applied to Jacob – "brother" (Gen. 25:26). In other words, a male
offspring, depending on age: a man or a boy. His mother calls Jacob
"son"; in turn, he identifies himself as the "son of
Rebekah" (Gen. 27:8, 13, 43, 29:12). Later, Jacob marries the
"daughter" of Laban – that is, a woman who subsequently gave birth to
a child by natural means (Gen. 29:23, 32). His wives perceive Jacob as a man,
referring to him as "husband" (Gen. 29:32, 34, 30:15). The concept of
"father" is repeatedly used in relation to him (Gen. 35:18; 37:4,
10–11, 35, 42:35–36, 43:2, 7, 11).
According
to the Book of Jubilees, composed in 153–105 BCE, Jacob was born in the year
2046 from the creation of the world (1913CharlesRH). To convert the ancient
Hebrew chronology into the Gregorian calendar, we utilized the electronic tool
Hebrew Calendar Converter (hebcal.com). Here and below, when converting
dates, it is assumed that the specified year falls on the first day of the
Hebrew month of Nisan. As a result, according to the Book of Jubilees, Jacob
was born in 1714 BCE.
We
have conducted our own correlation of historical facts and verses from the Book
of Genesis. The approximate date of the eruption of the Santorini volcano was
selected as the reference point. In accordance with our conclusions, Jacob was
born approximately in 1677 BCE (Gen. 25:26). The dates of his life calculated
by us will naturally change if subsequent research reveals that the explosion
of the mountain on the island of Thera occurred, for example, in 1597 or around
1560 BCE (2007SalzerMW_HughesMK; 2024FantuzziT). In that case, Jacob's prototype
migrated to the banks of the Nile in 1595 or around 1558 BCE, and was born in
1665 BCE or approximately in 1628 BCE, respectively.
The
aforementioned dates pertain to the Second Intermediate Period of Egyptian
history, which began around 1720 BCE and concluded around 1540 BCE
(2009StiebingWH). At the time of Jacob's birth, the Nile Valley was likely
ruled by Pharaoh Mentuhotepi I, who succeeded King Aaqen (Aya) on the throne in
1690 BCE, or perhaps King Dedumose II, who ascended the throne around 1640 BCE
(2002BunsonMR).
This time frame corresponds to the end of the Old Babylonian Period in Mesopotamia, defined as the interval of 2003–1595 BCE (1990FrayneDR). The Babylonian Kingdom was then ruled by Ammi-ditana from 1683 to 1647 BCE, followed by Ammi-saduqa from 1646 to 1626 BCE (2018BeaulieuPA).
At
the time of Jacob's birth, the family lived near the well of
"Beer-Lahai-Roi", which was located "between Kadesh and
Bered" in the land of the "Negev" (Gen. 16:14, 24:62, 25:11). In
turn, according to the Book of Numbers (Bamidbar), the "Negev" was
situated in the south of the "land of Canaan" (Num. 33:40). Near
"Kadesh", the region of "Gerar" is indicated, with
"Shur" on the other side (Gen. 20:1). "Negev" is the name
for the south of Judea, "Kadesh" is a settlement site in the
southeast, and "Shur" is a fortification structure protecting Egypt
from raids by Bedouin nomads (1999ГерцЙ). Indeed, the text contains a clarification
regarding Shur, which was localized "before Egypt, as thou goest toward
Asshur" (Gen. 25:18). It is assumed that "Bered" is a location
in the Negev desert 70 miles south of Jerusalem (1915MastermanEWG). Some
sources tentatively suggest that this was a settlement.
The
city of "Kadesh" mentioned in the Book of Genesis, along with
"En-mishpat", belonged to the country of the "Amalekites"
(Gen. 14:7). The toponym possibly originates from "Yam HaMelakh (Salt
Sea)" in the Valley of "Siddim" (Gen. 14:4). The "Salt
Sea" is unequivocally the Dead Sea. Consequently, "Siddim" is the
Dead Sea valley, which constitutes a section of the northern part of the East
African Rift. It is assumed that the settlement in question appears in the
Books of Deuteronomy (Devarim) and Numbers (Bamidbar) as
"Kadesh-barnea" (Num. 32:8, 34:4; Deut. 1:2, 19, 9:23). It is
identified with the Iron Age archaeological site Tel El-Qudeirat, excavated in
the northern Sinai Peninsula, on the southern border of Canaan and the western
part of Edom (2009BryceT).
As
the primary source informs us, north of "Gerar" lay the "Oak
Grove of Mamre" (Gen. 18:1). Further below it is clarified: "Mamre,
which is Hebron, in the land of Canaan" (Gen. 23:19). "Gerar" is
a valley where the "Philistines" once settled (Gen. 26:17–18). The latter
term designating the Philistines we consider to be a later gloss. The
Philistines migrated from the Aegean Sea, settling the coastal portion of the
southern Levant at the beginning of the 12th century BCE (2014Yasur-LandauA).
In
subsequent parts of the Pentateuch, it is noted that biblical "Kadesh"
was located in the Wilderness of "Paran", and according to other
verses, in the Wilderness of "Zin" (Num. 13:26, 20:1). According to
tradition, the people of Israel wandered in these places led by the Old
Testament Moses. In this context, "Kadesh" is indicated near the
southern border of "Edom" (Num. 20:14, 16). The settlement existed in
the northeastern Sinai Peninsula near a mountain range with the peak
"Hor" (Num. 20:22). Here, the south of the Transjordanian Highlands,
now called Al-Sharat, is implied.
Non-biblical Kadesh is mentioned in the Annals of Thutmose III regarding the Battle of Megiddo carved in the Temple of Karnak (2006LichtheimM). This refers to Kadesh on the Orontes River flowing through modern Syria. The city was also besieged by the army of Ramesses II (2006LichtheimM). The mention of this toponym is unlikely in the context of Jacob's biography. Accordingly, his place of birth can be correlated with the arid region of the northern Sinai Peninsula south of the Judean Mountains, near the border of present-day Israel and Egypt.
[vi]
Until
about the age of seventeen, Jacob apparently lived with his parents in
"Be'er-Sheba" (Beersheba) (Gen. 27:33). Our primary source mentions
the wilderness of "Be'er-Sheba", where Hagar, Abraham's concubine,
got lost (Gen. 21:14). Similarly, Abraham designates a place "in the land
of the Philistines" (Gen. 21:31–34). Later in the text, the city of
"Be'er-Sheba" appears, where Isaac's servants dug the well of
"Shiba" (Gen. 26:33). From "Be'er-Sheba", Jacob travels on
foot to "Haran", built in "Paddan-aram" (Gen. 27:43, 28:2,
5–7, 10). Twenty years later, he sets out for the site of his injury from the
"field" in the suburbs of "Haran" (Gen. 31:4, 18, 38, 41).
The
current administrative centre of Be'er-Sheba is located in the Negev Desert. To
the east, approximately two kilometres away, lie the excavated ruins of the
ancient settlement of Tel Be'er-Sheba. The earliest traces left there by humans
date back to the end of the 5th millennium BCE (2006GileadI_VardiJ). This
designated area turned out to be completely abandoned for approximately 2,000
years during the Bronze Age (1979ГердосИ_ШтернИ). Compelling evidence for the existence of the
settlement of Be'er-Sheba dates to 1050–1025 BCE (1984BraemerF).
"Aram"
appears among the toponyms of Northern Syria almost 3,000 years BCE as
"A-ra-muki", and the Mesopotamian settlement "Arame"
(A-ra-meki) is recorded in cuneiform texts of the 22nd century BCE
(2000LipińskiE).
The
city of Haran (Harran) figures in documents from the end of the 3rd millennium
BCE (2002HollowaySW). This settlement grew prosperous at the intersection of
caravan routes, serving as an outpost for the merchants of Ur in the first half
of the 2nd millennium BCE (1996GreenTM). "Haran" is mentioned in a
letter (ARM 26/1 24) from Ashmad to Askudum, preserved in the Mari archives
(1988DurandJ-M). The Mesopotamian archives of Mari date to the first third of
the 18th century BCE (1956Munn-RankinJM).
The name of the settlement Haran derives from the Akkadian word "ḫarrānu", translated, among other meanings, as "road, journey, caravan" (1956GelbIJ_Oppenheim AL). Currently, this is a district centre of the Şanlıurfa Province in Turkey. In satellite imagery, the valley of Haran appears as a green oasis in the southern part of the Armenian Highlands. In shape, the region resembles a rectangle extending about 50 km from north to south and approximately 30 km from west to east. Previously, this area on the map belonged to Northern Mesopotamia, appertaining to the Akkadian Empire and later to Babylonia. North of the fertile region of Haran, one of the oldest sanctuaries – Göbekli Tepe – has been excavated, dating back about 11,000 years (2008CurryA). This indicates that the territory has been inhabited by humans since ancient times. Jacob's grandfather Abraham stayed in Haran for some time after leaving "Ur of the Chaldees" (Gen. 11:31).
[vii]
At
the end of the day following his injury, Jacob settles in a place he names
"Succoth" (Gen. 33:17). The Akkadian term "su-uk-ki-šu" is
known, meaning the bank of a canal or river, derived from "usukku" – "side"
(2004OppenheimAL). This word appears in an inscription by King Neriglissar
(1912 LangdonS). "Succoth" is mentioned in the Book of Joshua
(Yehoshua 13:27), in the Book of Judges (Shofetim 8:4–8, 14–18) as being
located not far from "Penuel" and the Jordan crossing, and also in
the First Book of Kings (Melakhim I 7:46), as situated in the vicinity of the
Jordan near "Zarethan" (1978БроерМ_ЙосифонД,b). As stated in the Book of Joshua (Yehoshua
3:16), near "Zarethan" by the bank of the Jordan River stood the city
of "Adam" (1978БроерМ_ЙосифонД,b).
Archaeologists identify this biblical settlement with the archaeological site
of Tell Damia on the eastern bank of the Jordan (1963LappPW).
We
believe the traces of the Old Testament encampment of Succoth should be sought
in the area of the Jordanian town of Damia, spread across the Wadi Abu
el-Shenanir region. The designated settlement thrives on the road leading to
the ancient ford across the Jordan and the non-functional Damia Bridge. Along
the northern boundary of the Wadi Abu el-Shenanir area, lying on an elevation,
flows the Zarqa River (Jabbok).
Several
months after Jacob's injury, the family relocates to the city of
"Shechem" (Gen. 33:18). "Shechem" (Nablus) is today a major
administrative centre among the mountains of Samaria. Settlement of the area
occurred in 4500–3200 BCE; signs of urbanization are observed in 1900–1750 BCE,
and by 1650–1550 BCE, it is already a wealthy city (1992FreedmanDN).
Archaeological excavations have shown that between 1650 and 1550 BCE, the
structures of Shechem were destroyed three times, with a break in human
activity lasting until 1450 BCE (1974DeverWG).
Several
years later, Jacob's family migrates from Shechem southward "to Mamre,
Kiryath-arba, which is Hebron" (Gen. 35:27). Hebron prospered in the
17th–16th centuries BCE, was subsequently destroyed, and remained desolate
throughout the late Bronze Age (2005Na'amanN). From this location, at the end
of his life, Jacob sets out "to Be'er-Sheba" and further into Egypt
(Gen. 46:1, 5–6).
Jacob
arrives in Egypt at the age of "one hundred and thirty years" (Gen.
47:9). Such an age exceeded the mythical "ideal lifespan of human
life" of 110 years attributed to sages (1979ЛившицИГ_РубинштейнРИ). The hero dies after proclaiming
his testament (Gen. 49:33). As stated above, by this point he had lived
"in the land of Goshen", which is "in the land of Egypt,
seventeen years" (Gen. 47:27–29). According to the Book of Jubilees, Jacob
passed away "in the fourth year of the fifth week of the forty-fifth
jubilee", or in the year 2188 from the creation of the world
(1913CharlesRH). When converted to modern chronology, this is approximately
1572 BCE. In accordance with our conclusions, Jacob died approximately in
1606–1605 BCE. If following the text literally, his demise falls in 1590 BCE,
that is, 17 years after settling in Egypt (Gen. 47:18). In our view, the
migration took place in 1607 BCE.
The
dates calculated by us are reckoned from the time of the Santorini volcanic
eruption around 1610 BCE. The dating will change if it turns out that the
Minoan catastrophe occurred in 1597 or 1560 BCE (2007SalzerMW_HughesMK;
2024FantuzziT). In this case, Jacob or his prototype arrived in the Nile Valley
in 1595 or around 1558 BCE. Consequently, he died in 1597–1596 BCE or in
1541–1540 BCE.
In the late 17th – early 16th centuries BCE in northern Egypt, the 15th and 16th Dynasties (Great Hyksos and Lesser Hyksos) ruled in parallel from 1640 to 1532 BCE, while in the south, the 17th Dynasty ruled from 1640 to 1550 BCE. Among the Great Hyksos, the reigning periods of Apepi I from 1585 to 1553 BCE and Khamudi approximately from 1550 to 1540 BCE are relatively well established (2002BunsonMR).
The
Book of Genesis reports that Jacob lived "one hundred and forty-seven
years" in total (Gen. 47:28). At the same time, he remarked that he had
not attained to "the days of the years of the life of my fathers in the
days of their pilgrimage" (Gen. 47:9). From our perspective, which
accounts for the date of the Santorini volcanic eruption, Jacob passed away in
1606–1605 BCE. Like the entire population of the Eastern Mediterranean, he
endured the consequences of the Minoan cataclysm: inhaling volcanic dust,
drinking water contaminated with volcanic ash, suffering from a deficit of heat
and light radiation, being exposed to acid rain, and – prior to migrating to
Egypt – suffering from malnutrition. These factors are capable of shortening
the lifespan of an elderly man who had spent many years wandering and engaging
in manual labour. Apparently, Jacob died at the age of 71–72. Such figures may
elicit a certain degree of skepticism. Average life expectancy in Ancient Egypt
was 18.6 years due to high infant mortality. Women lived an average of 29.7
years, and men 34.4 years (1996BietakM).
Jacob's
relatives, both ancestors and descendants, lived significantly longer (Gen.
11:32, 25:7, 35:28). Adam lived for 930 years (Gen. 5:5), Terach 205 years
(Gen. 11:32), Abraham 175 years (Gen. 25:7), Isaac 180 years (Gen. 35:28), and
Joseph 110 years (Gen. 50:22, 26). In Mesopotamia, mythical longevity was
attributed to historical figures, much like in the Book of Genesis. A king list
compiled by Sumerian scribes at the end of the 2nd millennium BCE was
discovered. According to it, the kings of "the first dynasty after the
flood also ruled for an average of a thousand years, and later for two hundred
years" (1961ВуллиЛ).
In
our view, in assigning Jacob 147 years of life, the authors were following
Mesopotamian literary tradition to satisfy the patron of the work.
Jacob
spent his final years in Egypt, in the land of "Goshen", which is
also called "Rameses" (Gen. 46:28, 47:11, 27–29). Apparently, this
locality was situated near the residence of Joseph, who said: "thou shalt
dwell in the land of Goshen, and thou shalt be near unto me" (Gen. 45:10).
At the same time, Joseph worked outside the land of "Goshen", as he
went out to meet his father (Gen. 46:29). It is reasonable to assume that the
office of Jacob's son was located in Avaris or Heliopolis. The mention of the
land of "Rameses" is a gloss. Apparently, the Book of Genesis refers
to the territory in the Nile Delta surrounding the city of Pi-Ramesses (House
of Ramesses). The settlement received its name and became the capital of Egypt
under Pharaoh Ramesses II (2024FranzmeierH). Egyptologists estimate that he
ruled approximately from 1290 to 1224 BCE (2002BunsonMR).
A.H.
Gardiner (1924) suggested that the biblical land of "Goshen" should
be sought in the eastern Nile Delta. According to E. Naville, the land of
"Goshen" was located further east, "not far" from the
country. At the western entrance to the Goshen valley, with the capital
Pe(r)-sopd(u) ("House of Sopdu", also called "House of the
Sycamore"), modern "Saft el-Hinna", lay the twentieth nome of
the Delta, later designated as the "Arabian nome" (2021МюллерМ). In the ancient Egyptian text
Story of Sinuhe, composed in the 20th–18th centuries BCE, it is stated: "I
crossed the Maaty River near the Sycamore and reached the Island of
Snefru" (2006LichtheimM).
Jacob's body was mummified according to Egyptian custom and, in accordance with the deceased's wishes, buried in "the land of Canaan", namely "in the cave of the field of Machpelah", which is "before Mamre, which is Hebron" (Gen. 23:19, 50:2, 13).
[xi]
Jacob
arrived in Northern Mesopotamia before sustaining his hip joint injury (Gen.
28:7, 10). He also departed Haran without any signs of pathology in the said
articulation (Gen. 31:18). Jacob never returned there, meaning he could not
have consulted or been treated by physicians of that region. Such specialists,
including those of a surgical profile, are mentioned in the Code of Hammurabi,
compiled around 1760 BCE (1920HandcockPSP). However, there is no evidence of
human anatomical knowledge in Sumerian culture and Babylonia, and autopsies of
deceased bodies were not performed (1959KevorkianJ; 2010GellerMJ). This implies
a narrow degree of awareness among Mesopotamian doctors regarding pathological
anatomy and physiology. Translated Mesopotamian texts reveal that Babylonian
medicine contained a considerable amount of magic, and treatment consisted of a
combination of prescriptions and visionary verbal formulas. While in
Mesopotamian records of the 2nd millennium preference was still given to the
physician rather than the exorcist, mysticism later came to dominate
(2010GellerMJ).
During
Jacob's lifetime in Canaan (modern-day Israel and the Palestinian Authority),
no significant progress in healthcare was observed. The Book of Genesis
likewise makes no mention of physicians practicing in this territory; among
medical occupations, only "midwives" are noted (Gen. 35:17, 38:28).
Priests of the Judaic tradition later possessed certain insights into medicine
and human anatomy. First and foremost, they were familiar with the normal and
pathological anatomy of sacrificial animals, though experimental studies in
veterinary medicine were undertaken only on a small scale. Rabbis understood
that information acquired in this manner could not be unconditionally applied
to humans, whose bodies were not studied due to specific religious views
regarding the deceased (1959KevorkianJ). The people of Israel did not train
professional doctors until the Alexandrian period, although empirical medicine
coexisted with the priestly treatment system (1947CastiglioniA).
Our
primary source discusses the pathomorphology of hip dislocation, as well as the
mechanism and consequences of this injury. This knowledge could not have been
borrowed from Mesopotamia or synthesized within the Levant. By process of
elimination, we arrive at the conclusion that the description of the pathology of
the ligament of the head of femur is of Egyptian origin.
Hypothetically,
Jacob only sought medical assistance from physicians upon reaching Egypt (Gen.
46:6). Based on our calculations, it appears to us that his prototype was
examined by Egyptian medical personnel following his relocation to the Nile
Valley in 1607 BCE. By that time, his son Joseph already occupied the highest
office at the pharaoh's court (Gen. 41:40–44). It is reasonable to believe that
the vizier easily arranged a consultation, examination, and treatment for his
father by the finest doctors in the land. Furthermore, Joseph's father-in-law
was "Poti-phera priest of On" (Gen. 41:45, 46:20). Priests acted as
intermediaries when patients appealed to Sekhmet, the goddess of disease; they
performed sacrificial ceremonies, uttered lofty incantations, and voiced the
pleas of the suffering (2012GabrielRA). Rational priests undoubtedly formed a
conceptual understanding of human somatic and psychiatric illnesses, as well as
their therapy.
Egyptian
medicine dates back to 3300 BCE (2009KellyK). After 3200 BCE, militaristic
activity along the banks of the Nile created a need for surgery. There is no
doubt that qualified medical personnel accompanied the army (1998SullivanR).
Surgery reached an advanced state during the Old Kingdom (2613–2181 BCE),
whereas writings from the New Kingdom period (1567–1085 BCE) point to its
decline (1989RowlingJT). In Ancient Egypt, medicine was classified among the
high sciences, and thus the profession attracted the state's outstanding minds
(2012GabrielRA). Egyptian doctors were educated in temple schools and belonged
to the priestly caste (2009KellyK). Hesy-Ra, who practiced dental care, is
recognized as the oldest specialized healer in the Nile Valley lands
(1969GhaliounguiP). In the Late Old Kingdom, the guild of medical practitioners
was headed by Irenakhty Niankhpepy, who bore the titles: Chief Physician of the
Great House, Eye Physician of the Great House, Abdominal Physician of the Great
House, and Guardian of the Anus (1974PorterB_MossRLB). Accordingly, in the
mid-to-late 3rd millennium BCE, Egyptian civilization acquired highly
specialized medical workers. Based on studied records, it must be noted that no
comparable level was observed in Mesopotamia even at the beginning of the 2nd
millennium BCE.
Jacob
was granted the honor of a personal audience with the pharaoh (Gen. 47:7–10).
Such an audience is plausible in the Middle Kingdom era or later. In the Old
Kingdom, beholding the "earthly deity" was permitted only to a select
few (2004РакИВ). An
autobiographical inscription in the tomb of the royal architect of a 5th
Dynasty ruler recounts an incident where his chief builder "fainted",
and "physicians were urgently summoned with their papyri" for him
(2001КоростовцевМА).
This demonstrates that pharaohs occasionally dispatched medical personnel to
provide aid to subjects. To the meeting with the king, Joseph "brought
in" his father, who, upon concluding the conversation, "went out from
before Pharaoh" (Gen. 47:7, 10). Earlier it was stated that after his
injury, Jacob "halted upon his thigh" and walked "slowly"
(Gen. 32:32, 33:14). The visual manifestation of the condition undoubtedly
caught the ruler's attention and may have prompted an order to call doctors for
examination and treatment as a token of favour. This ruler commanded a staff of
"magicians" (soothsayers) and "wise men" (scholars) who
were summoned to interpret dreams (Gen. 41:8, 24). A royal decree directing
these specialists to assist physicians in healing Jacob's long-standing
affliction would be expected.
In
the realization of such a scenario, the patient would need to be interviewed
and examined, therapy prescribed, and rituals performed. The pharaoh's order
would imply an oral or written report on the execution of the command. Jacob's
"miraculous" recovery is not described in the Book of Genesis, which
means a positive treatment outcome was not achieved by the Egyptian healers.
Few would dare report such a result in person. Rather, the Chief Physician of
the Great House set down on papyrus the circumstances of the injury, the
diagnostic findings, and the actions undertaken by the physicians and priests. This
document may have originated in 1607–1606 BCE.
Title & Contents / Chapter 1 / Chapter 2 / Chapter 3 / Chapter 4 / Chapter 5 / Chapter 6 / Chapter 7 / Chapter 8 / Chapter 9 / Chapter 10 / Chapter 11 / Chapter 12 / Chapter 13 / Chapter 14 / Chapter 15 / Chapter 16 / Chapter 17 / Chapter 18 / Chapter 19 / Chapter 20 / Chapter 21 / Chapter 22 / Chapter 23 / Chapter 24 / Chapter 25 / References / Notes
Russian-language version:
Титул и оглавление / Глава 1 / Глава 2 / Глава 3 / Глава 4 / Глава 5 / Глава 6 / Глава 7 / Глава 8 / Глава 9 / Глава 10 / Глава 11 / Глава 12 / Глава 13 / Глава 14 / Глава 15 / Глава 16 / Глава 17 / Глава 18 / Глава 19 / Глава 20 / Глава 21 / Глава 22 / Глава 23 / Глава 24 / Глава 25 / Список литературы
Author of the publication
Arkhipov S.V. – Independent Researcher, MD, PhD, Orthopedic Surgeon, Medical Writer, Finland.
Correspondence: Sergey Arkhipov, e-mail: archipovsv @ gmail.com
Publication history
October 23, 2026 - online version of the book is published.
Suggested citation
Arkhipov S.V. Medical Record: The Contribution of a Middle Bronze Age Egyptian Physician to the Book of Genesis. Chapter 5. About the round ligament of the femur. October 23, 2026. https://roundligament.blogspot.com/2026/10/medical-record-chapter-5.html
Note
Keywords
hip joint, hip dislocation, osteoarthritis, ligament of the head of femur, ligamentum teres, ligamentum capitis femoris, Minoan Eruption, Bronze Age, Ancient Medicine, Ancient Egypt, Edwin Smith Papyrus, Biblical Chronology, Genesis, Genesis Protograph, Bereshit
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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