New publications of our resource in 2026 The initial phase of collecting data on LCF, accumulated prior to the 20th century, is largely complete. Next, we plan to analyze and synthesize thematic information, adding data from the 20th and 21st centuries. The work will focus primarily on: prevention, diagnosis, arthroscopy, plastic surgery, and endoprosthetics. Marсh 8 , 2026 Great Compilation. Chapter 25 Great Compilation. Chapter 26 Marсh 7 , 2026 Great Compilation. Chapter 24 Marсh 6 , 2026 Great Compilation. Chapter 22 Great Compilation. Chapter 23 Marсh 5 , 2026 Great Compilation. Chapter 21 Marсh 4 , 2026 Great Compilation. Chapter 20 Marсh 3 , 2026 Great Compilation. Chapter 18 Great Compilation. Chapter 1 9 Marсh 2 , 2026 Great Compilation. Chapter 16 Great Compilation. Chapter 17 Marсh 1 , 2026 LCF in 2026 (February) Quotes from articles and books published in February 202...
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 25
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 25 Analysis [iii] Notes to Chapter 25 [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 25 Analysis
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Excerpt from the
Book of Genesis (1922LeeserI:29-30)
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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 Then Abraham took again a wife, and her name was Keturah. 2 And she
bore him Zimran, and Yokshan, and Medan, and Midian, and Yishbak, and Shuach.
3 And Yokshan begat Sheba, and Dedan. And the sons of Dedan were Asshurim,
and Letushim, and Leiimmim. 4 And the sons of Midian : Ephah, and Epher, and
Chanoch, and Abida, and El-daah. All these were the children of Keturah. 5
And Abraham gave all that he had unto Isaac. 6 But unto the sons of the
concubines that Abraham had, Abraham gave gifts; and he sent them away from
Isaac his son, while he was yet living, eastward, unto the east country. |
Regulation of collateral heir status. The texts exhibit a similarity in the employment of inter vivos acts
(such as gifting or formal recognition) to strictly demarcate inheritance
rights and mitigate potential claims from the offspring of concubines against
the primary heir. |
Mesopotamia According to the «Code of Hammurabi» (ca. 1760 BCE): «§ 170. If a
man's wife bear him children and his maid-servant bear him children, and the
father during his life time say to the children which the maid-servant bore
him : «My children», and reckon them with the children of his wife, after the
father dies the children of the wife and the children of the maid-servant
shall divide the goods of the father's house equally. The child of the wife
shall have the right of choice at the division. §171. But if the father
during his lifetime have not said to the children which the maid-servant bore
him : «My children», after the father dies, the children of the maid-servant
shall not share in the goods of the father's house with the children of the
wife. The maid-servant and her children shall be given their freedom. The
children of the wife may not lay claim to the children of the maid-servant
for service. The wife shall receive her dowry and the gift which her husband
gave and deeded to her on a tablet, and she may dwell in the house of her
husband and enjoy (the property) as long as she lives. She cannot sell it,
however, for after her (death) it belongs to her children.»
(1920HandcockPSP:28). The Nuzi archive contained a
contract (H67), according to which «As for (the concubine's) offspring, Gilimninu
shall [not] send (them) away. Any sons that out of the womb of Gilimninu [to
She]nnima may be bor[n, all the] lands, buildings, [whatever their
description,] to (these) sons are given.» 1928SpeiserEA:32).
Cuneiform tablets from Nuzi date back to the mid-second millennium BCE
(1976SelmanMJ:120).
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3 And Yokshan begat Sheba, and Dedan. And the sons of Dedan were
Asshurim, and Letushim, and Leiimmim. … 19 And these are the generations of
Isaac, the son of Abraham: Abraham begat Isaac.
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Genealogical Model. Similarity in the application of a linear principle for listing
male-line descendants, wherein the process of reproduction is described as a
direct action of the masculine principle without mentioning the female. |
Egypt The first pair of gods were Shu and
Tefnut. «At the beginning of creation, they were born of Ra-Atum» (2007РакИ:45). According to the Heliopolitan cosmogony recorded in the «Bremner-Rhind
Papyrus», specifically in the text known as «The Book of Knowing the
Creations of Ra», it appears that the creator god of the universe, Ra-Atum,
was male (2007РакИ:28-29). Pyramid Texts (2350-2175 BCE) Utterance
№ 527 (1248a-c): «To say:
Atum created by his masturbation in Heliopolis. He put his phallus in his
fist, to excite desire thereby.» (1952MercerSAB:325). Pyramid of Pepi I (6th
Dynasty, ca. 2289–2255 BCE) Recitation № 522 при разделке жертвенного быка сказано: «what is in his scrotum is for the four gods
that Horus gave birth to and desired, Hapi, Imseti, Duamutef, and
Qebehsenuef;» (2007AllenJP:185).
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6 But unto the sons of the concubines that Abraham had, Abraham gave
gifts; and he sent them away from Isaac his son, while he was yet living,
eastward, unto the east country.
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Borrowing of the word
«concubine». |
This ancient term likely originates from an Anatolian source
(2021NoonanBJ:176-177). |
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7 And these are the days of the years of Abraham's life which he
lived, one hundred seventy and five years. 8 Then Abraham departed this life,
and died in a good old age, an old man, and full of years, and was gathered
to his people. |
Chronological Hyperbolization. The use of anomalously large
numbers serves as a literary device to denote the antiquity of the era and
the sacred status of the described characters in both traditions.
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Mesopotamia In Mesopotamia, historical figures were attributed legendary
longevity. There existed a list of kings compiled by Sumerian scribes at the
end of the second millennium BCE. For example, the kings of «the first
dynasty after the deluge also reigned for an average of a thousand years, and
subsequently for two hundred years each» (1961ВуллиЛ:15).
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9 And his sons Isaac and Ishmael buried him in the cave of Machpelah,
in the field of Ephron the son of Zochar the Hittite, which is before Mamre; |
Memorial-legal
consolidation. A profound structural similarity in the existential priority placed
upon the acquisition of a permanent, legally recognized funerary estate to
ensure the continuity of memory and the preservation of sacred burial space. |
Egypt In «The Story of Sinuhe» (Middle
Kingdom), it is stated: «The dance of the mrow-dancers is done at the door
of your tomb; the offering-list is read to you; sacrifice is made before your
offering-stone. Your tomb-pillars, made of white stone, are among (those of)
the royal children.»
(2006LichtheimM:1:229-230); «A stone pyramid was built for me in the midst of
the pyramids. The masons who build tombs constructed it. A master draughtsman
designed in it. A master sculptor carved in it. The overseers of construction
in the necropolis busied themselves with it. All the equipment that is placed
in a tomb-shaft was supplied. Mortuary priests were given me. A funerary
domain was made for me.» (2006LichtheimM:1:233);
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16 These are the sons of Ishmael, and these are their names, by their
towns, and by their castles; twelves princes according to their nations. |
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 n 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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16 These are the sons of Ishmael, and these are their names, by their
towns, and by their castles; twelves princes according to their nations. |
Numerological canon. The similarity in the use of the number 12 serves as a tool for
organizing chaos, transforming biological offspring or body fragments into a
complete, sacred structure.
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Egypt According to the legend, «The
search for the parts of Osiris’s dismembered body continued for twelve days»
(2004РакИВ:81). In particular, the «Papyrus Jumilhac» (1st century BCE) reports
twelve days of searching for the body parts of Osiris; the duration of the
following is also associated with this number: «the twelve days of the
plowing festival, celebrated throughout the country: these are the days when
the members of the god, found in the cities and nomes, were gathered
together» (1983ЛипинскаяЯ_МарцинякМ:60).
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20 And Isaac was forty years old when he took Rebekah, the daughter of
Bethuel the Syrian, of Padiin-aram, the sister to Laban the Syrian, to
himself as wife. |
Toponymic verification. Reference to a specific settlement
in Northern Syria that emerged prior to the appearance of the Aramean tribes.
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Mesopotamia Aram appears among the toponyms of Northern Syria nearly 3000 years
before the common era as «A-ra-muki», while the Mesopotamian settlement
«Arame» (A-ra-meki) is recorded in cuneiform inscriptions dating to the 22nd
century before the common era. (2000LipińskiE) |
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20 And Isaac was forty years old when he took Rebekah, the daughter of
Bethuel the Syrian, of Padiin-aram, the sister to Laban the Syrian, to
himself as wife. |
Family endogamy. A cultural parallel in the preference for marriages between close
relatives as a tradition of preserving kinship ties in ancient cultures.
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Egypt From the history of the 4th Dynasty, the marriage of Meresankh III
(Meresankh III), daughter of Prince Kewab (Kewab), to his brother Khafre
(Khafre) — also a son of King Khufu (Khufu), though likely by a different
wife — is well-documented. (2002BunsonMR:197,198,242) «We have no evidence for the existence of rules of preference in the
choice of marriage partners. Marriage between cousins, between uncles and
nieces, and between half-siblings is known from various periods in Egyptian
history» (2009CampagnoMP:3). «The Egyptians usually married within the same social class. Late
period archives indicate that marriage between cousins or uncle and niece was
allowed, as well as between half-brothers and half-sisters with the same father
but different mothers.» (2001FeuchtE:501). See note to the analysis.
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21 And Isaac entreated the Lord in behalf of his wife, because she was
barren : and the Lord was entreated of him, and Rebekah his wife conceived. |
Reproductive reflection. Convergence
in recording the high significance of procreation and the categorization of
infertility as a distinct subject within medical discourse. |
Egypt In the «Kahun Gynaecological Papyrus», written around 1825 BCE, cases
№ 26–32 suggest original methods for diagnosing infertility
(2021LopesHT_PereiraRGG, intechopen.com). The «Kahun
Gynaecological Papyrus» discusses not only reproductive pathology but also
complications of childbirth, methods for improving conception, and
contraception (2005Haimov-KochmanR_HurwitzA; 2011SmithL). According to Plutarch (1st–2nd century CE), «Nephthys, having become
the wife of Typhon [Seth], was at first barren» (1996Плутарх:38). During their earthly life, Osiris and
Isis had no children. The legend provides no explanation for this fact.
Mythological commentators note: «Isis grieved deeply because she failed to
bear a son during Osiris's lifetime. However, possessing the secrets of magic
and sorcery, she was able to conceive a child even from her husband's
mummy»(2004РакИВ:101). In «The Tale of the Shipwrecked
Sailor» (Middle Kingdom), we read: «I was here with my brothers and there were
children with them. In all we were seventy-five serpents, children and
brothers, without mentioning a little daughter whom I had obtained through
prayer.»
(2006LichtheimM:1.213).
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21 And Isaac entreated the Lord in behalf of his wife, because she was
barren : and the Lord was entreated of him, and Rebekah his wife conceived. |
Reproductive reflection. Similarity in the fixation on the
profound importance of childbearing and the identification of infertility as
a specific problem.
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Mesopotamia In the Sumerian myth we read: «...she (Ninmah) made into a woman who
cannot give birth. Enki, upon seeing the woman who cannot give birth, Decreed
her fate, destined her to be stationed in the "woman house"»
(1981KramerSN:107). In the Babylonian «Code of
Hammurabi», written around 1760 BCE, the status of a «barren woman» is
defined in § 145: «If a man take a wife and she do not present him with children and he set
his face to take a concubine, that man may take a concubine and take her into
his house. That concubine shall not rank with his wife.»
(1920HandcockPSP:24). The Nuzi archive contained a contract (H67), according to which «If Gilimninu bears (children,) Shennima shall not take another wife; and if Gilimninu does not bear, Gilimninu a woman of the Lullu as wife for Shennima shall take.» 1928SpeiserEA:32). Cuneiform tablets from Nuzi date back to the mid-second millennium BCE (1976SelmanMJ:120).
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22 And the children struggled together within her ; and she said, If
it be so, why did I desire this ? And she went to inquire of the Lord. |
Prenatal Diagnostics. Both sources document the existence of specialized medical and magical
knowledge directed toward the monitoring and management of pregnancy. |
In the «Kahun Gynaecological Papyrus», written around 1825 BCE, Case
No. 19 refers to the detection of a child in the mother's womb, which implies
the diagnosis of pregnancy (2021LopesHT_PereiraRGG, intechopen.com).
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22 And the children struggled together within her ; and she said, If
it be so, why did I desire this ? And she went to inquire of the Lord. 23 And
the Lord said unto her, Two nations are in thy womb, and two manner of people
shall be separated from thy bowels ; and one people shall be stronger than
the other people ; and the elder shall serve the younger 24 And when her days
to be delivered were fulfilled, behold, there were twins in her womb. |
The Dialectics of Multiple Gestation. Both sources employ the birth of twins as a fundamental act of
bifurcating a unified origin into two conflicting or complementary forces.
The shift from opposite-sex twins in one instance to same-sex twins in the
other likely serves as a redactional technique to obscure intertextual
borrowing.
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Egypt The appearance of the first twins is narrated in the «Pyramid Texts»
(2350–2175 BCE). Specifically, according to Utterances № 527 (1248d) and №
600 (1652c), Atum spat out (sneezed) Shu and expectorated Tefnut (1952MercerSAB:325,410).
Similarly, in Utterance № 475 of the tomb of Pepi I (6th Dynasty, ca.
2289–2255 BCE), it is explicitly stated that for Atum «the two twins were
born, Shu and Tefnut.» (2007AllenJP:164). Subsequently, Shu married his
sister Tefnut, which is also evident from Utterance № 206 of the tomb of Unas
(5th Dynasty, ca. 2353–2323 BCE), where mention is made of «Shu and Tefnut,
who made the gods, begot the gods, and set the gods.» (2007AllenJP:55). The
conclusion regarding the natural emergence of other gods can be drawn from
Recitation № 519 of the tomb of Pepi II, constructed during the 6th Dynasty
or around 2246–2152 BCE (2007AllenJP:219). They gave birth to a second pair of gods: the earth god Geb and the
sky goddess Nut (2004РакИВ:25). Consequently,
the first and second pairs of divine twins were of different sexes. Since the 5th Dynasty, a conception emerged that the god «Thoth
appears to the queen and foretells the birth of a son» (1920ТураевБА:44). The «Three Tales of Wonder» (Papyrus Westcar, Hyksos period) tells of
the birth of three sets of twins (2006LichtheimM:1.220-221).
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24 And when her days to be delivered were fulfilled, behold, there
were twins in her womb. 25 And the first came out red, all over like a hairy
garment; and they called his name Esau. … 30 And Esau said to Jacob, Let me
swallow down, I pray thee, some of that yonder red pottage, for I am faint;
therefore was his name called Edom.
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Chromatic Dualism. There is a notable
convergence in the use of the color red to encode a character as a vessel of
chaotic and aggressive energy, positioned in direct opposition to the ordered
cultural domain. |
Egypt With the passage of time, the ancient thunder god Set was transformed
into a «representative of every evil (all red things), a true Satan, whose
name was best left unspoken» (2021МюллерМ:116). By the end
of the Middle Kingdom, Set came to be considered the «opposite» of Osiris—the
god of the desert, the personification of the evil principle, and began to be
associated with war, drought, and other calamities (2007РакИ:370). Plutarch (1st–2nd century), commenting on the myth of Isis and Osiris,
writes: «The Egyptians relate that Hermes [Thoth] had short arms, Typhon
[Set] was red, Horus [Hor] was white, and Osiris was dark-skinned» (1996Плутарх:22). Further on, the ancient author adds:
«during festivals, the Egyptians mock, humiliate, and insult red-haired
people, and the inhabitants of Coptos, for example, knock a donkey down
because Typhon [Set] was red-haired and this is a donkey's color» (1996Плутарх:30). «Red or brown animals and reptiles
particularly symbolized Set» (2021МюллерМ:207). According
to Plutarch, «The Egyptians, believing that Typhon [Set] was red, also
sacrifice red bulls» (1996Плутарх:30). «On the third day, Set (Egypt. Seth) was born, the son of Geb, a god
in the form of a man with a beast’s muzzle, with eyes red as the scorching
desert sand and a red mane of the same color, the lord of natural disasters
and wars. He emerged from the side of his mother Nut before the appointed
time» (2007РакИ:94). The «Metternich Stela» or "Stela of Horus on the Crocodiles"
(Metropolitan Museum of Art, New York, approximately 378–360 BCE) narrates:
«Know not the Black, speak not to the Red, make no distinction between the
son of a noble and a poor man» (1983ЛипинскаяЯ_МарцинякМ:169). Here, «Black is Osiris (the color of
fertile earth); Red is Set (the color of the dead desert sands with which Set
was associated)» (2007РакИ:176).
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24 And when her days to be delivered were fulfilled, behold, there
were twins in her womb. 25 And the first came out red, all over like a hairy
garment; and they called his name Esau. |
Congenital Hypertrichosis. Both sources record a rare
genetic anomaly (excessive body hair) as a defining attribute of a character
who symbolizes the potent, yet uncivilized, forces of nature. |
Mesopotamia In the Akkadian «Epic of Gilgamesh» describes the appearance of Enkidu
with signs of hypertrichosis: «In the wilderness(?) she created
valiant Enkidu, born of Silence, endowed with strength by Ninurta. His whole
body was shaggy with hair, he had a full head of hair like a woman, his locks
billowed in profusion like Ashnan.» (1989KovacsMG:6). The standard version of
the «Epic of Gilgamesh», first written in the Old Babylonian period
(1800-1600 BCE) (1989KovacsMG:xxii).
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26 And after that came his brother out, his hand holding on to Esau's
heel ; and his name was called Jacob: and Isaac was sixty years old when she
bore them. |
Mythopoetic Inversion. The narrative arc of Jacob
and Esau structurally replicates the Egyptian dualism of Osiris and Set;
consequently, it implies a paradigmatic struggle between the protagonists. |
Egypt We suggest that Jacob is presented in the narrative as an analogue of
Osiris. He is contrasted with the «red» Esau, who personifies Set. At the
same time, we have formed the view that Joseph, son of Jacob, was intended by
the author to claim an analogy with Horus. «The cult of Osiris achieved its broadest development only from the
time of the Middle Kingdom», while «every pharaoh acted as Horus in his
coronation mysteries» (1940МатьеМВ:62). Gradually,
there emerged a «deeply human and universally understandable image of a good
king, treacherously destroyed by an evil and cunning brother, who was then
avenged by the slain man's loving son, as well as the touching story of the
unfortunate wife and mother, Isis» (1983ЛипинскаяЯ_МарцинякМ:49). The legends of Osiris circulated in the
Nile Valley since deep antiquity and were reflected in the «Pyramid Texts» of
the 5th and 6th Dynasties (1980GriffithsJG).
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26 And after that came his brother out, his hand holding on to Esau's
heel ; and his name was called Jacob: and Isaac was sixty years old when she
bore them. |
Obstetric Trauma. The texts reflect an understanding of abnormal labor mechanics;
specifically, the presentation of fetal extremities poses a risk of skeletal
trauma, such as a humeral fracture—a complication the probability of which
was clearly recognized.
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Egypt In the described abnormal fetal position during childbirth, the upper
limb is inevitably pressed by the fetal head against the inner walls of the
birth canal, which sometimes leads to a fracture of the humerus (1994КоржАА_БондаренкоНС). Such an injury
almost certainly causes radial nerve palsy (1952Watson-JonesR). A fracture of the humerus is mentioned in Case № 36 of the «Edwin
Smith Papyrus», written in 1650–1550 BCE (1930BreastedJH:354; sae.saw-leipzig.de).
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27 And the boys grew up: and Esau was an expert hunter, a man of the
field; and Jacob was a plain man, dwelling in tents. 28 And Isaac loved Esau,
because he did eat of his venison ; but Rebekah loved Jacob. |
Archetypal Dualism. The literary portraits of the brothers in the Book of Genesis
represent a direct anthropomorphic adaptation of the Egyptian «Seth–Osiris»
dichotomy, wherein Jacob’s meekness replicates Osiris’s epithet, «The
Benevolent Being» (Wennefer). |
Egypt According to the myth, the god Set even went «on a night hunt in the
River Delta» (2004РакИВ:80). Osiris was perceived as the «good king of the deceased», while «his
name Un(en)-nofer or Unnofru (Greek «Onuphris») — «The Benevolent Being» —
characterizes him as a very mild and the most benevolent of all the gods»
(2021МюллерМ:103-104). We suggest that from the perspective of the author of the Genesis
protograph, Jacob is the earthly incarnation of Osiris, Esau is that of Set,
and Rachel is an analogue of Isis. In contrast to our view, T. Mann (1968)
saw a resonance between the misfortunes of Joseph, son of Jacob, and the fate
of Osiris. «Initially, the Egyptians perceived Osiris as a man who lived, like
them, on earth, required food and water, suffered a violent death, but with
the help of the gods overcame it and achieved eternal life. ... by the time
of the 12th Dynasty (ca. 2500 BCE), the worship of Osiris became almost
universal» (2000БаджЭАУ). «Isis is a
goddess of unknown origin, usually appearing in anthropomorphic form. ... In
myths, she figures as the sister and wife of Osiris and the mother of Horus»
(1983ЛипинскаяЯ_МарцинякМ:196).
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27 And the boys grew up: and Esau was an expert hunter, a man of the
field; and Jacob was a plain man, dwelling in tents. |
Socio-Economic Archetypes. Both sources distinguish the figure of the hunter as a specific
personality type, positioned in opposition to the sedentary lifestyle of
urban or tent-based civilizations.
|
Mesopotamia The Akkadian «Epic of Gilgamesh» mentions an «expert
hunter»: «A notorious trapper came face-to-face with him opposite the
watering hole.» (1989KovacsMG:6). The standard version of the «Epic of
Gilgamesh», first written in the Old Babylonian period (1800-1600 BCE)
(1989KovacsMG:xxii).
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28 And Isaac loved Esau, because he did eat of his venison ; but
Rebekah loved Jacob. |
Legitimatization of parental preference. A similarity in their recognition of the parental right to distinguish
a «favored child», which, within the Ancient Near Eastern context, served as
a formal basis for altering the social and patrimonial status of an heir. |
Mesopotamia The «Code of Hammurabi» (ca. 1760 BCE) defines the advantage of a «loved child»»: «§ 150. If a man give to his wife field, garden, house, or goods, and he deliver to her a sealed deed, after (the death of) her husband, her children cannot make claim against her. The mother after her (death) may will to her child whom she loves, but to a brother she may not. (1920HandcockPSP:25).
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30 And Esau said to Jacob, Let me swallow down, I pray thee, some of
that yonder red pottage, for I am faint; therefore was his name called Edom. |
Liturgical Gastronomy. Both sources document the
use of specific red-colored foodstuffs as a marker of a character's
connection to either terrestrial (Geb, Osiris, Jacob) or elemental (Seth,
Esau) energies.
|
Egypt In Spell No. 213 of the «Coffin Texts» (ca. 2134–2040 BCE), we read: «I
eat of red emmer, and seven loaves are in the sky in On with Re, seven
portions are [on earth] with Geb, seven portions are with Osiris.»
(1973FaulknerRO:170). In Chapter CXXIV, Plate No. 23 of the «Book of the Dead» (New
Kingdom), it is said of beer that it is «brewed from the red barley of the
Nile» (2003БаджЭАУ:260). Porridge
made from this ancient cereal could have a reddish tint.
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31 And Jacob said. Sell me this day thy right of first-born. 32 And
Esau said. Behold, I am going to die ; and what profit then can the right of
first born be to me? 33 And Jacob said, Swear to me this day; and he swore
unto him : and he sold his right of first-born unto Jacob. 34 Then Jacob gave
Esau bread and pottage of lentiles, and he did eat and drink, and he rose up,
and went his way; thus Esau despised the birthright.
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Juridical Substitution. There is a convergence in the depiction of «birthright»
(primogeniture) as an alienable yet strictly regulated legal asset that
dictates the hierarchical structure of the lineage. |
Egypt In Utterance № 641 (1814a-b) of the «Pyramid Texts», dated to
2350–2175 BCE, it is stated: «Osiris N., thou art the eldest son of Geb, his
primogeniture, his heir.» (1952MercerSAB:445).
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31 And Jacob said. Sell me this day thy right of first-born. 32 And
Esau said. Behold, I am going to die ; and what profit then can the right of
first born be to me? 33 And Jacob said, Swear to me this day; and he swore
unto him : and he sold his right of first-born unto Jacob. 34 Then Jacob gave
Esau bread and pottage of lentiles, and he did eat and drink, and he rose up,
and went his way; thus Esau despised the birthright.
|
Juridical Substitution. There is a convergence in the depiction of «birthright»
(primogeniture) as an alienable yet strictly regulated legal asset that
dictates the hierarchical structure of the lineage. |
Mesopotamia The Nuzi archive contained a
contract (H67), according to which «If Shurihil has a son (of his own,) firstborn
(he shall be;) a double share he shall take. Shennima shall then be second
and according to his allotment his inheritance share he shall take.» 1928SpeiserEA:32). Cuneiform tablets from Nuzi date back
to the mid-second millennium BCE (1976SelmanMJ:120).
|
Rebecca is Abraham's grandniece and Isaac's first cousin once removed:
11:27 Now these are the generations of Terach : Terach begat Abram,
Nachor, and Haran ; and Haran begat Lot.
11:28 And Haran died before his father Terach in the land of his
nativity, in Ur of the Chaldees.
11:29 And Abram and Nachor took themselves wives; the name of Abram's
wife was Sarai; and the name of Nachor's wife was Milcah, the daughter of
Haran, the father of Milcah, and the father of Yiscah.
22:20 And it came to pass after these things, that it was told to
Abraham, saying. Behold, Milcah, she also, hath born children unto Nachor thy
brother;
22:21 Uz his first born, and Buz his brother, and Kemuel the father of
Aram,
22:23 And Bethuel begat Rebekah ; these eight did Milcah bear to Nachor,
Abraham's brother.
24:15 And it came to pass, before he had yet finished speaking, that,
behold, Rebekah came out, who was born to Bethuel, the son of Milcah, the wife
of Nachor, Abraham's brother, with her pitcher upon her shoulder,
24:24 And she said unto him, I am the daughter of Bethuel the son of
Milcah, whom she bore unto Nachor.
24:29 And Rehekah had a brother, and his name was Laban ; and Laban ran
out unto the man, unto the well.
25:20 And Isaac was forty years old when he took Rebekah, the daughter of Bethuel the Syrian, of Padiin-aram, the sister to Laban the Syrian, to himself as wife.
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of Genesis Chapter 25
This study provides a comparative analysis of Genesis 25 against the corpus of Mesopotamian and Egyptian records from the 1800–1200 BCE period (Bronze Age). The findings categorize the identified parallels into specific disciplinary domains:
1. Juridical Demarcation of Inheritance (Mesopotamia, 18th–15th centuries
BCE)
Regulation of Collateral Heir Status: The practice of inter vivos
«gifting» (Gen. 25:6) to the sons of concubines for the purpose of alienating
them from the primary ancestral estate (land) is identical to the legal
mechanisms found in the Code of Hammurabi (§170–171) and the Nuzi Archives
(Contract H67).
Juridical Substitution (Primogeniture): The depiction of the «birthright» as an alienable asset subject to transaction or redistribution finds direct corroboration in Nuzi contract law regarding the «double share» of the heir.
2. Clinical Medicine and Obstetrics (Egypt, 18th–17th centuries BCE)
Prenatal Diagnostics: Methods for pregnancy verification and fetal
pathology identification in the text correlate with cases in the Kahun
Gynaecological Papyrus (~1825 BCE).
Obstetric Realism and Trauma: The description of abnormal labor
mechanics and the presentation of fetal extremities corresponds to the clinical
risks of humeral fractures, as documented in the Edwin Smith Surgical Papyrus.
This indicates the integration of empirical medical knowledge of the period
into the narrative.
Congenital Hypertrichosis: The recording of a rare genetic anomaly (excessive body hair) as a defining morphological trait finds a literary parallel in the description of Enkidu in the Epic of Gilgamesh (Old Babylonian version).
3. Archetypal and Structural Dualism (The Seth–Osiris Adaptation)
Mythopoetic Inversion: The literary portraits of the brothers function
as an anthropomorphic adaptation of the Egyptian Seth–Osiris dichotomy. Jacob’s
attributes replicate the «meekness» of Osiris (the Un-nefer or «Benevolent
Being»), while Esau embodies the characteristics of Seth.
Chromatic and Elemental Dualism: The use of the color red as a marker of
chaotic, aggressive energy and arid zones (the desert) is a direct adaptation
of the Egyptian code for «Red Seth», positioned in opposition to the ordered
cultural domain of Osiris.
Liturgical Gastronomy: The consumption of red foodstuffs (red emmer/barley) as a marker of connection to terrestrial or elemental energies is documented in the Coffin Texts and the Book of the Dead, explaining the specific choice of the «red pottage» in the plot.
4. Funerary Culture and Property Rights (Egypt/Levant)
Memorial-Legal Consolidation: The emphasis on the acquisition of a permanent funerary estate as a legally recognized real estate asset (the Cave of Machpelah) reflects the Egyptian tradition of «houses of eternity». The «Tale of Sinuhe» (Middle Kingdom) defines the ownership of a tomb as a marker of high socio-juridical status.
5. Ethno-Geographical and Chronological Verification
Toponymic and Ethnogenetic Markers: References to Northern Syrian
settlements (A-ra-muki) and the presence of Hittite (Indo-European) groups in
the Levant align with the migratory waves and cuneiform records of the early
2nd millennium BCE.
Chronological Hyperbolization: The use of anomalously high ages (175, 137) as a literary device to denote antiquity and legitimacy is identical to the Sumerian King List.
Summary
The comparative analysis of legal precedents (Nuzi, Hammurabi), medical papyri (Kahun, Edwin Smith), and mythological structures identifies the formative interval of the core information in Genesis 25 as the 18th–15th centuries BCE. The similarity in obstetric mechanics, the legal status of concubines, and funerary property rights indicates that the text is synchronous with the High Bronze Age. This excludes a late (post-exilic) origin for the primary source, as the specific medical and juridical realism of that era would have been inaccessible to later redactors.
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 25. About round ligament of femur. March 8, 2026.
Note
For more details, see the article:
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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