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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Excerpt 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, Convergences,
Borrowings, and Inversions in Archaeology, Culture, Medical Knowledge, and
Historical Facts: Mesopotamia, the Levant, Anatolia, and the Nile Valley)
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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 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 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).
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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 westwind. 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) contain 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) recounts 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) speaks of a 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, were 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 No. 7 and 8, describes cerebral dysfunction resulting from cranial trauma (1930BreastedJH:175,201; sae.saw-leipzig.de).
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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», first written in the Old Babylonian period (1800-1600 BCE)
(1989KovacsMG:xxii). 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». Pyramid of Merenre (6th Dynasty, ca. 2255-2246 BCE) Recitation № 391 «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 «A stairway to the sky shall be laid down that you may go up.»
(2007AllenJP: 234-235). «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); 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», 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
«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). Pyramid of Pepi II (6th Dynasty, ca. 2246–2152 BCE) Recitation № 70
«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 «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). Pyramid of
Pepi I (6th Dynasty, ca. 2289–2255 BCE) Recitation № 513 «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). Pyramid of Unis (5th Dynasty, ca. 2353-2323 BCE) Recitation
№ 54: «May
you awake in peace! Awake, Ta’it, in peace! Awake, you of Ta’it-Town, in
peace!» (2007AllenJP:22). Pyramid of
Merenre (6th
Dynasty, ca. 2255-2246 BCE) Recitation № 362 «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: «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). «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 is reported
(2013SeriA). Ur was destroyed in 1739 BCE, or more likely in 1740 BCE
(1969BrinkmanJA). Presumably, trade with this city later ceased.
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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 may also be induced by
elevated levels of carbon dioxide in the blood, which either affects the
hippocampus or stimulates 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.
(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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