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 24
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 24 Analysis [iii] Notes to Chapter 24 [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 24 Analysis
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Excerpt from the
Book of Genesis (1922LeeserI:26-29)
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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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3 And I will make thee swear by the Lord, the God of heaven, and the
God of the earth, that thou shalt not take a wife unto my son from the
daughters of the Canaanites, among whom I dwell. |
Cosmogonic binarism. The use of an identical linguistic
construction is observed to denote the total authority of the deity over all
parts of the universe.
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Egypt Pyramid of Pepi I (6th Dynasty, ca. 2289–2255 BCE) Recitation № 519 «Content is Atum, the gods’ father; content are Shu and Tefnut; content are Geb and Nut; content are Osiris and [Isis]; content are Seth and Neith;» (2007AllenJP:183). |
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5 And the servant said unto him, Peradventure the woman will not be
willing to follow me unto this land : must I then bring thy son again unto
the land from which thou earnest?… 51 Behold, Rebekah is before thee, take
her, and go, and let her be the wife of thy master's son, as the Lord hath
spoken. … 57 And they said, We will call the maiden, and inquire her own
decision. 58 And they called Rebekah, and said unto her. Wilt thou go with
this man? And she said, I will go. 59 And thereupon they sent away Rebekah
their sister, and her nurse, and Abraham's servant, and his men. 60 And they
blessed Rebekah, and said unto her. Our sister, be thou the mother of
thousands of myriads, and let thy seed possess the gate of those who hate
them. 61 And Rebekah arose with her maidens, and they rode upon the camels,
and followed the man; and the servant took Rebekah, and went his way.
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The bride's personal will. A direct parallel is observed in the recognition of a woman's right to
voluntary consent, which highlights the similarity of legal and social views
on the institution of marriage in these ancient cultures. |
Egypt «The whole corpus of love poems gives the impression that some
Egyptian women had considerable freedom in the choice of mate, both before
and after marriage, and that some marriages were love matches»
(1980HopkinsK:352).
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8 But if the woman should not be willing to follow thee, then shalt
thou be clear from tins my oath : only my son thou shalt not bring thither
again. … 40 And he said unto me. The Lord, before whom I have walked, will
send his angel with thee, and prosper thy way; that thou mayest take a wife
for my son from my kindred, and from my father's house. 41 Then shalt thou be
clear from my oath, when thou comest to my kindred; and if they do not give
thee one, (then) shalt thou be clear from my oath.
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Ethics and hygiene. A similar view of «purity» not merely as the absence of contamination,
but as a state of legal and spiritual integrity necessary for contact with
the sacred. |
Egypt Pyramid of Pepi II (6th Dynasty, ca. 2246–2152 BCE) Recitation № 564:
«You will become clean in the Jackal Lake and be purged (of impurity) in the
Duat Lake.» (2007AllenJP:298). Plutarch (1st–2nd century), recounting the story of Isis and Osiris,
mentions the purification rites of Egyptian priests and their special
attitude toward clothing. In their vestments, they likened themselves to
Osiris, whose raiment «admits of no shadow or variegation, but is one simple
likeness of light; for the beginning is pure, and the primary and intelligible
is unmixed. Therefore, having once put on this garment, the priests then
remove it and keep it invisible and untouched» (1996Плутарх:4,5,77). According to Herodotus (5th century BCE), priests in Egypt were
meticulous about cleanliness: «Every three days the priests shave the hair on
their bodies... Twice a day and twice a night they perform ablutions in cold
water and, in short, observe a multitude of other rites.» Furthermore, all
Egyptians wash their dishes and «wear linen garments, always freshly
laundered» (1972Геродот:2.37). «All priests were obliged to meticulously maintain cleanliness,
especially during sacrifices. <…> Ceremonial purity, however, was
mandatory in all periods and was considered no less important than moral
holiness. Even a layman could not enter the temples without having carefully
purified himself» (2021МюллерМ:203-204). In «The Admonitions of Ipuwer» (12th Dynasty), we find: « Remember the
erecting of flagstaffs, the carving of offering stones; the priest cleansing
the chapels, the temple whitewashed like milk; sweetening the fragrance of
the sanctuary, setting up the bread- offerings. Remember the observing of
rules, the adjusting of dates, removing one who enters the priestly service
unclean; for to do this is wrong, ... Remember the slaughtering of oxen»
(2006LichtheimM:1.159).
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10 And the servant took ten camels of the camels of his master, and departed, with all kinds of precious things' of his master in his hand ; and he arose, and went to Mesopotamia unto the city of Nachor. Alternative version: 10 And the servant took ten camels from the camels of his master, and departed. And in his hands was all manner of his master's goods. And he arose and went to Aram-Naharaim, to the city of Nahor. (по 1978БроерМ_ЙосифонД:27)
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Toponymic verification. Reference to a specific settlement
in Northern Syria that emerged prior to the appearance of the Aramean tribes. |
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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10 And the servant took ten camels of the camels of his master, and
departed, with all kinds of precious things' of his master in his hand ; and
he arose, and went to Mesopotamia unto the city of Nachor. 11 And he made the
camels to kneel down without the city by a well of water at the time of the
evening, at the time that the women go out to draw water. … 14 And let
it come to pass, that the maiden to whom I shall say. Let down thy pitcher, I
pray thee, that 1 may drink ; and she shall say. Drink, and to thy camels
also will I give drink, be the one thou hast appointed for thy servant Isaac
; and thereby shall I know that thou hast shown kindness unto my master. … 19
And when she had finished giving him drink, she said. Also for thy camels
will I draw water, until they have finished drinking. 20 And she hastened,
and emptied her pitcher into the trough, and ran again unto the well to draw
water, and drew for all his camels. 21 And the man was wondering at her;
remaining silent, to discover whether the Lord had made his journey
prosperous oi not. 22 And it came to pass, as the camels had finished drinking,
that the man took a golden ear-ring, halfa shekel in weight, and two
bracelets for her hands, ten gold shekels in weight ; … 30 And this came to pass, when he saw the
ear-ring and the bracelets upon his sister's hands, and when he heard the
words of Rebekah his sister, saying. Thus spoke the man unto me ; and he came
unto the man; and, behold, he was standing by the camels at the well. 31 And
he said. Come in, thou blessed of the Lord; wherefore standest thou without?
while I have prepared the house and room for the camels. 32 And the man came
into the house, and he ungirded the camels ; and he gave straw and provender
for the camels, and water to wash his feet, and the feet of the men that were
with him. … 35 And the Lord hath blessed my master greatly ; and he is become
great : and he hath given him flocks, and herds, and silver, and gold, and
men-servants, and maid-servants, and camels, and asses. … 44 And she say to
me. Both drink thou, and also for thy camels will I draw: this shall be the
wife whom the Lord hath destined for my master's son. … 46 And she made
haste, and let down her pitcher from her shoulder, and said. Drink, and also
to thy camels I will give drink ; and I drank, and she made the camels drink
also. … 61 And Rebekah arose with her maidens, and they rode upon the camels,
and followed the man; and the servant took Rebekah, and went his way. … 63
And Isaac was gone out to meditate in the field toward evening; and he lifted
up his eyes, and saw, and, behold, camels were coming. 64 And Rebekah lifted
up her eyes, and she saw Isaac ; and she alighted off the camel.
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Zooarchaeological verification. The biblical
mention of camels as part of Abraham's property reveals a direct similarity
to archaeological findings confirming the presence and domestication of these
animals in Egypt and the Sinai as early as the Early and Middle Kingdoms.
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Egypt The domestication of camels occurred at the beginning of the third
millennium BCE in their natural habitats: the dromedary (one-humped camel) in
southeast Arabia, and the bactrian (two-humped camel) in southwest Central
Asia. Within the territory of Egypt, several artifacts have been discovered,
including a vessel in the form of a couchant camel (1st Dynasty), several
camel models (4th Dynasty), a depiction of a camel caravan (6th Dynasty), and
an image and inscription dating back to the 19th century BCE found in the
Sinai (2017SalaR). |
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14 And let it come to pass, that the maiden to whom I shall say. Let
down thy pitcher, I pray thee, that 1 may drink ; and she shall say. Drink,
and to thy camels also will I give drink, be the one thou hast appointed for
thy servant Isaac ; and thereby shall I know that thou hast shown kindness
unto my master. 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, 16
And the maiden was of a very and some appearance, a virgin, neither hat any
man known her ; and she went down to the well, and filled her pitcher, and
came up. 17 And the servant ran to meet her, and said, Let me, I pray thee,
drink a little water out of thy pitcher. 18 And she said, Drink, my lord: and
she hastened, and let down her pitcher upon her hand, and gave him to drink.
… 20 And she hastened, and emptied her pitcher into the trough, and ran again
unto the well to draw water, and drew for all his camels. … 43 Behold, I
stand by the well of water; and it shall be the young woman who cometh forth
to draw water, and I say to her. Give me, I pray thee, a little water out of
thy pitcher to drink ; … 45 And before I had yet finished speaking to my own
heart, behold, Rehekah came forth with her pitcher on her shoulder; and she
went down unto the well, and drew water; and I said unto her. Let me drink, I
pray thee.
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The loanword for «pitcher» [kad]. |
The specific nature of the ancient distribution of this term indicates
a Mediterranean origin. (2021NoonanBJ:115) |
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35 And the Lord hath blessed my master greatly ; and he is become great : and he hath given him flocks, and herds, and silver, and gold, and men-servants, and maid-servants, and camels, and asses. Alternative version: 35 And the Lord has blessed my master greatly, and he has become great. And He has given him sheep and oxen, and silver and gold, and menservants and maidservants, and camels and donkeys. (по 1978БроерМ_ЙосифонД:28) |
Zootechnological Continuity. Recording
the mastery of specialized veterinary techniques (castration) necessary for
raising oxen as the primary draft and meat resource. |
Egypt «Pyramid Texts» (2350-2175 BCE) Utterance № 437 (807c): «thy thousand of oxen, thy thousand of all things which
thou eatest, on which thy heart is set» (1952MercerSAB:237). Compare: «Pyramid Texts» (2350-2175 BCE) Utterance № 438 (809c) «thy father is
the great wild bull, thy mother is the young cow (lit. girl, or damsel).»
(1952MercerSAB:237). In «The Story of Sinuhe» (Middle Kingdom), it is stated: «The sky is
above you as you lie in the hearse, oxen drawing you, musicians going before
you.» (2006LichtheimM:1.229). In the «Three Tales of Wonder» (Papyrus Westcar, Hyksos period) we
read: «His majesty had an ox brought to him, and its head was cut off. Djedi
said his say of magic, and the ox stood up.» (2006LichtheimM:1.219). |
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35 And the Lord hath blessed my master
greatly ; and he is become great : and he hath given him flocks, and herds,
and silver, and gold, and men-servants, and maid-servants, and camels, and
asses. |
Zootechnological Continuity. Recording the mastery of specialized veterinary
techniques (castration) necessary for raising oxen as the primary draft and
meat resource.
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Месопотамия Oxen are mentioned in the «Code of Hammurabi» (ca. 1760 BCE): «§ 224 If a veterinary surgeon operate on an ox or an ass for a severe wound and save its life, the owner of the ox or ass shall give to the physician, as his fee, one-sixth of a shekel of silver. § 225 If he operate on an ox or an ass for a severe wound and cause its death, he shall give to the owner of the ox or ass one-fourth its value.» (1920HandcockPSP:35; hist.msu.ru).
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40 And he said unto me. The Lord, before whom I have walked, will send
his angel with thee, and prosper thy way; that thou mayest take a wife for my
son from my kindred, and from my father's house. 41 Then shalt thou be clear
from my oath, when thou comest to my kindred; and if they do not give thee
one, (then) shalt thou be clear from my oath. |
Ethics and hygiene. A similar view of 'purity' not merely as the absence of contamination,
but as a state of legal and spiritual integrity necessary for contact with
the sacred. |
Egypt Pyramid of Pepi II (6th Dynasty, ca. 2246–2152 BCE) Recitation № 564:
«You will become clean in the Jackal Lake and be purged (of impurity) in the
Duat Lake.» (2007AllenJP:298). Plutarch (1st–2nd century), recounting the story of Isis and Osiris,
mentions the purification rites of Egyptian priests and their special
attitude toward clothing. In their vestments, they likened themselves to
Osiris, whose raiment «admits of no shadow or variegation, but is one simple
likeness of light; for the beginning is pure, and the primary and
intelligible is unmixed. Therefore, having once put on this garment, the
priests then remove it and keep it invisible and untouched» (1996Плутарх:4,5,77). According to Herodotus (5th century BCE), priests in Egypt were
meticulous about cleanliness: «Every three days the priests shave the hair on
their bodies... Twice a day and twice a night they perform ablutions in cold
water and, in short, observe a multitude of other rites.» Furthermore, all
Egyptians wash their dishes and «wear linen garments, always freshly
laundered» (1972Геродот:2.37). «All priests were obliged to meticulously maintain cleanliness,
especially during sacrifices. <…> Ceremonial purity, however, was
mandatory in all periods and was considered no less important than moral
holiness. Even a layman could not enter the temples without having carefully
purified himself» (2021МюллерМ:203-204). In «The Admonitions of Ipuwer» (12th Dynasty), we find: « Remember the
erecting of flagstaffs, the carving of offering stones; the priest cleansing
the chapels, the temple whitewashed like milk; sweetening the fragrance of
the sanctuary, setting up the bread- offerings. Remember the observing of
rules, the adjusting of dates, removing one who enters the priestly service
unclean; for to do this is wrong, ... Remember the slaughtering of oxen»
(2006LichtheimM:1.159).
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48 And I bowed down my head, and prostrated myself before the Lord; and I blessed the Lord, the God of my master Abraham, who had led me in the right way to take the daughter of my master's breather for his son. … 67 And Isaac brought her into the tent of Sarah his mother, and took Rebekah, and she became his wife, and he loved her ; and Isaac was comforted after his mother's death.
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Family endogamy. A cultural parallel in the preference for marriages between close
relatives as a tradition of preserving kinship ties in ancient cultures.
|
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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59 And thereupon they sent away Rebekah their sister, and her nurse,
and Abraham's servant, and his men. |
Institutional
breastfeeding. Mention
of the professional class of wet nurses, who enjoyed high social status and
accompanied their charges at key moments in life.
|
«Pyramid Texts» (2350-2175 BCE) Utterance № 259 (313b) mentions: «The
two nurses (or, attendants), who wept for Osiris, wept for him.» (1952MercerSAB:128). «Pyramid Texts» Utterance № 555 (1375a) «The mother of N. is Isis; his nurse is Nephthys;» (1952MercerSAB:354).
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59 And thereupon they sent away Rebekah their sister, and her nurse,
and Abraham's servant, and his men. |
Institutional
breastfeeding. Mention
of the professional class of wet nurses, who enjoyed high social status and
accompanied their charges at key moments in life. |
Mesopotamia. In a letter from Usur-awassu to his lord Yasmah-Addu (Royal Archives
of Mari), he mentions the queen's nurse, who arrived with her from Qatna,
having raised the queen since childhood and being familiar with her customs
(1988CharpinD_LafontB:26-27). The
Mesopotamian archive of Mari dates to the first half of the 18th century BCE
(1956Munn-RankinJM:106).
|
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.
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of Genesis Chapter 24
Linguistics and Textual Parallels (Cosmogonic Binarism):
The use of specific linguistic constructions, such as «the God of heaven and the God of the earth», mirrors Egyptian formulas found in the Pyramid Texts of Pepi I (23rd century BCE). This suggests the application of an ancient «cosmogonic binarism» to denote total divine authority, a hallmark of Old Kingdom sacral texts.
Linguistic Evidence (The Loanword for «Pitcher» [kad]):
The appearance of the term kad (pitcher) in the narrative of Rebekah at the well points to a Mediterranean origin and early linguistic exchange (3rd–2nd millennia BCE). This specific terminology, common across ancient Near Eastern coastal cultures (Noonan B.J.), provides a philological anchor for the text's regional authenticity.
Zooarchaeology (Camel Domestication):
The biblical mention of camels as part of Abraham’s property is often dismissed as an anachronism; however, archaeological data (Sala R.)—including camel models from the 4th–6th Dynasties (3rd millennium BCE) and 19th-century BCE inscriptions from the Sinai—confirm the presence and utilization of these animals in Egypt and the Levant during the Early and Middle Bronze Ages.
Geography and Toponymic Verification (Aram):
References to the «city of Nahor» within the context of Aram correlate with Northern Syrian and Mesopotamian toponyms, such as A-ra-muki, recorded in cuneiform as early as the 22nd century BCE. This verifies the geographic setting of the narrative centuries before the rise of the Aramean tribes in the 1st millennium BCE.
Jurisprudence and Female Agency (The Bride's Personal Will):
The emphasis on Rebekah’s voluntary consent («I will go») finds a direct parallel in Egyptian love poetry and legal customs of the 3rd–2nd millennia BCE. This highlights a recognition of female subjectivity in marriage contracts that was characteristic of highly developed ancient legal systems.
History and Social Structures (Family Endogamy):
The practice of intra-familial marriage (Isaac and Rebekah) is identical to documented 4th Dynasty Egyptian traditions (27th–26th centuries BCE), serving as a mechanism for preserving lineage, social status, and ancestral property.
Medicine and Zootechnological Continuity (Veterinary & Castration):
Correlations with the Code of Hammurabi (18th century BCE) and the Pyramid Texts establish a sophisticated level of veterinary knowledge, including the castration of oxen. This reflects a «zootechnological continuity» in the management of draft animals consistent with the agrarian culture described in the Genesis account.
Sociology of the Household (Institutional Breastfeeding):
The role of the professional nurse accompanying Rebekah is validated by the Mari Archives (18th century BCE) and the Pyramid Texts. These records confirm the existence of a high-status professional class of wet nurses who remained with their charges during critical life transitions.
Ethics and Ritual Hygiene:
The concept of «purity»—not merely as cleanliness but as a legal and spiritual state necessary for sacred contact—is corroborated by Herodotus, Plutarch, and the «Admonitions of Ipuwer». This underscores a shared Mediterranean and Near Eastern understanding of ritual integrity in the 3rd–2nd millennia BCE.
Summary
This multidimensional analysis reveals a profound contextual similarity
between Genesis 24 and the legal, technological, and social realities of the
23rd to 18th centuries BCE. The convergence of linguistic evidence (the kad
loanword), zooarchaeological findings regarding camels, and toponymic
verification of Aram strongly suggests that the narrative is rooted in the
authentic traditions of the Middle Bronze Age. These findings challenge
theories of a late literary origin, demonstrating that the text preserves a
historically accurate reflection of the patriarchal era through the lens of
ancient legal systems and professional institutions.
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 7, 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 24. About round ligament of femur. March 7, 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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