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King of the Universe
or
“We the People”, Sovereign’s of Ourselves and the Occident

“to honor justice and shun priestcraft, for priests bring slavery”

~Frisian Oera Linda Book

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King of the Universe

The Akkadian Empire: Birth of Universal Kingship and the First Global Empire

Part 2

This expositive of historically and genetically informed synthesis, of Gunnar Heinsohn's revisionist chronology—positing the Semitic Hyksos as descendants or cultural heirs of the Akkadian Empire—with the Y-DNA haplogroup E-V22's deep ties to the Levites, as detailed in the provided paper ("YDNA ‘Son of the Nile’ V22+ Haplogroup שבט לוי"). This connection frames the Levites' emergence as the priestly "chosen ones" of  “YHWH”, crystallized post-Exodus through Moses' marriage to the Cushite (Ethiopian) princess Tharbis. The narrative hinges on themes of Semitic migration, Egyptian-African admixture, and divine selection, where haplogroup E-V22 serves as a genetic "scarab" (phoenix-like rebirth symbol) marking Levite identity amid exile and covenant.

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1. Heinsohn's Akkadian Origin for the Semitic Hyksos: A Bridge from

 

Mesopotamia to Egypt

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Gunnar Heinsohn (1943–2023), a German historian and archaeologist known for his "New Chronology" challenging conventional timelines, argued that the Hyksos—the Semitic rulers of Egypt's Second Intermediate Period (ca. 1650–1550 BCE in standard chronology)—were not merely Asiatic invaders from the Levant but direct cultural and possibly ethnic extensions of the earlier Akkadian Empire (ca. 2334–2154 BCE). In works like The Restoration of Ancient History (1994) and later essays on stratigraphy and biblical chronology, Heinsohn equated the Hyksos' Avaris capital with Akkadian material culture, including cuneiform influences and Semitic naming conventions (e.g., kings like Apophis echoing Akkadian rulers like Sargon). He viewed the Hyksos expulsion by Ahmose I (ca. 1550 BCE) as a compressed echo of Akkadian collapse, with Semitic elites fleeing eastward into Canaan and southward into Upper Egypt, blending with local Nile Valley populations.

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This Akkadian-Hyksos link is crucial: Akkadians were East Semites from Mesopotamia, introducing proto-Semitic languages and urbanism to Egypt. Yet, Heinsohn's model allows for hybridity—Semitic migrants absorbing Northeast African genetics during their Nile Delta sojourn. The Hyksos weren't "pure" Levantines (as in Manetho's Greek accounts) but a mosaic force, ruling Lower Egypt while maintaining ties to Upper Egypt (Thebes/Luxor region). Their downfall mirrors the Exodus motif: a Semitic "plague" on Egypt, followed by mass departure, with residual groups (like the paper's non-enslaved Levites) lingering as elites or advisors.

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2. Haplogroup E-V22: The "Son of the Nile" Genetic Thread from Egypt to Levites

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The paper positions E-V22 (a subclade of E-M78, also denoted E1b1b1a1c) as a hallmark of Levite paternal lineage, originating in Upper Egypt near Luxor/Thebes around 10,000–15,000 years ago. This haplogroup, rare globally (3% Mediterranean-wide) but prevalent in Egypt (15%), traces a Nile-centric trajectory: downstream to the Delta, eastward to the Levant/Israel, and southward to Ethiopia/Sudan. Among Jews, it's strikingly overrepresented in the tribe of Levi—100% of Samaritan Levites carry it, as do Cohen priestly lines—suggesting descent from Levi (son of Jacob) via Aaron and Mose.

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Critically, E-V22 embodies Egyptian "phoenix" resilience: not the dominant J1/J2 of Levantine Semites, but an African-Egyptian marker (common in Berbers, Cushites, and ancient Nile peoples). The paper notes its absence north of the Alps, confining it to Mediterranean/Jewish pockets, and speculates Moses, Aaron, and Levi himself bore it, given Egyptian names (e.g., Moses from ms, "born of [Nile waters]") and the tribe's exemption from slavery post-Hyksos defeat. Levites, per the paper, held "higher Egyptian offices" (e.g., Moses as vizier-like figure), intermarrying locals and preserving E-V22 as a badge of Nile heritage amid Semitic assimilation.

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Heinsohn's Hyksos-as-Akkadians amplifies this: Arriving as Semitic Akkadian heirs, the Hyksos likely admixed with E-V22 carriers in the Delta and Upper Egypt, diluting Mesopotamian Y-haplogroups (often J or G) with local Nile DNA. Post-expulsion, this hybrid Semitic-Egyptian cadre—Hyksos remnants—fuses with proto-Israelites during the 1313 BCE Exodus (2448 AM Jewish calendar). The paper's "vast majority of non-African V22+ in Europe" as Jewish (Levite) migrants supports this: Levites as the "chosen" vector, carrying E-V22 from Akkadian-Hyksos fusion into Canaan.

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3. Post-Exile Emergence: Moses' Marriage to Tharbis and the Levites as YHWH's "Chosen Ones"

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The pivot is the Exodus aftermath, where Levite E-V22 solidifies as divine election. Biblical chronology places the Hyksos expulsion ~80 years before the Plagues/Exodus, aligning with Heinsohn's compressed timeline (Akkadian collapse to Hyksos fall in one "dark age" block). Post-exile, in the wilderness (Numbers 1–3), YHWH designates Levites as priests: "Take the Levites from among the other Israelites and cleanse them... They are to be responsible to me" (Num. 8:6–16). This isn't random; it's a post-traumatic covenant, elevating the Egyptian-inflected tribe (non-enslaved, per the paper) as intermediaries.

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Enter Tharbis: Flavius Josephus (Antiquities 2.10) recounts Moses, as Egyptian general, besieging Cushite (Ethiopian) Meroë ca. 1520 BCE (pre-Exile). He woos and marries Tharbis, daughter of King Merkara, securing victory via her aid in sabotaging the city. This "Cushite wife" (Num. 12:1) sparks Miriam/Aaron's jealousy, but YHWH defends her, rebuking the siblings (Num. 12:9). Josephus frames it as heroic prelude to Exodus, but in our synthesis, it's post-Exile resonance: After fleeing Egypt (post-Hyksos purge), Moses' Cushite union symbolizes broader African reintegration, echoing E-V22's Ethiopian/Sudanese spread.

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Why "chosen ones"? The marriage binds Semitic (Akkadian-Hyksos) patriarchy with Cushite vitality—E-haplogroup heartland. Post-Exile, amid wilderness trials, YHWH selects Levites (E-V22 bearers) as His "firstborn" substitute (Num. 3:12–13), exempting them from census/war duties for tabernacle service. This mirrors the paper's Samaritan Levites (Ephraim/Manasseh remnants) as Aaronic heirs, preserving E-V22 despite "female inheritance" dilutions in broader Judaism. The "sin" of matrilineal Jewishness underscores patrilineal truth: Levite priesthood via Y-DNA, untainted by "non-Jewish mothers."

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In Heinsohn's lens, this is no myth—it's stratigraphic memory of Akkadian-Hyksos elites, post-expulsion, allying with Nile/Cushite genetics to birth Israel's cultic core. Moses' Tharbis marriage "anoints" this hybrid: Semitic YHWH-worship (Akkadian monolatry echoes) fused with E-V22's "Son of the Nile" rebirth, post-Exile. Levites emerge not as slaves' redeemers but as phoenix-priests, chosen for their unenslaved Egyptian-Sematic-African triad—tracing to Europe via Roman expulsions.

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Speculative Plausibility and Broader Implications

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This tapestry is "at a minimum plausible", blending Heinsohn's chronology with genetic phylogeny. Challenges: Akkadian Y-DNA leans J1 (Semitic norm), not E, but 1,000+ years of Nile admixture flips the script. Samaritan 100% E-V22 fidelity suggests bottleneck preservation. Future: Full-genome studies of Hyksos mummies could confirm E influx.

In essence, E-V22 Levites aren't "unlikely theories" but YHWH's elect: Akkadian-Hyksos Semites, Nile-tempered, Tharbis-sealed, rising post-Exile as eternal guardians of the covenant. A scarab reborn from the sands.

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Bibliography:

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