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
|
Excerpts from the
Book of Genesis (1922LeeserI:26–29)
|
Type of
Similarity and Justification |
Ancient Near
Eastern and Egyptian Contexts (Parallels,
Analogies, Similarity, Borrowings, Inversions)
|
|
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.
|
Egypt The 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).
|
|
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. … 37 And my master made me swear, saying, Thou shalt not
take a wife for my son from the daughters of the Canaanites, in whose land I
dwell :
|
Ethnopolitical Isomorphism The presence of the term «Canaan»
is characteristic of diplomatic correspondence and legal archives of the
18th–15th centuries BCE. |
Levant The inhabitants
of Canaan are mentioned in a letter from Ashmad to Askudum (Mari archive, ARM
26/1 24): «Send me a hundred Canaanites <…> awaiting the arrival of the
Canaanites» (1988CharpinD:152–154). In another letter (ARM 26/1 140, Mari archive) from Nur-Addu
addressed to Zimri-Lim, «Yakhsib-El, the Canaanite» is mentioned
(1988CharpinD:303–305). The Mari
archive, a key Mesopotamian source, dates to the first half of the 18th
century BCE (1956Munn-RankinJM:106). Furthermore, according to Na'aman, «It is thus evident that in
mid–18th century BCE people called "Canaanites" lived south of the
kingdom of Qatna [south of Syria],
i.e., in the same area where they are located in the Late Bronze Age.»
(1994NaʾamanN:398). Notably, «The
earliest occurrence of the geographical term [Canaan] outside the Old
Testament is in the Idrimi statue from Alalakh, which dates to about the
middle of the fifteenth century B.C.» (1961GibsonJC:217). Additionally, «The word Canaan comes from Hurrian Kinahhu, which
is attested by the documents from Nuzi (15th century BCE) and which is
supposed to be a Hurrian word for the colour of purple.» (1991LemcheNP:26).
|
|
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.
|
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).
|
|
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.
|
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 The Pyramid of Pepi II (6th Dynasty, ca. 2246–2152 BCE), Recitation № 564, states: «You will become
clean in the Jackal Lake and be purged (of impurity) in the Duat Lake.»
(2007AllenJP:298). Later, Plutarch
(1st–2nd century CE), recounting the story of Isis and Osiris, mentions the
purification rites of Egyptian priests and their special regard for 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). As noted by Müller, «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). Finally, 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).
|
|
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 (1978БроерМ_ЙосифонД:27).
|
Toponymic Verification Reference to a specific settlement
in Northern Syria that emerged prior to the appearance of the Aramean tribes. |
Mesopotamia The toponym 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 BCE (2000LipińskiE) |
|
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.
|
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.
|
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). |
|
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.
|
Diplomatic Identity The established structural similarity of rhetorical formulas «your
servant» confirms the use in the Book of Genesis of an authentic protocol of
interstate and social correspondence from the Middle Bronze Age.
|
Mesopotamia The standard
opening of vassal correspondence from the Mari archives contains the formula
«your servant». For instance, a
letter from Kibri-Dagan to his lord Zimri-Lim (ARM 26/1 210) states: «Say to
my Lord: Thus (spoke) Kibri-Dagan, your servant.» (1988CharpinD:439–440). Likewise, a letter from Askudum and
Rishiya to their lord Zimri-Lim (ARM 26/1 11) reports: «Say to our Lord: Thus speak Askudum and
Rishiya, your servants.» (1988CharpinD:107–109). Similarly, a letter from Shibtu to her lord
Zimri-Lim (ARM 26/1 214) records:
«Say to my Lord: Thus speaks Shibtu, your servant: In the temple of
Annunitum in the city of Ahatum, the servant of Dagan-Malik prophesied and
said the following…» (1988CharpinD:442–443). The Mari archive, a key Mesopotamian source, dates to the
first half of the 18th century BCE (1956Munn-RankinJM:106).
|
|
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.
|
The Borrowing of the Word «Pitcher»
[kad] |
The specific nature
of the ancient distribution of this term indicates a Mediterranean origin
(2021NoonanBJ:115) |
|
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.
|
Sacral Purity of Space A similarity in the
mastery of exorcistic terminology and awareness of rituals aimed at
overcoming the influence of negative forces upon a place of human presence. |
Mesopotamia In a letter (ARM
26/1 44) to Zimri-Lim, Askudum writes: «Since a grave impiety prevails among
the Haneans, … my Lord must dispatch sorcerers and purifiers. When a dispute
arises among the Haneans, they must purify them so that the matter may be
resolved and the grave impiety washed away.» (1988CharpinD:188–189, archibab.fr). In another letter from
the Mari archives (ARM 26/1 263), an anonymous correspondent informs his lord
Yasmah-Addu of a lethal epidemic and the subsequent purification: «From the
25th of the month [Abum] until the evening of the 5th of the month Tirum, the
Divine Power was in action. The sick who were afflicted by the disease have
survived, and on the 10th of the month Tirum, I gave omens to bury the heap
(of the deceased). The Divine Power has just answered (yes). Each of the
survivors has buried a body. On the 14th of the month Tirum, exorcists and
lamenters purified the city. God has just turned away from the land.»
(1988CharpinD:434–435, archibab.fr). The Mari archive, a key Mesopotamian
source, dates to the first half of the 18th century BCE
(1956Munn-RankinJM:106).
|
|
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 (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 The «Pyramid
Texts» (2350–2175 BCE), Utterance № 437 (807c), state: «thy thousand of
oxen, thy thousand of all things which thou eatest, on which thy heart is set»
(1952MercerSAB:237). Compare: The «Pyramid
Texts» (2350–2175 BCE), Utterance № 438 (809c), we read: «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). Furthermore,
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). |
|
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.
|
Mesopotamia Oxen are mentioned in the «Code of Hammurabi» (ca.
1760 BCE): Ǥ 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).
|
|
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 The 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). Later, Plutarch
(1st–2nd century CE), recounting the story of Isis and Osiris, mentions the
purification rites of Egyptian priests and their special regard for 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). As noted by Müller, «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). |
|
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.
|
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, daughter of Prince Kewab,
to her brother Khafre — also a son of King Khufu, though likely by a
different wife — is well-documented (2002BunsonMR:197,198,242). As noted by Campagno, «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). According to Feucht, «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! |
|
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. |
Egypt The «Pyramid
Texts» (2350–2175 BCE), Utterance № 259 (313b), mentions: «The two nurses
(or, attendants), who wept for Osiris, wept for him.» (1952MercerSAB:128), as well as in the Utterance
№ 555 (1375a), states:
«The mother of N. is Isis; his nurse is Nephthys;» (1952MercerSAB:354).
|
|
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), the author 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 Mari archive, a key Mesopotamian
source, 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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