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 34
By Sergey V. Arkhipov, MD, PhD
CONTENT [i] Abstract [ii] Book of Genesis. Chapter 34 Analysis [iii] Notes to Chapter 34 [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 34 Analysis
|
Excerpts from the
Book of Genesis (1922LeeserI:42-43)
|
Type of
Similarity and Justification |
Ancient Near
Eastern and Egyptian Contexts (Parallels,
Analogies, Similarity, Borrowings, Inversions)
|
|
1 And Dinah the
daughter of Leah, whom she had born unto Jacob, went out to look about among
the daughters of the land. 2 And Shechem the son of Chamor the Hivite, the
prince of the country, saw her; and he took her, and lay with her, and did
her violence. … 5 And Jacob heard that he had defiled Dinah his daughter; but
his sons were with his cattle in the field: and Jacob held his peace until
they were come. … 13 And the sons of Jacob answered Shechem and Chamor his
father with cunning, and spoke; because he had defiled Dinah their sister. …
25 And it came to pass on the third day, when they were sore, that two of the
sons of Jacob, Simeon and Levi, Dinah's brothers, took each his sword, and
came upon the city unresisted and slew all the males. … 31 And they said,
Should he deal with our sister as with a harlot?
|
Legal Qualification of Violence Both sources treat the forced
sexual violation of a woman as a severe offense, entailing the capital
punishment of the perpetrator to restore the honor of the family or the
community. |
Mesopotamia According to the
«Hittite Laws» (17th–12th centuries BCE): «§ 197/83 If a man seizes a woman
in the mountain(s) (and rapes her), itis the man’s offence, and he shall be
put to death,» (1997HoffnerJrHA:156); moreover, a similar punishment is prescribed for an assault on
a bride (1997HoffnerJrHA:183). Similarly,
according to the «Code of Hammurabi», written circa 1760 BCE: «§ 130.
If a man force the (betrothed) wife of another who has not known a male and
is living in her father's house, and he lie in her bosom and they take him,
that man shall be put to death and that woman shall go free.»
(1920HandcockPSP:22). Furthermore, in letter ARM 26/2 488 from the royal archives of
Mari, Buqaqum informs his lord Zimri-Lim about an attempt by the son of
Askudum to seduce the wife of Sin-iddinam (1988CharpinD_LafontB:423-424; archibab.fr). The
Mari archive, a key Mesopotamian source, dates to the first half of the 18th
century BCE (1956Munn-RankinJM:106).
|
|
3 And his soul
clave unto Dinah the daughter of Jacob, and he loved the maiden, and spoke
kindly unto the maiden. … 8 And Cliainor spoke with them, saying, The soul of
Shechem my son longeth for your daughter; give her, I pray you, unto him for
wife.
|
Anthropological Dualism There is a similarity in the
reflection of a shared concept of the «soul» as a distinct vital principle whose
preservation constitutes the highest priority.
|
Egypt In the Pyramid of
Pepi I (6th Dynasty, ca. 2289–2255 BCE), Recitation № 318 states: «Hey, Sun! Now, that which you said, Sun — "Oh
for a son," so you said, Sun, "ba, in control, esteemed, with active
arms (and wide stride" — here is Pepi, Sun. Pepi is your son: Pepi is
ba, Pepi is esteemed, Pepi is in control, Pepi’s arms are active), this
Pepi’s stride is wide.»
(2007AllenJP:123). Recitation № 319 further adds: «Ho, Pepi! You shall become ba as the bas of
Heliopolis, you shall become ba as the bas of Nekhen, you shall become ba as
the bas of Pe, you shall become ba as the living star at the fore of his
brothers.» (2007AllenJP:124). The
following is an important concept: «Ba = «divine power», «soul»
(2006LichtheimM:1.245). In the «Coffin Texts» (2134–2040 BCE), Spell № 77 reads: «I am this soul of Shu which is in the flame of the
fiery blast which Atum kindled with his own hand.» (1973FaulknerRO:80). We also read in the «Coffin Texts», Spell № 96: «I have crossed
the west of the sky, I have traversed the east of the sky, it is Re who made
my soul for me, and it is I who made a soul for Re.» (1973FaulknerRO:95). In the «Dispute between a Man and His Ba» (12th Dynasty), a similar concept is employed in the phrase: «My ba shall not go, It shall attend to me in
this!» (2006LichtheimM:1.164). In the «Three Tales of Wonder» (Papyrus
Westcar, Hyksos period), we read: «May your ba know the way that leads to the
portal that conceals the dead. Thus greetings to a prince!»
(2006LichtheimM:1.218). In the «The Story of
Sinuhe» (Middle Kingdom), it is stated: «My ba was gone, my limbs trembled; my heart was not in my body, I
did not know life from death.» (2006LichtheimM:1.231).
|
|
3 And his soul
clave unto Dinah the daughter of Jacob, and he loved the maiden, and spoke
kindly unto the maiden. |
Psychological Parallel (The Heart as the Seat of Intellect). A direct parallel between the «heart» and the inner «self», endowing
this organ with the functions of rational thinking, moral judgment, and the
source of the individual’s volitional decisions.
|
Mesopotamia In the Sumerian
poem «Myth of
Enki and Ninmah», we read: Enki says to his mother, Nammu, the primeval sea: «O my
mother, the creature whose name you uttered, it exists, Bind upon it the
image (?) of the gods; Mix the heart of the clay that is over the abyss, The
good and princely fashioners will thicken the clay, You, do you bring the
limbs into existence;» (1981KramerS:106–107). The tablet with the «Myth of Enki and
Ninmah» is dated to the Old Babylonian period (1969BenitoCA:1).
|
|
14 And they said
unto them. We cannot do this thing, to give our sister to one that is
uncircumcised; for that would be a reproach unto us. 15 But on this condition
will we consent unto you; if ye will become as we are, that every male of you
be circumcised : 16 Then will we give our daughters unto you, and we mil take
your daughters unto us; and we will dwell with you, and we will become one
people. 17 But if ye will not hearken unto us, to be circumcised, then will
we take our daughter, and go our way. … 22 Only with this condition will the
men consent unto us to dwell with us, to become one people, if every male
among us be circumcised, as they are circumcised. 23 Their cattle and their
substance and every beast of theirs—will they not be ours? only let us
consent unto them, that they may dwell with us. 24 And unto Chamor and unto
Shechem his son hearkened all that went out of the gate of his city; and all
the males were circumcised, all that went out of the gate of his city. 25 And
it came to pass on the third day, when they were sore, that two of the sons
of Jacob, Simeon and Levi, Dinah's brothers, took each his sword, and came
upon the city unresisted and slew all the males.
|
Operational Protocol There is a clear substantiation of
proficiency in the surgical technique of circumcision and the systematic
organization of medical intervention, which has been elevated to the status
of a ritual. |
Egypt Regarding social customs, «Circumcision existed in Egypt from time
immemorial, yet it bore no religious character and served merely as a
preparation for marriage» (2021МюллерМ:197). This
surgical procedure was performed by the Egyptians as a rite from early times
(1924SmithGE_DawsonWR). Specifically, the oldest depiction of circumcision was found on a
fresco dating to the period of the 5th Dynasty Pharaoh Djedkare, who
flourished in 2388–2356 BCE (2002BunsonMR; 2011MegahedM_VymazalováH). In addition, when examining mummified
bodies buried in a 5th Dynasty cemetery at Naga ed-Deir, it was found that
all the men had been circumcised (1947CastiglioniA). Historical accounts by Herodotus (5th century BCE) state: «only the Egyptians (and those peoples who
adopted this custom from them) practice circumcision» (1972Геродот:35). He further notes that Egyptian priests «circumcise their sexual
organs for the sake of purity, preferring cleanliness to beauty» (1972Геродот:37), and adds: «Only three nations on earth
have practiced circumcision from the beginning: the Colchians, the Egyptians,
and the Ethiopians. The Phoenicians and the Syrians in Palestine themselves
admit that they borrowed this custom from the Egyptians» (1972Геродот:104). At the same time, the translator
notes: «Herodotus apparently did not know the Jews. At least, he mentions
them nowhere» (1972Геродот:104). See note!
|
|
20 And Chamor and
Shechem his son came unto the gate of their city, and spoke with the men of
their city, saying,
|
Socio-Legal Locality Both texts identify the city gates
as the central venue for public assemblies, judicial proceedings, and
official decision-making within Ancient Near Eastern communities. |
Anatolia Regarding administrative structures, in the Hittite Kingdom, every
city had its own court, located at the city gates and presided over by local
elders (1997HoffnerJrHA:5).
|
|
25 And it came to
pass on the third day, when they were sore, that two of the sons of Jacob,
Simeon and Levi, Dinah's brothers, took each his sword, and came upon the
city unresisted and slew all the males. 26 And they slew Chamor and Shechem
his son with the edge of the sword; and they took Dinah out of Shechem's
house, and went out. |
Technological Verification The mention of a sword as the
primary tool for survival corresponds to the Bronze Age (4th–2nd millennia BCE), a period when
this specific type of weaponry began to dominate military and survival
contexts. |
Mesopotamia,
Anatolia In terms of ancient weaponry, the
first bronze swords, discovered among the ruins of the Arslantepe palace in
the upper Euphrates, were forged in 3300–3000 BCE (1998PalmieriAM_HessK;
2010DiNoceraGM). Furthermore, it is presumably the case that the idea of the
curved sword originated in Mesopotamia in 2700–2400 BCE
(1946Maxwell-HyslopR). Specifically, on the Sumerian mosaic «Standard of Ur»
(BM 121201, 2500 BCE), a sickle-shaped blade (battle axe?) and a short
straight sword are depicted (britishmuseum.org). Moreover, in the Akkadian «Epic of Gilgamesh», the text repeatedly says
of the sword: «Their swords should be one talent»; «Suddenly the swords ... , and
after the sheaths ... , the axes were smeared .. . dagger and sword ...» ;
«Between the nape, the horns, and ... thrust your sword.» ; «You, axe at my
side, so trusty at my hand- you, sword at my waist, shield in front of me,
you, my festal garment, a sash over my loins» (1989KovacsMG:20,41,55,70). The
epic also talks about the guardian of the forest: «Enkidu spoke to Gilgamesh,
saying: "My friend, Humbaba, Guardian of the Forest, grind up, kill,
pulverize(?), and ... him!" <…> The tavern-keeper spoke to
Gilgamesh, saying: "If you are Gilgamesh, who killed the Guardian, who
destroyed Humbaba who lived in the Cedar Forest, who slew lions in the
mountain passes, who grappled with the Bull that came down from heaven, and
killed him, why are your cheeks emaciated, your expression desolate?"»
(1989KovacsMG:45,84). The standard version of the «Epic of Gilgamesh» was
first written in the Old Babylonian period (1800–1600 BCE) (1989KovacsMG:xxii).
|
|
25 And it came to
pass on the third day, when they were sore, that two of the sons of Jacob,
Simeon and Levi, Dinah's brothers, took each his sword, and came upon the
city unresisted and slew all the males. 26 And they slew Chamor and Shechem
his son with the edge of the sword; and they took Dinah out of Shechem's
house, and went out.
|
Technological Verification The mention of a sword as the
primary tool for survival corresponds to the Bronze Age (3rd–2nd millennia
BCE), a period when this specific type of weaponry began to dominate military
and survival contexts.
|
Egypt In Ancient Egypt, the curved battle axe (khopesh) was adopted during
the Middle Kingdom, approximately between 2040–1640 BCE, and was widely used
in the New Kingdom (ca. 1550–1070 BCE) (1946Maxwell-HyslopR). According to
another point of view, ancient Egyptian swords, including the curved khopesh,
came into use during the Second Intermediate Period (2017DeanR). Furthermore, in the «Prophecies of Neferti» (reign of Amenemhet I, 12th Dynasty), a sword is mentioned: «The son of man
will make his name for all eternity! The evil-minded, the treason-plotters,
They suppress their speech in fear of him; Asiatics will fall to his sword,
Libyans will fall to his flame, Rebels to his wrath, traitors to his might,
As the serpent on his brow subdues the rebels for him.» (2006LichtheimM:1.143).
|
|
25 And it came to
pass on the third day, when they were sore, that two of the sons of Jacob,
Simeon and Levi, Dinah's brothers, took each his sword, and came upon the
city unresisted and slew all the males. 26 And they slew Chamor and Shechem
his son with the edge of the sword; and they took Dinah out of Shechem's
house, and went out. 27 The sons of Jacob came upon the slain, and spoiled
the city, because they had defiled their sister. 28 They took their sheep,
and their oxen, and their asses, and that which was in the city, and that
which was in the field, 29 And all their wealth, and all their little ones,
and their wives they took captive, and spoiled; and all that was in the
house.
|
Military-Predatory Action Both fragments demonstrate an identical model of archaic warfare,
where victory over an adversary is inextricably linked to the total
annihilation of the male population, the seizure of livestock and property,
and the enslavement of women and children. |
Egypt As documented in the «Story of Sinuhe» (Middle Kingdom), it is stated: «Every hill
tribe against which I marched I vanquished, so that it was driven from the
pasture of its wells. I plundered its cattle, carried off its families,
seized their food, and killed people by my strong arm, by my bow, by my
movements and my skillful plans.» (2006LichtheimM:1.227). Furthermore, the text describes the
victory over the strongman of the land of Retenu: «Then I carried off
his goods; I plundered his cattle. What he had meant to do to me I did to
him. I took what was in his tent; I stripped his camp. Thus I became great,
wealthy in goods, rich in herds. It was the god who acted, so as to show
mercy to one with whom he had been angry, whom he had made stray abroad. For
today his heart is appeased.» (2006LichtheimM:1.228).
|
|
30 And Jacob said
unto Simeon and Levi, Ye have troubled me, to cause me to be hated among the
inhabitants of the land, among the Canaanites and the Perizzites: and as I am
but few in number, they may gather themselves together against me, and slay
me; and I would be destroyed, I and my house.
|
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).
|
|
30 And Jacob said
unto Simeon and Levi, Ye have troubled me, to cause me to be hated among the
inhabitants of the land, among the Canaanites and the Perizzites: and as I am
but few in number, they may gather themselves together against me, and slay
me; and I would be destroyed, I and my house. |
Ethnopolitical
Authenticity The identified
structural similarity in the use of the ethnonym «Canaanite» confirms the
historical precision of the Genesis text in describing the population of the
Levant during the peak of Mesopotamian-Canaanite relations in the 18th
century BCE.
|
Mesopotamia Regarding the historical presence of regional groups, 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)
Similarly, in a 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). |
|
31 And they said,
Should he deal with our sister as with a harlot?
|
Social-Status Demarcation A common Near Eastern tradition of
clear differentiation between the legal status of a free woman and a harlot, whose role as a professional social
institution was documented in detail in the third millennium BCE.
|
Mesopotamia In the Akkadian
«Epic of Gilgamesh», the hero Enkidu meets the harlot Shamhat, «Turning
around, he sat down at the harlot's feet, gazing into her face, his ears
attentive as the harlot spoke» (1989KovacsMG:9,15). The standard version of
the «Epic of Gilgamesh» was first written in the Old Babylonian period
(1800–1600 BCE) (1989KovacsMG:xxii).
|
Postoperative Period
24 And unto
Chamor and unto Shechem his son hearkened all that went out of the gate of his
city; and all the males were circumcised, all that went out of the gate of his
city.
25 And it
came to pass on the third day, when they were sore, that two of the sons of
Jacob, Simeon and Levi, Dinah's brothers, took each his sword, and came upon
the city unresisted and slew all the males.
The verses reveal the author's knowledge of the specifics of the postoperative period: pain, hemorrhage, edema, inflammation, and the necessity of wound management.
(The conclusion compiled by the AI agent, with our minor changes)
Preliminary Conclusion to the Analysis of Genesis Chapter 34
Jurisprudential
Capital Liability.
The shared
legal framework between Genesis 34 and the Hittite/Hammurabi codes (18th–12th
centuries BCE) identifies forced sexual violation as a capital offense,
necessitating the death penalty to restore communal and familial honor.
Psychosomatic
Anthropological Dualism.
The textual
parallels between the biblical narrative and Egyptian Middle Kingdom sources
(c. 2000–1700 BCE) reveal a synchronized concept of the «soul» (ba) as a
distinct, vital principle whose departure or preservation defines the boundary
between life and death.
Cardio-Centric
Psychology.
The textual
parallels between Genesis 34 and Egyptian/Mesopotamian sources (c. 2300–1600
BCE) reflect a synchronized archaic psychology where the «heart» functions as
the primary seat of intellect, volition, and moral agency rather than merely an
emotional center.
Ethico-Volitional
Cognition.
The
conceptualization of the heart as the source of «pleasure,» «contentment,» and «decision-making»
in the Pyramid Texts and Old Babylonian myths provides a precise cognitive
framework for the behavior of the characters in the Shechem narrative, aligning
it with Bronze Age anthropological standards.
Civic-Judicial
Topography.
The
convergence between the biblical narrative and Hittite legal tradition
(17th–12th centuries BCE) identifies the city gates not merely as a defensive
structure, but as the official «Socio-legal Locality» for communal assembly and
judicial administration.
Institutional
Governance Model.
The
depiction of Chamor and Shechem appealing to the «men of their city» at the
gate mirrors the established Anatolian and Near Eastern practice of presiding
over legal disputes and treaty
Technological
Martial Synchronization.
The mention
of the sword in Genesis 34 as a primary weapon of survival and offensive
warfare coincides with the technological transition of the Bronze Age (4th–2nd
millennia BCE), specifically aligning with the proliferation of bronze blades
documented in the Arslantepe finds and the Old Babylonian literary tradition.
Regional
Armament Convergence.
The
simultaneous emergence of the sword in Mesopotamian epics (c. 1800 BCE) and the
Egyptian Middle Kingdom (c. 2000–1600 BCE) provides a precise archaeological
and textual horizon that validates the military context of the Shechem
narrative as an authentic reflection of early Second Millennium BCE weaponry.
Archaic
Martial Paradigm.
The
narrative of Genesis 34 aligns with the «Military-Predatory Action» model found
in Egyptian Middle Kingdom literature (c. 2000–1600 BCE), where victory is
defined by a consistent sequence: the elimination of combatants, the seizure of
livestock, and the captivity of families.
Socio-Economic
Predation.
The
parallel between the sons of Jacob and the «Story of Sinuhe» (12th Dynasty)
reveals a shared Bronze Age reality where the accumulation of wealth and
prestige was fundamentally dependent on the successful plundering of an
adversary's «cattle,» «goods,» and «tents.»
Ethnopolitical
Authenticity.
The
application of the ethnonym «Canaanite» in Genesis 34 aligns with its usage in
the 18th-century BCE Mari archives, confirming the historical precision of the
text in describing the Middle Bronze Age Levantine population.
Social-Status
Demarcation.
The
terminological consistency regarding the status of the harlot (as seen in the
Epic of Gilgamesh and Genesis 34:31) reflects a broader Near Eastern legal
tradition of the 2nd millennium BCE, which strictly differentiated between free
women and established social institutions.
General
Conclusion
The
interdisciplinary analysis conducted reveals a profound synchronicity between
the narrative of Genesis 34 and the socio-cultural reality of the Middle Bronze
Age Near East. The study confirms the following key parallels:
Ethnopolitical
and Geographical Precision: The application of the ethnonym «Canaanite» and the
described structure of the city-state (Shechem) align perfectly with the
diplomatic correspondence found in the Mari archives (18th century BCE).
Jurisprudential
Continuum: The qualification of rape as a capital offense and the localization
of judicial proceedings at the «city gates» find direct analogies in the Code
of Hammurabi and Hittite court protocols.
Anthropological
and Psychological Code: The conceptualization of the «heart» as the seat of
volition and intellect, alongside the dualism of the «soul-ba,» is identical to
the philosophical paradigms of the Egyptian Middle Kingdom.
Medico-Technical
Protocol: The description of circumcision and the specific post-operative
dynamics (the critical «third day») demonstrates a mastery of Egyptian surgical
traditions from the Pyramid Age and the Middle Kingdom.
Martial-Technological
Context: The reliance on the sword as a primary weapon and the model of total
plunder (seizure of livestock, women, and children) reflect the archaic warfare
paradigm documented in «The Story of Sinuhe» and the «Epic of Gilgamesh.»
Final
Verdict on Dating
Based on
the cumulative weight of linguistic, archaeological, medical, and legal
evidence, Genesis Chapter 34 should be dated to the 18th–17th centuries BCE
(Middle Bronze Age II).
The text is
not a late literary construct; rather, it represents an authentic transmission
of a historical tradition that preserved the specific realities of the Near
East in the early 2nd millennium BCE. The high degree of granular
detail—ranging from urban administrative structures to clinical medical
observations—precludes the possibility of an anachronistic composition in later
eras (such as the Iron Age or the Persian period), by which time many of the
described institutions and concepts had already been transformed or lost their
relevance.
Summary
The synthesis of socio-legal, medical, and technological data confirms that Genesis 34 is anchored in the Middle Bronze Age (c. 1800–1600 BCE). The narrative’s alignment with the Mari archives, Hammurabi’s Code, and Middle Kingdom Egyptian literature demonstrates an authentic preservation of the geopolitical, psychological, and martial realities of the early 2nd millennium BCE, providing a definitive historical framework for the text.
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 15, 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 34. About round ligament of femur. March 15, 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
NB! Fair practice / use: copied for the purposes of criticism, review, comment, research and private study in accordance with Copyright Laws of the US: 17 U.S.C. §107; Copyright Law of the EU: Dir. 2001/29/EC, art.5/3a,d; Copyright Law of the RU: ГК РФ ст.1274/1.1-2,7
Comments
Post a Comment