Book manuscript: Arkhipov S.V. Medical Record: The Contribution of a Middle Bronze Age Egyptian Physician to the Book of Genesis. Kyrö: Author’s Edition, 2026. – 312 pp. – 2 tables. – Bibliographical references: 856 entries. play.google.com , books.google.com
Chapter 13
CHRONOLOGY OF THE EXODUS FROM HARAN
In
our opinion, the physician who examined the prototype of Jacob did not argue or
attempt to persuade him otherwise upon hearing the account of the injury's circumstances.
Through his questioning, he helped the patient independently comprehend what
had transpired. In parallel, he himself came to understand the cause-and-effect
relationships governing the development of the pathological process in the hip
joint. An essential method for comprehending reality is clarifying time: when
the events leading to the injury occurred and what preceded them.
Exact
timekeeping is not maintained in the Book of Genesis. The dates specified are
occasionally approximate. For this reason, we have attempted to independently
date the key events described in the tradition of Jacob's exodus from Haran. As
the starting point on the timeline of his life, we have taken the situation
involving the onset of the "famine", which intensified two years
later (Gen. 41:54, 42:5, 43:1, 45:6). It seems likely that the cause of this
humanitarian crisis was the eruption of the Santorini volcano on the island of
Thera between 1627 and 1600 BCE (2006FriedrichWL_TalamoS). Modern data indicate
that the activity of Santorini was extremely significant
(2014JohnsonEN_CareyS). This affected the climate of the Mediterranean region,
Egypt, and the Near East. It appears that the escalation of the catastrophe's
consequences – in the form of agricultural depression and food shortages – began
in 1609 BCE. Two years later, Jacob relocated to Egypt (Gen. 46:6, 28). Relying
on this established date, it was previously calculated that the family's exodus
from Northern Mesopotamia should be dated to 1640 BCE. In that given year,
while migrating from Haran to Canaan, the prototype of Jacob sustained a hip
joint injury. This, apparently, is what the authors of the Book of Genesis
sought to demonstrate.
[ii]
To
move a family consisting of four wives and numerous children, Jacob utilized
camels (Gen. 31:17, 34, 32:8, 16). The patriarch also transported the family's
possessions (Gen. 31:18). Camels, donkeys, and oxen were evidently used for
this purpose (Gen. 32:16). Jacob possessed no horses. Directly, horses are
mentioned twice in the Book of Genesis as domestic animals inhabiting the
territory of Egypt (Gen. 47:17, 49:17). They are implied in connection with
horsemen and chariots (Gen. 41:43, 46:29, 49:17, 50:9). Mules as a
"discovery" in the wilderness "in the land of Edom" are
mentioned in the text later (Gen. 36:21, 24).
The
fastest means of transportation available to Jacob was camels. Carrying a
rider, a camel is capable of covering about 100 km per day at an average speed
of 10–12 km/h, while dromedaries reach a maximum speed of around 23 km/h. The
transition of a pack camel carrying a standard load occurs at a speed of
4.0–4.5 km/h, covering 30–35 km per day. In southern countries, pack animal
caravans move in the morning and afternoon, resting during the midday heat
(1964ЛакозаИИ_ЩегинВА). Jacob likely chose a similar
schedule when setting out from Northern Mesopotamia.
The
pace of a caravan's movement is determined by its slowest animals. In the case
of Jacob's procession, this was the livestock. He was tasked with driving a
large herd of small and large cattle over a considerable distance, including
goats, sheep, and cows (Gen. 30:43, 31:18, 32:8, 15–16, 33:13). According to
our calculations, Jacob's household originally numbered 2,320 head of
livestock. Livestock prefer to move during the day, resting and remaining
cautious at night (2014БаскинЛМ_ЧикуроваЕА).
Herds require watering, grazing, time for rumination, and rest during the
hottest part of the day. Jacob's caravan included lactating animals of various
species – camels, goats, cows (Gen. 32:15–16, 33:13). Consequently, milking and
primary milk processing were required. Hence, the words regarding the livestock
are so vital: "if driven hard for a single day, all the flock will
die" (Gen. 33:13). Taking the animals' needs into account, Jacob advanced
at a slow pace, "according to the pace of the livestock ... and the pace
of the children" (Gen. 33:14). Large cattle usually walk at a speed of
2–3.5 km/h, but in pasture, their speed reaches 5 km/h (2014БаскинЛМ_ЧикуроваЕА). One must also consider that the herds were
tended by workers traveling on foot (Gen. 32:17). Walking at a speed exceeding
5 km/h is difficult for a human over an extended period and requires
specialized physical preparation.
Empirically, it has been established that "it is best to set out a caravan before dawn at 3:00 AM", continuing until 9:00 AM, and resuming the journey after 4:00 PM, provided that the camel's "working day" does not exceed 10 hours (1964ЛакозаИИ_ЩегинВА). During this time, livestock could cover 20–35 km. This pace is difficult for animals to sustain over long periods, as only 14 hours remain for rest, feeding, and watering. Twenty-five miles per day (approx. 40 km) was considered a very rapid pace for driving cattle among North American cowboys. In the 19th century, cattle drivers taking bulls and cows for slaughter along the Chisholm Trail typically maintained an average speed of 15 miles per day, or approximately 24 km (1971MaloneJW). In experiments with cows walking at speeds of 3.9–6.1 km/h, a decrease in milk yield and protein content was observed after walking distances of 9.6–12.8 km (1994D'hourP_GarelJP). This is what Jacob implied when referring to the high pace of livestock movement (Gen. 33:13). Therefore, it appears that the distance covered by Jacob's caravan per day amounted to approximately 10–15 km.
[iii]
According
to the Book of Jubilees, Jacob begins his journey from Haran to Canaan "on
the twenty-first day of the first month [Nisan]", in the seventh year of
the fourth week of the forty-fourth jubilee, or in the year 2135 from the
creation of the world (1913CharlesRH). In the Gregorian calendar, this
corresponds to Friday, March 28, 1625 BCE. The Book of Jubilees provides dates
according to the ancient Hebrew reckoning of time, which begins from the
"creation of the world". The traditional Hebrew calendar is based on
lunar months and a solar year, which does not consist of a whole number of
days. Combining different time intervals constantly requires correcting lunar
drift (molad) by periodically inserting extra days and even months into the
calendar. Due to the above, converting dates from the Hebrew calendar to the
Gregorian calendar yields approximate values. We accept this as an inevitable
margin of error and consider the stated dates to be tentative.
The
aforementioned literary source was created significantly later than the Book of
Genesis, namely in the 2nd century BCE. There are no more precise ancient
commentaries regarding biblical chronology. It is only in this written monument
that the events of the tradition surrounding Jacob's relocation from Northern
Mesopotamia are dated to the exact day. Here, we perceive the author's
familiarity with the specifics of driving livestock over long distances. This
prompted us to consider the month and day of the events according to the Book
of Jubilees – conventionally March 28 – while still orienting ourselves around
the previously calculated year of 1640 BCE.
Jacob's
primary occupation was livestock farming, in which he achieved outstanding
success (Gen. 30:43). To raise animals effectively, he needed to account for
changing seasons and keep track of time. In the territory of modern Israel and
Jordan, where Jacob was heading, the rainy season lasts from November to April.
That is, it was necessary to choose a departure date in order to complete the
journey before off-road mud conditions set in and rivers and streams
overflowed. Over the past 30 years, the average daily temperature near the
Turkish city of Urfa (closest to Haran) in March was 7.0 °C, and in April 11.3
°C, with 9–10 rainy days. Provided that the climate has not changed
significantly over 3,600 years, a trek in late spring favored the movement of
people and animals, as well as their crossing of water barriers.
A
crucial factor in choosing the departure date could have been the mass
lambing/calving season in the herds. In late winter and early spring, the most
viable offspring are born to sheep and cattle. For birthing, it is desirable to
create special conditions and ensure a protective regimen in the immediate
period after the offspring appear. Otherwise, the survival of newborn animals
is threatened. Driving pregnant livestock or newly born offspring carries the
risk of their demise.
An
approximate date for the departure of the caravan can be determined based on
indirect information from the primary source. The movement begins after
"Laban went to shear his sheep" (Gen. 31:19). Undoubtedly, this
passage refers to sheep. They are typically shorn once a year in spring to
obtain long wool (2012МорозТМ). Shearing is ideally completed before the summer grazing period,
during which the animals' coats become contaminated with weed seeds and
insects.
Accordingly,
the start of the journey at the end of March according to the Book of Jubilees
finds a satisfactory explanation. By this time, the newborn animals had already
grown stronger, the winter rains had ended, and warm, dry weather had set in. A
crucial objective to be solved during the trek was the preservation of the
livestock while driving them from Northern Mesopotamia to Canaan. This means
that the choice of timing for the departure was paramount. Along the route, a
large herd required pasture and access to watering places. The arguments
presented also indirectly testify in favor of the month of the year specified
in the Book of Jubilees.
The
physician in Egypt, while clarifying the details of the "injury
history" (anamnesis) at the beginning of the conversation, attempted to
specify when the injury had been sustained. By asking leading questions, the
diagnostician established approximate dates and times for the most important
events. From the Book of Genesis, we know that Jacob, upon departing from the
environs of Haran, "crossed the river, and set his face toward the hill
country of Gilead" (Gen. 31:21). Here, the narrative concerns the crossing
of the Euphrates and the mountainous plateau east of the Jordan River. The
first objective of the journey was the Jebel Ajloun highlands, or, in older
terminology, Northern Gilead. The caravan set out from the environs of Haran
and proceeded in a westerly direction, initially along the valley of the same
name. Then, across a moderately rolling plateau, it reached the Euphrates
River, having covered about 90 km. The endpoint of this discussed stage was
likely located in the region of the modern city of Jarabulus, or less probably,
Manbij.
As we have previously shown, Jacob's caravan could cover 10–15 km per day. The march was carried out across convenient, flat terrain. Therefore, the procession reached the Euphrates River in 6–9 days. Along the route, Jacob's risk of sustaining an injury was minimal. Furthermore, the Book of Genesis reports no incidents whatsoever.
[iv]
The
second stage is described in succinct words: "crossed the river, and set
his face toward the hill country of Gilead" (Gen. 31:21). This section of
the route concludes with Jacob pitching "his tent in the hill
country" (Gen. 31:25). From our point of view, this implies the northern
part of the Transjordanian highlands – Jebel Ajloun. On this stretch of the
route, the Book of Genesis notes no hazardous events or circumstances that
could lead to trauma. Unfortunately, it also says nothing about the details of
the trek.
It
appears to us that Jacob with his herds crossed the Euphrates River via a
pontoon bridge and stepped onto the Aleppo Plateau. Subsequently, the route lay
initially across the plain toward the southwest, and then along the foothills
of the Anti-Lebanon mountain range toward the south. Today, he would have
encountered the cities of Aleppo – Hama – Homs – Damascus – Daraa – Irbid. On
the final leg, the travelers beheld to the west the Anti-Lebanon Mountains and
the Golan Heights. They had to bypass the gorges of the tributaries of the
Yarmouk River, moving across the Hauran Plateau and proceeding through its
southern portion, now called the Nuqrah. An alternative route – through the
canyons and the Golan Heights – would have been an exceptionally severe ordeal
for the participants of the trek.
In
our view, Jacob proceeded west across the Jebel Ajloun highlands and came to a
stop (Gen. 31:25). The authors seem to have implied a campsite in the vicinity
of the modern Jordanian settlement of Samma. To reach this location, the
caravan needed to cover a distance of no less than 500 km from the Euphrates.
As follows from the epic text, the migrants were en route for ten days (Gen.
31:21–23). "In the hill country of Gilead", Laban overtakes Jacob
together with his kinsmen, having spent one week in pursuit (Gen. 31:23, 25).
Moving at a rate of 10–15 km per day, the caravan of "fugitives"
could have reached Northern Gilead no faster than in 33–50 days. At an accelerated
pace, the risk of livestock loss increases significantly (Gen. 33:13).
We
recall that carrying a rider, camels can cover around 100 km per day, with a
maximum speed of approximately 23 km/h (1964ЛакозаИИ_ЩегинВА). Consequently, the father-in-law could well
have overtaken his son-in-law by setting out from Haran three days later and
covering about 600 km in seven days. Movement of a caravan with livestock at a
similar pace is completely unrealistic. The herds were accompanied by workers
traveling on foot, which also slowed the procession down. If Laban had set out
in pursuit after three days, he would have overtaken Jacob on the very same
day, halfway from Haran to the Euphrates.
According
to the Book of Jubilees, the meeting of the kinsmen occurs in the seventh year
of the fourth week of the forty-fourth jubilee (year 2135 from the creation of
the world), on the "thirteenth day of the third month [Sivan]"
(1913CharlesRH). In modern reckoning, this corresponds to Sunday, May 18, 1625
BCE. According to the authors' conception, the events unfolded in 1640 BCE.
Orienting by the Book of Jubilees, Jacob was en route for one month (1 lunar
month = 29–30 days) and twenty-two days. If the caravan covered 600 km from
Haran to Northern Gilead in 52 days, it advanced at an average speed of 11.5 km
per day. This pace is close to the interval of 10–15 km per day, which appears
plausible. Under such a movement regimen, sufficient time can be allocated for
the livestock to feed and rest after treks. Jacob's goal was to preserve the herd,
not to attempt an escape. Otherwise, he would not have "driven away all
his livestock" (Gen. 31:18).
From
what is stated in the Book of Genesis, it is appropriate to assume that the
stay in the "hill country of Gilead" lasted twenty-four hours. First,
it is stated that the father-in-law overtook the son-in-law's caravan (Gen.
31:23). Then Laban's dream is described (Gen. 31:24). That is, night falls.
This is followed by the argument between the relatives, the search for the
household idols, reconciliation, and the construction of a monument (Gen.
31:26–45). Afterward, a joint meal is arranged (Gen. 31:46). Below, we read
about the conditions of the concluded covenant and the naming of the monument
(Gen. 31:47–53). Ultimately, a second collective feast and an overnight stay of
the opposing sides on the mountain are organized (Gen. 31:54). The parting of
the kinsmen takes place on the morning of the following day (Gen. 32:1).
According to the Book of Jubilees, the final conclusion of the peace treaty and
the concluding feast took place on the second day after the meeting, on the
"fifteenth day of the third month" (1913CharlesRH). In the Gregorian
calendar, this date corresponds to Tuesday, May 20, 1625 BCE.
The
schedule of the stop in the "hill country of Gilead" according to the
Book of Jubilees appears acceptable to us. In our primary source, the overnight
stay after the first feast is not mentioned. Taking it into account, events
developed as follows: on the first day, both conflicting sides set up their camps.
In doing so, Laban pitches his tents ahead "in the hill country"
(Gen. 31:25), through or past which the caravan was to proceed. Everyone rests
for the night after the journey made and prepares for an important
conversation. Next, "on the fourteenth day of the third month
[Sivan]", or May 19, 1640 BCE, Laban laments and levels accusations (Gen.
31:26–30). After this, the father-in-law begins his search for the
"missing" idols, which yields no results (Gen. 31:33–35). At the end
of the day, the kinsmen, having argued, conclude a "covenant" and
through joint efforts erect a monument (Gen. 31:44–46). On the following day,
the monument receives its name, the terms of the peace treaty are clarified,
and words of oath are spoken (Gen. 31:47–53). For the remainder of the day,
livestock is slaughtered and a feast is organized (Gen. 31:54). By our
estimates, there were up to forty people in Jacob's caravan, while Laban was
accompanied by approximately two dozen. To prepare a meal for sixty people,
several animals needed to be butchered. The slaughter and cooking of a large
quantity of food could have occupied a significant portion of May 20, 1640 BCE.
After the feast, the reconciled kinsmen "spent the night in the hill
country" (Gen. 31:54). Consequently, the farewell took place on the
morning of May 21, 1640 BCE. This seems to be what the authors implied without
specifying the days and months.
According
to the proposed timing, this marked the end of the second stage of Jacob's
journey from Haran to Canaan. On this stage, no circumstances are observed that
could have led to injury. The movement was conducted at an unhurried pace
accessible to lactating animals and children. The caravan moved across
moderately rolling terrain, gradually ascending from the Euphrates River toward
the foothills of Anti-Lebanon, reaching the highest elevation of its route in
the Damascus area. Then Jacob traversed the southern part of the Hauran Plateau
and the Nuqrah Plateau to the Jebel Ajloun highlands, ultimately stopping near
the modern village of Samma. If the prototype of Jacob indeed migrated from
Northern Mesopotamia to Canaan, the meeting with his father-in-law in the
"hill country of Gilead" did not take place. The colorful story,
filled with emotion, humor, and drama, but with a happy ending, is a fiction.
It is futile to seek answers in the discrepancies of biblical dating and the
meaning of artistic narrative intrigues. What is most important in the
tradition remained behind the scenes: with a caravan from Asia, Joseph is inexorably
approaching Egypt. Not a word is said about this.
Provided
that the prototype of Jacob moved from Haran to Canaan in the spring, the
weather favored the trek. Setting out from Haran at the end of March, the
caravan passed between the Euphrates and the Jebel Ajloun highlands in
April–May. According to available meteorological data, the average temperature
in April in Aleppo and Idlib is 15.8 °C, in Homs 15.4 °C, in Hama 15.9 °C, in
Damascus 16.6 °C, and in Daraa 16.8 °C, with significantly lower precipitation
than during the winter period. The drove of livestock was supplied with water
from rivers and springs encountered along the way. The animals also had access
to ample pasture. The rainy season in Jordan begins in October and lasts
through May, with 80% of precipitation falling from December to March
(2011BlackE_MithenS). For instance, during the rainy period of 2016–2017, the
village of Samma received 415 mm of rainfall (2017Dep._of_Meteorol). Irbid is
located 18 km from Samma. According to data from the Jordan Meteorological
Department for the period 1985–2014, the average daily temperature in May in
this city was 21.05 °C, and rainfall averaged 6.4 mm
(2016Jordan_Meteorological). Considering that Jacob arrives at the "hill
country of Gilead" in May, inclement weather passed him by. A campsite on
the highlands near Samma in springtime is highly preferable for livestock. The
animals could access water from the Ayn al-Mismar spring, as well as from the
seasonal stream that appeared in the canyon of Wadi an-Nuhayr. Springtime in
Samma is the most beautiful season, with various plants greening and blooming
everywhere. Evidently, their sight and fragrance enhanced the festive ambiance
of the relatives' feast on the "hill country of Gilead" (Gen. 31:54).
Analyzing
the first two stages of Jacob's journey, it should be noted that he moved along
a convenient route that began in the Valley of Haran, continued along the
foothills of the Anti-Lebanon range, leaving the Syrian Desert to the left.
Across the Nuqrah Plateau – the southern part of the Hauran Plateau – the
procession smoothly ascended onto the Jebel Ajloun highlands. At the start of
this path, they had to cross the Euphrates River, presumably via reed pontoons,
while the caravan bypassed the Yarmouk River canyon from the east. On the
highlands, Jacob does not obstinately head south across the pass of the Jebel
Ajloun ridge; instead, he turns west and proceeds along its northern foot. At
the final point, immediately before descending, Jacob comes to a stop. As
previously noted, according to the Book of Jubilees, the road took 52 days
(1913CharlesRH).
This
is a figure with which one can agree. What seems an anomaly is that, according
to the primary source, Laban sets out in pursuit three days after the caravan's
departure and overtakes it after a "seven days' journey" (Gen.
31:22–23). The aforementioned is nothing more than a metaphor emphasizing
Jacob's flight (Gen. 31:20, 22).
It
appears to us that numerous herds of livestock cannot be driven over a distance
of approximately 600 km in less than two weeks. In accordance with physiology,
animals need to graze, ruminate, rest after performing marches, and stop for
water. Given the total quantity of lactating livestock, milking must have
occupied a considerable amount of time (Gen. 32:16, 33:13). Being on the road
for 13 days to cover a distance of 600 km, the caravan would have had to travel
approximately 46 km per day. At such a speed, the animals would have remained
in motion for up to 23 hours a day. In the 19th century, driving cattle along
the thousand-mile Chisholm Trail from Texas to Kansas took over two months,
covering approximately 24 km per day (1971MaloneJW). Large cattle prefer to
walk at a speed of 2–3.5 km/h (2014БаскинЛМ_ЧикуроваЕА).
Jacob himself speaks of the danger of moving animals too quickly: "if driven hard ... all the flock will die" (Gen. 33:13). Therefore, the information provided in the Book of Jubilees is more plausible. Driving multiple herds could not be accomplished in a state of "flight" without massive loss of livestock. This circumstance slowed down the trek and reduced the likelihood of injury during the initial stages of Jacob's family's exodus from Northern Mesopotamia. The entire march of the caravan in the Book of Genesis is described with utmost brevity: "crossed the River, and set his face toward the hill country of Gilead" (Gen. 31:21). From this, we infer that no incidents were reported along the route, including any significant joint injuries suffered by anyone.
[v]
We
define the plateau southeast of the modern settlement of Samma on the Jebel
Ajloun highlands as the beginning of the third stage of the caravan's trek. The
morning after the feast, Laban sets out for home in Haran, while Jacob continues
his journey toward Canaan (Gen. 32:1–2). We assume that he set out on the
sixteenth day of the third month, that is, on Wednesday, May 21, 1640 BCE,
having ascended the "hill country of Gilead" on Sunday, May 18.
According
to our hypothesis, the relatives' campsites were situated in the northern part
of the Jebel Ajloun highlands, within the territory of the modern Irbid
Governorate of Jordan. On the day of parting, the father-in-law awoke
"early in the morning" (Gen. 32:1). Based on monthly sunrise tables,
it is possible to roughly imagine what time the farewell took place. For
example, in Irbid on May 21, 2021, the sun rose at 5:34 AM. Presumably at
around this time, on an analogous day in 1640 BCE, Laban arose from sleep.
First and foremost, the father-in-law heads toward Jacob's caravan campsite
near the "hill country of Gilead" (Gen. 31:25). He had to walk
approximately 200–300 meters from the hill beneath the village of Samma toward
the village of At-Tayyibah. At Jacob's tents, Laban bids farewell to his
daughters and grandchildren (Gen. 32:1). Meanwhile, the father-in-law's
companions were dismantling their camp dwellings, packing belongings, and
loading them onto camels. After blessing his children and grandchildren, Laban
returns "to his place" – that is, to Northern Mesopotamia (Gen.
32:1).
As
we have learned above, Jacob was wary of Laban and his sons (Gen. 31:1–2). In
connection with this, the authors presented the caravan's departure as sudden
and secret (Gen. 31:17, 20). As will be recalled, Jacob's wife Rachel stole the teraphim from her father (Gen. 31:19,
30, 32). The idols were not discovered after a search (Gen. 31:34–35). Theft
was a weight reason barring the return of Jacob's family to Haran. However,
this did not preclude Joseph's appearance in Northern Mesopotamia. Rachel stole
her father's household gods (Gen. 31:19, 30, 32–35). She could subsequently
pass them on to her son.
On
the cuneiform tablet Gadd 51, written prior to 1700 BCE in Kirkuk, an adoption
contract is recorded through which family gods were transferred (1926GaddCJ).
Household deities are also known from Nuzi texts dating to the mid-2nd
millennium BCE. They were considered part of the inheritance received by the
eldest son, though "possession of such gods clearly did not constitute an
automatic right to inheritance" (1976SelmanMJ). Laban had sons (Gen.
30:35, 31:1, 43). Consequently, the eldest son was deprived of an important
portion of property, but Rachel or her son Joseph could claim it later. This
allowed one to receive a portion of movable and immovable property, such as a
plot of land. Thus, Joseph possessed proof of birth in Northern Mesopotamia and
the right to be termed a settled landowner rather than a nomad. The writers did
not emphasize the legal aspects of the theft. However, the Code of Hammurabi
established that "if a man steals property belonging to a god (temple) or
palace, he shall be put to death; and he who receives the stolen property from
him shall also be put to death" (1920HandcockPSP). Theoretically, Joseph could
have paid with his life had he appeared in Haran with his grandfather's
teraphim. A contract for the legal inheritance of household gods was lacking.
Apparently realizing this, Jacob later demanded the destruction of foreign
deities (Gen. 35:2, 4). Indisputably, Laban's teraphim were included among them
(Gen. 31:19, 30, 32).
Jacob
awoke early in the morning of the new day, greeted and saw off his
father-in-law, and then dismantled the tents, watered, fed, and gathered the
herds, loaded transport animals, organized workers, and arranged the caravan's
march order. All of the above likely required an entire morning. After Laban's
departure home, the road to Canaan was unblocked. In accordance with our view,
Jacob sets out during the first half of the day on May 21, 1640 BCE, later than
Laban.
Leading
the procession, Jacob passes by the "hill country of Gilead" – that
is, the hill beneath the settlement of Samma. Then he descends via a gentle
road along the northern slope of the Jebel Ajloun highlands for about 5 km.
Jacob had traversed this path earlier when traveling to Haran from his brother Esau
(Gen. 28:10). Perhaps for this reason, the Book of Jubilees states that he
"returned into the land of Gilead" (1913CharlesRH). Being the only
one who knew the route, he needed to walk at the head of the procession,
determining the direction and pace of movement.
Along
the foot of the northern slope of the Jebel Ajloun highlands, the caravan
proceeded in a northwesterly direction, then turned west, leaving behind the
canyons of Wadi Shamma and Wadi al-Amud, and to the right (northward), Wadi
Raw-al-Mashiyah, Wadi Zadar, and then Wadi al-Arab. According to our
measurements, the procession covered an additional 5.5 km. Upon emerging into
the Jordan Valley, the slope of the Jebel Ajloun highlands was located south of
Jacob, while to the north lay the depression of Wadi al-Arab, beyond which rose
the spur of Mount Dahrat Hadjdat Said and the hill of Tell al-Muntar. In total,
from the campsite at the "hill country of Gilead" to the exit into
the Jordan River Valley, the caravan traveled approximately 10.5 km. This
matches the average daily trek made on the route already covered from Haran. By
our calculations, the migrants spent 3–4 hours traversing this stretch of the
route.
Having
completed this path, Jacob reaches the northeastern part of the Jordan Valley –
the plain of Ghor al-Arba'in. Here, in late spring, lushly blooming pastures
and groves stretched before him. Apparently, Jacob was delighted by the
proximity of his native home combined with the aroma of meadow herbs and
birdsong. Jacob describes his feelings with the words "God's camp / angels
of God" (Gen. 32:2). Presumably, the patriarch refers to fluttering birds
and winged insects as angels. The phrase placed in his mouth by the authors is
close to the expression "like in Paradise", denoting a blessed place.
The
procession comes to a halt, and the locality receives the name
"Mahanaim" (Gen. 32:3). According to the proposed chronology, the
camp is established conventionally at the end of Wednesday, May 21, 1640 BCE.
In the reckoning of the Book of Jubilees, this is the seventh year of the
fourth week of the forty-fourth jubilee, the third month Sivan, the sixteenth
day (1913CharlesRH). In the area of the "Mahanaim" encampment, there
was an abundance of pasture for the animals and watering places, namely the
Jordan, Yarmouk, and El-Arab rivers. Today, the settlements of Ma'ad (Iskan
Ma'adh), and further north, Khirbat ash-Sheikh Hussein and Northern Shuna
(Esh-Shuna esh-Shamaliyya) are located in this region.
The complexity of the discussed stage of the journey lay in the descent from the Jebel Ajloun highlands. However, according to our calculations, the slope angle of the road was approximately 3–4°. Thereafter, the caravan proceeded across relatively level ground downward with an incline of 2–3°. There was no haste, as the conflict with the relatives had been successfully resolved. The topography and peace of mind reduced the likelihood of Jacob sustaining an injury during the third stage of the trek.
[vi]
The
fourth stage of the journey, according to our division, begins at the end of
the day on May 21, 1640 BCE. The place where the caravan stopped was named
"Mahanaim" by the patriarch (Gen. 32:3). Pragmatically, it was
logical to establish an encampment in the area of the modern city of Northern
Shuna. In late spring, warm, yet not hot weather sets in here, there is an
abundance of forage for ruminants, and the rivers are full of water. Most
likely, the bulk of the livestock in Jacob's herds had given birth prior to the
exodus from Northern Mesopotamia in February or early March. He arrives in the
Jordan River Valley at the end of spring. This period is crucial for the full
fattening of young animals and the grazing of lactating livestock (Gen. 33:13).
It is unknown how long Jacob lingered in this blessed place. Later, he moved
southward following the herds, which gradually consumed the vegetation in the
immediate surroundings.
A
major reason for the caravan's stop could have been the need to create good
conditions for the domestic animals to rest after a long trek. In Haran, Jacob
had demonstrated a knowledge of livestock physiology, successfully engaging in
breeding and selection (Gen. 30:41–43). The majority of the animals had given
birth before the exodus from Northern Mesopotamia, in late winter or early
March. He arrives in the Jordan River Valley at the end of spring. This period
is favorable for fattening young animals and grazing lactating livestock (Gen.
33:13).
Our
reading of the tradition indicates that after the Euphrates, the caravan does
not ford wide watercourses. This means it did not move west beyond the Jordan,
nor did it cross the Yarmouk in a northwesterly direction toward the shores of
the Sea of Galilee (Gennesaret, Tiberias).
Jacob
resides in the north of the Ghor al-Arba'in plain, east of the Jordan, but
south of the Yarmouk River. Here, according to the authors' design, the hero
decides how to act further. In his parents' house, there was a real threat of
violence from his brother Esau (Gen. 27:42). Return to Haran was barred by the
"border" monument he himself had erected (Gen. 31:45–47, 52). The
significance of the monument persisted due to his considerably impoverished
father-in-law and the harbored malice of his sons (Gen. 31:1–2). Furthermore,
Laban had failed to discover the missing teraphim (Gen. 31:35). All this could,
sooner or later, be presented as an accusation and lead to adverse consequences
for Jacob's family. In other words, the road to Mesopotamia after the covenant
with his father-in-law and the unsolved theft of the gods was
"closed".
The
outcome of Jacob's deliberations was the only correct decision – reconciliation
with his brother. This was literally vital. Esau hated his twin to such an
extent that he even contemplated killing him (Gen. 27:41). He could have taken
advantage of the opportunity and done so without waiting for their father's
death. Initially, messengers are sent to Esau (Gen. 32:4). Their task also
included scouting the caravan's route and determining feeding and watering
places for the animals. The envoys were to reach Esau's place of residence and
deliver his brother's verbal message (Gen. 32:5–6). Whether Jacob knew where
his brother was twenty years later is unknown. The address he provides is
insufficiently precise: the land of "Seir", the field of
"Edom" (Gen. 32:4). We learn where Esau lived for the first time in
this part of the narrative. It is not excluded that news about his parents and
brother reached Haran, where Jacob was working. What is most probable is that
he did not know in which direction to move, and therefore sent
"scouts" ahead of himself. In this case, they would first have to
reach the land of "Canaan", where Isaac resided (Gen. 37:1). More
specifically, to the valley with the settlement of "Mamre of Kiryath-arba,
that is, Hebron" (Gen. 35:27, 37:14). There, the envoys could learn where Esau
lived and later convey his brother's desire to reconcile.
A
comparison of literary studies of biblical sites and geographical maps shows
that the region of "Edom" in the land of "Seir" was located
in the territory of modern Jordan, southeast of the Dead Sea. In the 19th
century, it was conceived that the "region of Edom" on Mount
"Seir" was situated in the "country of Gebalene". The main
city of the land of the Edomites – Bosor – was assumed to be 24 miles (ca. 38
km) from Edrei, or a four-day journey from Damascus (1891Феодосий). According to our assumption,
"Edom" is one of the fertile plateaus of the mountains in the
southern part of the Transjordanian Al-Sharah highlands. The most famous city
of this territory is Petra. Among the largest prospering settlements today,
Ma'an and Wadi Musa should be mentioned.
It
appears to us that the messengers initially reached the residence of Jacob's
father. For this purpose, it was necessary to travel along the eastern side of
the Ghor al-Arba'in plain and cross to the western bank of the Jordan River.
One of the oldest fords across it is located near the modern city of Damia,
ancient Adam, which was "beside Zarethan" (Josh. 3:16, 19:36). The
biblical Gideon utilized it during his campaign against the kings of Midian
(Judg. 8:4–5). Other crossings have long been known to man in the south of the
Ghor Kabid plain, near Jericho (Josh. 2:23, 3:14–15, 17). It is thought that
the messengers proceeded along the Jordan south from "Mahanaim" to
the ford near the present settlement of Damia. Here they turned west, crossed
the river, and traversed the Judean and Samarian mountains, bypassing Nablus
(Shechem) and Jerusalem (Shalem).
In
total, the envoys had to cover approximately 175 km to reach Jacob's parents'
home. It is believed that at their parents' house in Hebron, they ascertained
where Esau lived. From that location, the messengers' route lay "into the
land of Seir, the field of Edom" (Gen. 32:4). They set out toward the area
of present-day Wadi Musa. In doing so, the emissaries had to bypass the Dead
Sea either from the north and east, returning back toward Jericho (approx. 290
km), or from the west and south (approx. 150 km). In the latter case, the
messengers would have had to proceed through the Judean Desert and the Wadi
Arabah depression toward Petra, and on the final stretch of the route from the
Dead Sea, cross the Jebel el-Khawayya ridge and the Hteib ez-Zabi mountains,
moving along trails toward the modern settlements of Buseirah, At-Tafilah, or
directly to Wadi Musa. This shortest yet most arduous route crosses the arid
basin of Wadi Arabah, lying 100–200 meters below sea level, as well as Rocky
Mountains rising to heights of around 1,300 meters above sea level. Yehuda
(Judah) traveled from the "Hebron" region toward Wadi Arabah "to
Timnah" (Gen. 38:12).
Traveling
via Jericho, the emissaries had to ford the Jordan. Pedestrian crossings have
existed here since antiquity (Josh. 2:1, 7). The most prominent fords near
Jericho today are Mahadat Umm esh-Sharāt, Mahadat el-Mandasa, and Mahadat Umm
Nakhla. Along the shore of the sea, a highway was constructed at the end of the
20th century. Formerly, the body of water was bypassed to the east, across the
mountain system of the Abarim range (Abarim Mountains), crossing the basin of
the Wadi el-Mujib (Arnon) River. Along this terrain ran the oldest caravan
route from the Gulf of Aqaba to the Dead Sea (2015EckensteinL).
Along
this route, Jacob's body was carried from Egypt to the Jordan Valley – "to
Goren-Atad, which is beyond the Jordan" (Gen. 50:10). The aforementioned
bears witness to the authors' knowledge of the route bypassing the Dead Sea
from the east.
After
the conversation with Esau, the workers set out on their return journey from
the land of Seir, the field of Edom (Gen. 32:4). Departing from the region of
the present-day city of Wadi Musa, they crossed the Abarim Mountains from south
to north, and then, turning west, emerged into the Jordan Valley near the
modern settlement of South Shuna, opposite Jericho. Thereafter, their route lay
along the eastern bank of the Jordan toward the north. It is less probable that
the messengers selected the route to "Mahanaim" across the Balqa
highlands through the sites where the cities of Al-Karak, Madaba, Amman, and
As-Salt are situated today. The length of the preferred route to the thriving
modern settlement of North Shuna would amount to approximately 290 km, and to
the region of the town of Deir Alla – roughly 250 km less.
In
our view, by the time of the messengers' arrival, Jacob's encampment had
shifted southward to the vicinity of the modern town of Deir Alla. Accordingly,
to converse with Esau, Jacob's representatives traveled around 325 km, and upon
returning, covered another 250 km. When traveling on foot at an average of
about 15 km per day, the journey could have required slightly over a month (38
days). In the case of travel on camels, the emissaries spent 15–20 days on the
trip. This calculation is based on the fact that a pack camel with a standard
load covers 30–35 km per day (1964ЛакозаИИ_ЩегинВА). Within the narrative framework of the epic,
a timeframe of one month is too short for the writers to bother formulating
explanations.
Following
the return of the emissaries, Jacob's anxiety is described (Gen. 32:7–8). His
caravan is divided into two camps (Gen. 32:8). They are separated by a distance
of several kilometers. Then Jacob selects a large group of animals, sends them
as a present, and subsequently spends the night (Gen. 32:14–16, 22). Next in
the text follows the crossing of the Jabbok stream, which took place, according
to the Book of Jubilees, on the "eleventh day of the ninth month
[Kislev]" (1913CharlesRH).
By
our calculations, the crossing of this water barrier occurred on Monday,
November 20, 1640 BCE. The accuracy of the event's dating by the authors of the
Book of Jubilees is astonishing. It was based on a knowledge of distances and
caravan travel speeds. It is improbable that such details were originally
contained in the protograph of the Book of Genesis, although the two works are
very similar. It cannot be ruled out that they belong to the same scribal
tradition. For example, the flood from which Noah escaped began, according to
both sources, in the second month, on the seventeenth day (Gen. 7:11;
1913CharlesRH, Jub. 5:23). Is the Book of Jubilees a Jewish-refined paraphrase
of a translation of the Book of Genesis from Ancient Egyptian?
It
appears to us that from the moment of departing the "hill country of
Gilead", Jacob spent six lunar months slowly migrating southward across
the Ghor al-Arba'in plain toward the River Jabbok. He awaits the messengers
from the direction of the Dead Sea and moves forward to meet them. The climate
characteristics of the Jordan River Valley could also have paused the trek.
During the summer months, daytime temperatures here hover around 32 °C,
exceeding 40 °C in July and August, when precipitation is minimal (2011Oxford
Business Group). In the region of the "Mahanaim" camp, there were
plenty of watering places in the rivers: Jordan, Yarmouk, and El-Arab. Shifting
further south, Jacob's herds were guaranteed access to water from the Jordan
River and sporadic streams flowing from the Jebel Ajloun highlands. Thus, the
nomadic camp could move parallel to the river without difficulty. Jacob was not
the only shepherd beyond the Jordan. The pastures belonged to someone. However,
the authors intentionally omit this circumstance, as if the numerous herds of
migrants from Asia were moving along an untrodden route across an open steppe.
According
to the Book of Genesis, between the stay on the "hill country of
Gilead" and the crossing of the Jabbok, it might appear that Jacob spent
only two days in the Jordan River Valley. We draw this conclusion based on the
fact that he rested only twice: the first time after dividing his possessions,
and the second – immediately before the crossing (Gen. 32:14, 22). In two days,
messengers could not have walked or ridden camels to the southeastern region of
the Dead Sea and returned, covering no less than 500 km. In connection with the
above, we have adopted the version of the Book of Jubilees as our basis.
According to it, Jacob resides on the plain near the Jordan River for 4–5
months. A clear plan takes shape in his mind. The first item is reconciliation
with his twin. The messengers report Esau's movement toward the caravan and
clarify the route in a southerly direction. Having acquired this information,
Jacob acts with greater confidence, advancing with only a portion of his
property. Esau "trails" behind the messengers by two days, from which
we conclude that both parties traveled on camels. In two days, the brother
gathers and arms a force of four hundred men, as well as prepares provisions
(Gen. 32:7, 33:1). The detachment sets out with a delay, but follows in the
footsteps of the emissaries. On the wall of the tomb of the nomarch Amenemhat,
who served King Senusret I, there is an inscription: "I sailed south
[along the Nile] with all the chosen men, 400 in number, from my army"
(2004РакИВ). The number
of mercenaries in Esau's army corresponds to the actual strength of a Middle
Kingdom military contingent used to execute regional politico-military missions.
From
the moment the emissaries arrive, Jacob is limited in time. Apparently, one day
was spent dividing his livestock into two "camps" (Gen. 32:8).
Orienting by the dating of the Book of Jubilees, the messengers return on the
"ninth day of the ninth month", or by our calculations, on Saturday,
November 18, 1640 BCE. On this day, one "camp" is moved to another
campsite. The first, it seems, remains in its former place as a deposit that
will survive if the second is plundered. Following this, Jacob lies down to
sleep (Gen. 32:14). On the next day, from the remaining portion of animals, he
counts out half as a "present" to his brother and sends workers with
them (Gen. 32:14–22). According to the text, 580 head are designated: 220 goats
and sheep each, 50 cows with bulls, 60 camels, and 30 donkeys. These actions
are performed on the "tenth day of the ninth month", or on Sunday,
November 19, 1640 BCE. Having finished his daytime labors with the hope of
forgiveness, Jacob goes to rest (Gen. 32:22). From our perspective, the writers
place the meeting with his brother closer to noon of the following day, since
we read earlier: "the sun rose upon him" (Gen. 32:31). That is, it
became sufficiently bright to say to Jacob: "he looked up and saw Esau
coming" (Gen. 33:1). From what has been read, it is clear that
reconciliation took place on the day following the sending of gifts and the
night crossing, for we read: "Esau returned that same day" (Gen.
33:16). The facts from the primary source and the arguments presented
indirectly testify in favor of the envoys sent by Jacob traveling on camels.
Accordingly, the patriarch's deliberations regarding his future life continued
for approximately five months before he understood what course of action to
pursue.
The discussed stage of the trek is the least hazardous in terms of injury risk. The caravan moved placidly across the Ghor al-Arba'in plain. Along the way, there were no significant water obstacles or elevations. We estimate Jacob's risk of sustaining an injury as minimal. Furthermore, the Book of Genesis reports no incidents or armed clashes between "Mahanaim" and the River Jabbok. We have designated the northern bank of this stream as the endpoint of the fourth stage of Jacob's journey from Haran to Canaan, and date its completion to sunset on Sunday, November 19, 1640 BCE. The nearest major settlement in Jordan to this location is Deir Alla. According to time tables, on November 19, 2021, the sun dipped below the horizon here at 4:35 PM. Presumably at this time, on the same day in 1640 BCE, Jacob settled down to sleep prior to the historic crossing (Gen. 32:22).
Title & Contents / Chapter 1 / Chapter 2 / Chapter 3 / Chapter 4 / Chapter 5 / Chapter 6 / Chapter 7 / Chapter 8 / Chapter 9 / Chapter 10 / Chapter 11 / Chapter 12 / Chapter 13 / Chapter 14 / Chapter 15 / Chapter 16 / Chapter 17 / Chapter 18 / Chapter 19 / Chapter 20 / Chapter 21 / Chapter 22 / Chapter 23 / Chapter 24 / Chapter 25 / References / Notes
Russian-language version:
Титул и оглавление / Глава 1 / Глава 2 / Глава 3 / Глава 4 / Глава 5 / Глава 6 / Глава 7 / Глава 8 / Глава 9 / Глава 10 / Глава 11 / Глава 12 / Глава 13 / Глава 14 / Глава 15 / Глава 16 / Глава 17 / Глава 18 / Глава 19 / Глава 20 / Глава 21 / Глава 22 / Глава 23 / Глава 24 / Глава 25 / Список литературы
Author of the publication
Arkhipov S.V. – Independent Researcher, MD, PhD, Orthopedic Surgeon, Medical Writer, Finland.
Correspondence: Sergey Arkhipov, e-mail: archipovsv @ gmail.com
Publication history
October 23, 2026 - online version of the book is published.
Suggested citation
Arkhipov S.V. Medical Record: The Contribution of a Middle Bronze Age Egyptian Physician to the Book of Genesis. Chapter 13. About the round ligament of the femur. October 23, 2026. https://roundligament.blogspot.com/2026/10/medical-record-chapter-13.html
Note
Keywords
hip joint, hip dislocation, osteoarthritis, ligament of the head of femur, ligamentum teres, ligamentum capitis femoris, Minoan Eruption, Bronze Age, Ancient Medicine, Ancient Egypt, Edwin Smith Papyrus, Biblical Chronology, Genesis, Genesis Protograph, Bereshit
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
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