SARGON I GIBBOR KHEPER KYPRIA THE SAME CREATOR

Egyptian god Neb-er-tcher spoke after he had come into being: "I am he who came into being in the form of Khepra, (root KPR) and I am the creator of everything which came into being and now the things which I had created, and which came forth out of my mouth after I had come into being myself, were exceedingly many. The sky (or, heaven) had not come into being, the earth did not exist, and the children of the earth, and the creeping things, had not been made at this time. I myself raised them from out of the Nu, from a state of helpless inertness."
The above (from a document named "Deconstructing Early Israel, by L.M. Barre, published on the net, April the 26th, 1999,) throws light on my hypothesis that the root GBR was the original abstract principal of generation, creation and regulation of life, the seasons and the volcanic energies.
The first historical character to be called Kabiri, a gibbor (root GBR) is Moses in Exodus. In a section of his account of the exodus, the Elohist introduces an interpretation of the divine Name, which is important for the understanding of the meaning behind the gibborim.

The heart of the episode reads as follows. Then Moses said to El(ohim), "I am to go, then, to the sons of Israel and say to them, 'The god of your fathers has sent me to you.' But if they ask me what his name is, what am I to tell them? And El(ohim) said to Moses, "I am becoming what I am Becoming. This," he added, "is what you must say to the sons of Israel: 'I am Becoming has sent me to you."

This formulaic expression, this rendering in Hebrew, " I am becoming what I am becoming" finds its closest parallel not in Semitic but in Hamitic or Egyptian ontological, mythic speculation. Its formulation based on the verb GBR/KPR “becoming," reveals that we are dealing with theological word-play not ontology in a strict sense. Such a formulation is seen as characteristically Egyptian but I suggest that practical ontology was Noahs forte, thus by implication inherited by his sons Japath, Shem and Ham. The mind born.

Consider for example, the comparable grammatical formulation taken from ancient Egyptian regarding "the" verb, Kheper ("to be [come]"): Kheper-a Kheper Kheperu which the Egyptian God Neb-er-tcher uttered obviously after he had come into being.

The formula found in the Elohist's version has three similarities to the Egyptian. First, the repetition of the verb, the Egyptian version repeating it three times as subjective, copulative and objective while the Hebrew version repeats it twice, syntactically as subjective and objective. Even though the syntax varies, the two formulations are similar in the central importance and repetition of the verb. Second, the verbs are roughly semantic equivalents, both meaning "to be" or "to become." Third, both formulations are theological proclamations, intended to expose the essential characteristic of the deity based upon a logical, ontological perspective.

El, the god of the patriarchs, is also equated through proclamation with the great I am Becoming. Historical narratives of the Hebrews very often involve individuals that are described as gibborim (the singular is gibbor) root GBR. Very loosely translated, the gibbor is usually a "man of god" or a "man of might" or a "hero" of some sort. The notion of the heroic in Western culture is founded on the value of autonomy. The hero, from before the Greek world onwards, is always defined by his or her capacity to understand the meaning of life, the laws of nature placed in a logical order and control ed or governed with justice. In the story of Gilgamesh and in Greek histories and mythology, the hero struggles against one or more areas that he or she wants to but can't control, such as human mortality for starters. The eating or not of the apple by Adam and Eve for example is a challenge to their and our autonomy. The eating of the apple, it is suggested bestows knowledge/power to Adam and Eve. It would make them independent in making moral decisions. The same fear to a uniting factor reoccurs in the story of Babel, when the peoples can’t stay united by the confusion of tongs created by Yahweh who fears that united by logos there would be nothing they wouldn't be capable of.

This I mention because it is the beginning of the end of the heroic tradition of the gibborim of prehistory and their right to govern and control the world order.

In both the expulsion from Eden and the story of Babel, Yahweh, admits in his own words that humans could be as powerful as him. The pattern of history appears to be between human autonomy and human obedience in Genesis.
It is clear that the concept of the heroic gibborim is based on their desire for total autonomy. This tradition, this suggested power of the gibborim to control, govern and order the world and human life without restraint, doesn't come across into Hebrew scriptures, where humans always seem to get into serious trouble whenever they begin to act and think for themselves as equal to the gods or the god. So the gibborim of the bible are not portrayed as "heroes" in the contemporary sense of the word, they gain heroism not from inherent power and autonomy, but from the humble virtue of obeying god. The power or capacity of the gibbor subsequently comes from Yahweh; Yahweh is "Great." In the Book Of Judges, the Hebrew phrase most often used to describe how the gibborim become powerful is: "and Yahweh breathed his spirit into him."
The first historical character to be named a gibbor in this sense is Moses in Exodus. This shows how inadequate "man of god" or "man of might" is as a translation of the word gibbor. As the most recent and important of the gibborim , Moses' qualities as governor (a gibbor) may serve to illustrate the beginning of a new order based on the alienation of the previously accepted direct nature of the gibborim. The only thing Yahweh requires of Gideon and his army is obedience rather than strength, decision, or cleverness. The gibbor , rather than representing the power, autonomy, or the ultimate potential of the human, instead represents the power, autonomy, and potential of Yahweh. This may explain why Yahweh appears to choose most gibborim from what at first glance is an unlikely source.

The Hebrew name Gabri'el, is also composed of the root GBR plus the god of mercy El. Some think the origin of Gabriel could be gheber, literally translating gheber to “man” to try to make it fit with Elohim! They suggest El for God and gheber "to be strong” as a man of god aught to be. If gheber = man they say and Elhoim = God, then Gabriel could means “Godman” or man of God! These are all attempts to explain the riddle of the root GBR, which I believe to be the axiom that defines the Supreme Governing Principal of existence the Magus followed and the word GoVeRnor ( Latin Gubernare or Greek Kybernan) is etymologically closer to the fact.

Gabriel, (root GBR+El) the Archangel, in every picture of the Annunciation, is holding in his hand a spray of water lilies as he appears to the Virgin Mary. This spray held by Gabriel is said to typify fire and water, symbolizing again the idea of creation and generation. The rational united with the intuitive. The Sacred Scarab, Khepre (root KPR) the ancient Egyptian symbol for the housing of the creator god, a solar deity, stands on a lotus, as far back as 3000 B.C.
Khepri/Kabiri root KBR is the guiding, active governing principal. The quintessential. essence, existence, the liquid fire, the finite and infinite, the masculine or feminine WILL, the eternal "ONEALL" THE GUIDE/GOVERNOR, the one who guides the SUN and every other cycle. BRINGING US COMFORTABLY TO THE EGYPTIAN SCARAB BEETLE THAT GUIDED THE SUN THROUGH ITS STATIONS. THE EGYPTIAN NAME FOR THE SYMBOL KHEPRI KPR, AND THE KUSHITE_BERBER BRBR, I BELIEVE ITS ORIGIN WAS KaBaRa.

In 2750 B.C. SAR-GON/SaRaGaNa, crossed the sea of the west (Mediteranean) and it is thought that he referred to the island of Cyprus as "Ki(G). This esoteric reference to Cyprus has survived many transformations. Cyprus since then has been privy to the one mystical truth that underpins all wisdom, that is the abstract ontological definition of reality. I believe that the ones in the know, the Armenians without a doubt aware from day one, through time, to this day, have tenaciously kept to the original ideogram. Why else, to this day, would the head of the Cyprus Church have the right or rather the privilege to use red ink in all communication with any authority. G/Ki is a symbol that signifies the self created, 'the autochthonous One".