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 28
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 28 Analysis [iii] Notes to Chapter 28 [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 28 Analysis
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Excerpts from the
Book of Genesis (1922LeeserI:34-35)
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Type of
Similarity and Justification |
Ancient Near
Eastern and Egyptian Contexts (Parallels, Analogies,
Similarity, Borrowings, Inversions)
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1 And Isaac
called Jacob, and blessed him, and charged him, and said unto him. Thou shalt
not take a wife from the daughters of Canaan. … 6 And when Esau saw that
Isaac had blessed Jacob, and sent him away to Padan-aram, to take himself
from there a wife ; and in blessing him had given him a charge, saying. Thou
shalt not take a wife of the daughters of Canaan ; 7 And that Jacob had
obeyed his father and his mother, and was gone to Padan-aram : 8 Then saw Esau
that the daughters of Canaan were evil in the eyes of Isaac his father ;
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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).
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2 Arise, go to
Padan-aram, to the house of Bethuel thy mother's father; and take thy-self
from there a wife of the daughters of Laban thy mother's brother. … . 5 And Isaac sent away Jacob, and he went
to Padan-aram, unto Laban,the son of Bethuel the Syrian, the brother of
Rebekah, the mother of Jacob and Esau. 6 And when Esau saw that Isaac had
blessed Jacob, and sent him away to Padan-aram, to take himself from there a
wife ; and in blessing him had given him a charge, saying. Thou shalt not
take a wife of the daughters of Canaan ; 7 And that Jacob had obeyed his
father and his mother, and was gone to Padan-aram :
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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 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) |
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10 And Jacob went
out from Beer-sheba, and went toward Charan.
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Toponymic
Verification The mention of a major Mesopotamian
urban center as a historical and geographic anchor. |
Mesopotamia Harran appears in
inscriptions dating to the late third millennium BCE (2002HollowaySW). This settlement grew wealthy at the
intersection of caravan routes, serving as an outpost for the merchants of Ur
in the first half of the second millennium BCE (1996GreenTM). «Charan» is
mentioned in a letter from Ashmad to Askudum (Mari archives, ARM 26/1 24):
«[he] killed a donkey in the temple of Sin in Harran» (1988CharpinD:152–154).
The Mari archive, a key Mesopotamian source, dates to the first half of the
18th century BCE (1956Munn-RankinJM:106).
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10 And Jacob went
out from Beer-sheba, and went toward Charan.
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Preventive Expatriation The description of a typical mechanism
for survival through long-term emigration to the lands of Syria (Northern
Mesopotamia). |
Egypt In the «Story of Sinuhe» (Middle Kingdom), it is stated: «My heart
fluttered, my arms spread out, a trembling befell all my limbs. I removed
myself in leaps, to seek a hiding place. I put myself between two bushes, so
as to leave the road to its traveler. I set out southward. I did not plan to
go to the residence. I believed there would be turmoil and did not expect to
survive it. I crossed Maaty near Sycamore; I reached Isle-of-Snefru. I spent
the day there at the edge of the cultivation. Departing at dawn I encountered
a man who stood on the road. He saluted me while I was afraid of him. At
dinner time I reached "Cattle-Quay." I crossed in a barge without a
rudder, by the force of the west wind. I passed to the east of the quarry, at
the height of "Mistress of the Red mountain." Then I made my way
northward. I reached the "Walls of the Ruler," which were made to
repel the Asiatics and to crush the Sand-farers. I crouched in a bush for
fear of being seen by the guard on duty upon the wall.» (2006LichtheimM:1:224). As a result,
«Sinuhe flees from Egypt to Syria, where he spends many years» (1978КоростовцевМА:266) |
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11 And he lighted
upon a certain place, and tarried there all night, because the sun was set;
and he took one of the stones of the place, and put it for his pillow, and
laid him-self down in that place. 12 And he dreamed, and behold a ladder was
set up on the earth, and the top of it reached to heaven ; and behold, angels
of God were ascending and descending on it. 13 And, behold, the Lord stood
above it, and said, I am the Lord, the God of Abraham thy father, and the God
of Isaac: the hind whereon thou liest, to thee will I give it, and to thy
seed; 14 And thy seed shall be as the dust of the earth, and thou shalt
spread abroad to the west, and to the east, and to the north and to the south
; and in thee and thy seed shall all the families of the earth be blessed. 15
And, behold, I am with thee, and will keep thee whithersoever thou goest, and
will bring thee again into this land ; for I will not leave thee, until I
have done what I have spoken to thee of 16 And Jacob awaked out of his sleep,
and he said, Surely the Lord is present in this place; and I knew it not. 17
And he was afraid, and said. How fearful is this place! this is none other
but the house of God, and this is the gate of heaven. 18 And Jacob rose up
early in the morning, and took the stone that he had put for his pillow, and
set it up for a pillar, and poured oil upon the top of it.
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Oneiric Prognostics There is a similarity
in considering dreams as a legitimate channel of communication with the deity
and in transforming visions into a mandatory action script. The physiological
cause of dreams may involve brain dysfunction resulting from trauma, disease,
or episodic hypoxia. |
Egypt As the Egyptians believed, «The gods also communicated their will to
people in dreams» (2021МюллерМ:208). The «Famine
Stela» testifies that during a period of social distress, Pharaoh Djoser (3rd
Dynasty) ordered immediate sacrifices to be brought to Khnum (2004РакИВ:158). This inscription, apparently made during the
Ptolemaic era, records the Egyptians' attentive attitude toward dreams. In the «Tale of the Eloquent Peasant» (Middle Kingdom) there are the
words: «It is the sleeper who sees the dream;» (2006LichtheimM:1.178). In the «Prophecies
of Neferti» (reign of
Amenemhet I, 12th Dynasty) there is an indication of a prophetic dream: «Risen as god,
hear what I tell you, That you may rule the land, govern the shores, Increase
well-being!» (2006LichtheimM:1.136). In the «Story of Sinuhe» (Middle Kingdom) there is recounted a vision: «Lo, this
flight which the servant made-I did not plan it. It was not in my heart; I
did not devise it. I do not know what removed me from my place. It was like a
dream. As if a Delta-man saw himself in Yebu, a marsh-man in Nubia.»
(2006LichtheimM:1.230–231). In the «Instruction Addressed to King Merikare»
(Middle Kingdom) there is a reference to god who devised magic
and rituals: «He made for them rulers in the egg, Leaders to raise the
back of the weak. He made for them magic as weapons To ward off the blow of
events, Guarding them by day and by night.» (2006LichtheimM:1.106). In Egypt, since
the 12th Dynasty, the staff of the «Houses of Life» (Pr-ʿnḫ), where magic,
medicine, and divination were studied, engaged in compiling manuals that
systematically recorded correspondences between dreams and the events they
foretold (1951GarnotJSF). The Egyptians had specialists in dream interpretation,
and Diodorus reported that above the library of the Ramesseum there was an
inscription: «The Place of Healing for the Soul» (1972El-AssalG). The «Papyrus Chester Beatty III» (BM
10683) contains the so-called «Dream Book», possibly dating back to the 12th
Dynasty, which provides interpretations of dreams (1935GardinerAH:9). The «Edwin
Smith Papyrus» (1650–1550 BCE), specifically in Cases № 7 and 8, describes
cerebral dysfunction resulting from cranial trauma (1930BreastedJH:175,201; sae.saw-eipzig.de). See note!
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11 And he lighted
upon a certain place, and tarried there all night, because the sun was set;
and he took one of the stones of the place, and put it for his pillow, and
laid him-self down in that place. 12 And he dreamed, and behold a ladder was
set up on the earth, and the top of it reached to heaven ; and behold, angels
of God were ascending and descending on it. 13 And, behold, the Lord stood
above it, and said, I am the Lord, the God of Abraham thy father, and the God
of Isaac: the hind whereon thou liest, to thee will I give it, and to thy
seed; 14 And thy seed shall be as the dust of the earth, and thou shalt
spread abroad to the west, and to the east, and to the north and to the south
; and in thee and thy seed shall all the families of the earth be blessed. 15
And, behold, I am with thee, and will keep thee whithersoever thou goest, and
will bring thee again into this land ; for I will not leave thee, until I
have done what I have spoken to thee of 16 And Jacob awaked out of his sleep,
and he said, Surely the Lord is present in this place; and I knew it not. 17
And he was afraid, and said. How fearful is this place! this is none other
but the house of God, and this is the gate of heaven. 18 And Jacob rose up
early in the morning, and took the stone that he had put for his pillow, and
set it up for a pillar, and poured oil upon the top of it.
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Protocol-based
Verbalization of Dreams There is a similarity
in the recording and public disclosure of a dream as a method of transforming
a metaphorical image into an action plan. The physiological cause of dreams
may involve brain dysfunction resulting from trauma, disease, or episodic
hypoxia. |
Mesopotamia In the Akkadian «Epic of Gilgamesh», the hero sees a dream and attempts to comprehend it: «The Young Men
dozed off, sleeping on the couches of the night. Enkidu was sleeping, and had
a dream. He woke up and revealed his dream to his friend.» (1989KovacsMG:56).
The standard version of the «Epic of Gilgamesh» was first written in the Old
Babylonian period (1800–1600 BCE) (1989KovacsMG:xxii). In a letter (ARM
26/1 225) from an unknown correspondent found in the Mari archives, the text
reads: «My Lord wrote to me the following words: "A dream that I have
dreamt has troubled me". <…> Having received the message from my
Lord, I summoned the diviners with the following inquiry: "My Lord has
sent me an urgent communication; what is your counsel?" After I posed
this question to them, they provided their response in these words…» (1988CharpinD:466,
archibab.fr). The Mari
archive, a key Mesopotamian source, dates to the first half of the 18th
century BCE (1956Munn-RankinJM:106). The earliest evidence of the practice of collecting dreams in
Mesopotamia dates back to the Old Babylonian period, specifically between
2003 and 1595 BCE (2006NoegelSB).
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12 And he
dreamed, and behold a ladder was set up on the earth, and the top of it
reached to heaven ; and behold, angels of God were ascending and descending
on it.
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Semantic Parallel The use of the ladder image as a
sacred instrument of communication between the earthly and celestial worlds,
facilitating the vertical movement of supernatural entities.
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Egypt The motif of a ladder to heaven appears
repeatedly in the «Pyramid Texts». In the Pyramid of Merenre (6th Dynasty, ca.
2255–2246
BCE), Recitation
№ 391, we read: «It will be done for
him by Atum like that which was done for him. He will fetch for you the gods
who belong to the sky, having assembled for you the gods who belong to the
earth, and they shall put their arms under you, having made a ladder for you
so that you might mount on it to the sky. The starry sky’s door will be
opened to you.» ; Recitation № 391
adds: «A stairway to the sky shall be laid down that you may go up.»
(2007AllenJP:234–235). Furthermore, «Pyramid Texts» (2350–2175 BCE), Utterance
№ 478 (971a-d): «Greetings to
thee, Ladder of god; greetings to thee, Ladder of Set. Stand up Ladder of
god; stand up Ladder of Set; stand up Ladder of Horus» (1952MercerSAB:271); while Utterance № 568 (1431c): «A ladder is made for him, upon which he
mounts, in its name of "That which mounts to heaven."» (1952MercerSAB:365).
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17 And he was
afraid, and said. How fearful is this place! this is none other but the house
of God, and this is the gate of heaven. |
Psychopathological Symptomatology A similarity in the recording of
altered states of consciousness, which may result from an episode of hypoxia
on one hand, and intoxication—such as in cases of typhoid fever—on the other.
In both instances, there is an identical conception of the existence of
specific transition points between the real and mythical worlds. |
Mesopotamia In the Akkadian «Epic of Gilgamesh», the ailing hero speaks in a state
of delirium: «Enkidu raised his eyes, ... and spoke to the door as if it were
human: "You stupid wooden door, with no ability to understand ... !
Already at 20 leagues I selected the wood for you, until I saw the towering
Cedar ... Your wood was without compare in my eyes".» (1989KovacsMG:60).
The standard version of the «Epic of Gilgamesh» was first written in the Old
Babylonian period (1800–1600 BCE) (1989KovacsMG:xxii).
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17 And he was
afraid, and said. How fearful is this place! this is none other but the house
of God, and this is the gate of heaven. |
Sacred-Topological
Analogy An identical
conception of the existence of specific «transition points» (portals), where
physical space interfaces with the celestial abode through ritually
significant «gates / doors» or «windows». |
Egypt In the «Pyramid Texts» (2350–2175 BCE), Utterance
№ 503 (1078a-b), we read: «The door of heaven is open, the door of earth is
open, apertures of the (heavenly) windows are open,» (1952MercerSAB:293) ; Utterance
№ 519 (1203c): «The double doors with windows (of heaven) are open; the
double doors of the lower region are open.» (1952MercerSAB:315); Utterance №
604 (1680a-b): «Raise thyself up, father, N., the great; sit before them; the
apertures of the (heavenly) windows are open for thee;» (1952MercerSAB:417). In the Pyramid
of Pepi II (6th Dynasty, ca. 2246–2152 BCE), Recitation № 70 states: «Shake, sky! Tremble,
earth!—before the great one as he stands up. The sky’s door [has been opened]
to him, and he shall pull open the Cool Waters’ door.» (2007AllenJP:249) ;
Recitation № 348 states:
«The sky’s door has been opened, the arcs’ door has been pulled open. The
gods in Pe are distraught, coming to Osiris Pepi Neferkare [at the sound of] Isis’s weeping,
at Nephthys’s screaming, at the wailing of those two akhs [for this great
one] who comes from the Duat.» (2007AllenJP:266). In the Pyramid of Pepi I
(6th Dynasty, ca. 2289–2255 BCE), Recitation № 513, reads: «Let the sky’s door be opened to this Pepi,»
(2007AllenJP:180).
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21 And I come
again in peace to my father's house: then shall the Lord be my God; |
Etiquette-Magical Formula The utilization of the Egyptian
concept of «peace» (hotep) as a formula for a successful transition between
states or stages.
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Egypt In Egyptian hymns originating from the «Pyramid Texts», the morning
greeting «may you awake in peace, may your awakening be in peace!» is
frequently encountered (1920ТураевБА:42). In the Pyramid of Unis (5th Dynasty, ca. 2353–2323 BCE), Recitation
№ 54 states: «May you awake
in peace! Awake, Ta’it, in peace! Awake, you of Ta’it-Town, in peace!»
(2007AllenJP:22). In the Pyramid of Merenre (6th Dynasty, ca. 2255–2246 BCE), Recitation
№ 362 reads: «May you awake in peace, Natron-cleaned god—in peace! May you
awake in peace, eastern Horus—in peace! May you awake in peace, eastern Ba—in
peace! May you awake in peace, Horus of the Akhet—in peace!»
(2007AllenJP:229).
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22 And this
stone, which I have set for a pillar, shall be God's house; and of all that
thou wilt give me I will surely give the tenth unto thee.
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Tithing Vow There is a similarity in the
practice of paying a tithe (a tenth part of property or profit) to a deity or
a temple as an act of gratitude for a successful outcome or divine patronage. |
Mesopotamia In the tablet from the Mari archive, ARMT XXIII 418, we read of «an expenditure of sixty minas of sheep fat for
li-KI-ba-tim to (the farmers of) an irrigated area (a-ghr), "when the
king received the tithe."» (2004VanKoppenF:469). As noted by scholars, «After
expeditions to foreign places such as Tilmun, Ur damkara most always tithed
to the goddess Ningal. A tithe was due the temple in thanks for a successful
expedition.» (2015AlexanderMW_VioletW:6). In the eleventh
year of the reign of the Babylonian king Samsu-iluna (1749–1712 BCE), the
destruction of the walls of Uruk and Ur was reported (2013SeriA). Ur was
destroyed in 1739 BCE, or more likely in 1740 BCE (1969BrinkmanJA); presumably, trade with this city
subsequently ceased.
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Hypoxia and Hypercapnia as a Cause
of Hallucinations
It has been established that a low
percentage of oxygen in the blood supply to the brain triggers vivid dreams
(2007ChokrovertyS). Acute and chronic hypoxia affect the temporoparietal
junction and the prefrontal cortex, the activities of which are associated with
altered body perception and mystical experiences (2005ArzyS_BlankeO). It has
been observed that an acute reduction in cerebral blood flow in the central
nervous system gives rise to particularly memorable dreams (1990WhinneryJE_WhinneryAM).
Under controlled clinical conditions involving drug-induced sedation, hypoxic
phenomena are accompanied by hallucinations in 8% of individuals
(2021ManirafashaA_CattermoleNG). These phenomena may also be induced by elevated levels of carbon dioxide
in the blood, which either affect the hippocampus or stimulate the activity of
the temporal lobes (1989MorseML_MilsteinJ). The aforementioned facts allow for
a satisfactory explanation of the genesis of Jacob’s mystical dream,
positioning it as a commonplace physiological phenomenon.
Gloss
19 And he called the name of that
place Betli-el; but Luz was the name of that city in former times.
These explanations may date back to the first half of the first millennium BCE. The practice of compiling explanatory glosses has deep roots in ancient Egyptian scientific texts. The early explanations date back to the first half of the second millennium BCE. For example, numerous glosses are contained in the Edwin Smith Papyrus (1650–1550 BCE), compiled by a scribe presumably from the Hyksos period (1930BreastedJH; sae.saw-leipzig.de).
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of Genesis Chapter 28
The comprehensive analysis of Genesis Chapter 28, conducted
through the lens of interdisciplinary parallels with Egyptian and Mesopotamian
sources, reveals a high degree of similarity between the biblical narrative and
the historical-cultural environment of the early-to-mid 2nd millennium BCE.
Chronology
and Toponymy:
The
linguistic evidence of «A-ra-muki» (c. 3000 BCE) and «Arame» (22nd century BCE)
in cuneiform sources, alongside the early records of Harran (late 3rd
millennium BCE), provides a «Toponymic Verification» that aligns the biblical
text with the Early Bronze and Middle Bronze Ages.
The
role of Harran as a commercial hub and an outpost for Ur during the first half
of the 2nd millennium BCE (19th–18th centuries BCE) serves as a historical «anchor»,
matching the period of peak prosperity for these caravan routes.
Textual
and Literary Parallels (Egypt and Mesopotamia):
«Preventive
Expatriation»: The flight of Sinuhe (Middle Kingdom, c. 20th–18th centuries
BCE) from Egypt to Syria provides a precise literary and historical parallel to
Jacob's journey. Both texts describe a psychological and physical mechanism of
survival through long-term emigration to Northern Mesopotamia due to political
or familial turmoil.
Structural
Similarities:
Sinuhe’s
description of physiological distress («heart fluttered», «trembling») and
hiding in «bushes» mirrors the vulnerability and state of «Psychopathological
Symptomatology» (altered consciousness/stress) seen in Jacob’s experience at
Bethel.
Oneiric
Prognostics and Legitimacy:
The
«Similarity in considering dreams as a legitimate channel of communication» is
evidenced by the Prophecies of Neferti and the Epic of Gilgamesh (Old
Babylonian version, 1800–1600 BCE). Dreams in this era were not merely
subjective experiences but were treated as «Protocol-based Verbalizations» —
mandatory action scripts for rulers and heroes.
The
«Tale of the Eloquent Peasant» and the «Story of Sinuhe» (Middle Kingdom)
confirm the Egyptian view of the dream as an external force («It was like a
dream... I do not know what removed me»), which aligns with Jacob’s sudden
realization: «Surely the Lord is in this place; and I knew it not».
Psychopathological
and Physiological Symptomatology:
The
Edwin Smith Papyrus (1650–1550 BCE) provides a crucial «Medical Verification».
Cases № 7 and 8 document cerebral dysfunction and trauma-induced states. This
supports the hypothesis that the biblical description of altered consciousness
at Bethel can be analyzed through the lens of «dysfunction of the brain» or «episodic
hypoxia», which were already being clinically observed and recorded in the
mid-2nd millennium BCE.
The
«Dream Book» (Papyrus Chester Beatty III, 12th Dynasty) and the activities of
the Houses of Life (Pr-ʿnḫ) demonstrate a systematic, quasi-medical approach to
divination, treating the soul's visions as phenomena requiring «healing» or
professional decoding.
Linguistic
and Chronological Synthesis:
Dating:
The emergence of "Dream Books" and the formalization of oneiric
interpretation in both Egypt (12th Dynasty) and Mesopotamia (Old Babylonian
period) coincides with the proposed patriarchal timeframe (approx. 1900–1700
BCE).
Linguistics/Etiquette:
The use of magic and ritual as "weapons to ward off events» (Instruction
for Merikare) mirrors the «Etiquette-Magical Formula» seen in the biblical
narrative, where the encounter with the divine requires a specific ritual
response (the setting of the pillar).
Semantic Parallel: The Ladder of God:
The «Pyramid Texts» (2350–2175 BCE) contain a
consistent motif of the ladder (maqet) as an essential instrument for vertical
movement between the earthly and celestial realms. The formulas «Greetings to
thee, Ladder of god» (Utterance 478) and «A ladder is made for him... upon
which he mounts» (Utterance 568) are functionally identical to the ladder in
Genesis 28:12. This confirms the use of the «ladder» as an ancient sacred
instrument facilitating inter-world communication.
Sacred-Topological Analogy: Gates and Windows of
Heaven:
The concept of «The sky’s door» and «heavenly windows»
recorded in the pyramids of Pepi I, Pepi II, and Merenre (6th Dynasty,
23rd–22nd centuries BCE) finds a direct reflection in Jacob's exclamation: «this
is the gate of heaven» (Gen. 28:17).
The texts emphasize the physical reality of these «transition
points» (portals) that open for divine entities or the deified king, aligning
with the conclusion regarding identical conceptions of specific locations where
physical and celestial spaces interface.
Psychopathological Symptomatology and Verbalization:
The «Epic of Gilgamesh» (Old Babylonian version,
1800–1600 BCE) provides an example of the «protocol-based verbalization» of an
altered state of consciousness. Enkidu’s delirious address to a door as a
sentient being offers a literary and psychological context for analyzing
Jacob’s visions. This supports the interpretation of such biblical episodes
through the lens of brain dysfunction or altered states, which were recorded as
legitimate experiences in ancient cultures.
Etiquette-Magical Formula: «Awakening in Peace»:
Hymns from the «Pyramid Texts» (5th–6th Dynasties,
24th–23rd centuries BCE) and subsequent awakening formulas («may you awake in
peace») represent a stable liturgical concept. The use of the Egyptian concept
of «peace» (hotep) as a formula for a successful transition between states
(sleep and wakefulness, death and life) finds a direct correspondence in
Jacob’s conditional vow to return «in peace» (bə-šālōm) to his father's house (Gen.
28:21). This emphasizes the role of «peace» not merely as the absence of
conflict, but as a magical guarantee of integrity during a change of states.
Tithing Vow and Economic Context:
The Mari archives (ARMT XXIII 418) and documents from
Ur (18th century BCE) confirm that paying a tithe to a deity following
successful expeditions or trade missions was a standardized administrative
practice of that era.
Jacob’s mention of the tithe («of all that thou wilt
give me I will surely give the tenth unto thee») perfectly aligns with the
behavior of Mesopotamian merchants (damkara), who tithed to the goddess Ningal
in gratitude for divine patronage during travel. This legitimizes Jacob's vow
as a typical legal act of the Middle Bronze Age.
Toponymic and Chronological Verification:
The destruction of the walls of Ur in 1740 BCE during
the reign of Samsu-iluna and the subsequent cessation of active trade with this
city create a firm chronological framework. The Genesis text, mentioning Ur and
Haran as key points, operates within a geographic reality that was relevant
prior to this collapse, supporting the dating of the text's protograph to the
18th century BCE.
Summary
The convergence of historical, linguistic, and medical
data suggests that the narrative of Genesis 28 is rooted in the Middle Bronze
Age II (MB II), specifically the 19th–18th centuries BCE (c. 1850–1700 BCE).
While the final redaction of the text may have occurred later, the historical core and protograph of the Jacob narrative demonstrate an intimate knowledge of the geopolitical situation (pre-1740 BCE Ur), legal customs (tithing in Mari), and ritual-medical paradigms (Middle Kingdom dream interpretation) that were unique to this specific window of time. The study concludes that Genesis 28 functions as an authentic reflection of the early 2nd millennium BCE Near Eastern world, rather than a late mythological construct.
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 10, 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 28. About round ligament of femur. March 10, 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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