1997, 1-4) and (Magnus, n.d. b, 10-11) quoted consecutively in every instance.

Tenen (1997) and Magnus grouped different meanings of Hebrew Kabbalah and
some Arabic sounds from Sophist books in separate tables (See the appendices),
while comparisons are made by the researcher. It is to be noted that not all
Arabic symbols have their counterparts in Hebrew. As for the table taken from
Tenen (1996), it provides the Arabic sound and its Hebrew counterpart side by
side, then it gives some meaning matrixes. Moreover, it is to be noted that not all
the meanings are included in this study, but only the most relevant ones in the
comparisons. In addition, Ugaritic sound meanings (25 sounds) are provided by
Thuuq (1995) in the table in the appendices, but he asserted that the table
wrongly placed the name of Henry Aboodi instead of his name. Moreover, Syriac
sounds are taken from (Syriac Aramaic, 2003, 1) and Phoenician ones from (The
Phoenician, 2008, 1). A final remark is that, for convenience, the sounds are
organized after Hebrew alphabet, following Tenen (1996), because Phoenician
and Syriac have similar alphabetical order.

/a/ Aleph: 'Aleph' in Hebrew stands for "all-one-wisdom consciousness". Thus,

it stands for "the whole, the general, the great and inclusive wisdom of the
transcendent and the immanent, together". Aleph also is the transcendent and
exquisitely singular 'Primal Point' at the core of 'Continuous Creation', and
additionally, it means 'master'(Tenen, 1997) and 'ox' in Hebrew (Magnus, n.d.b).
For Arabic Sophists, /alif/ refers to 'the Creator' (Magnus, n.d. b, 10), 'Allah' in
Arabic, while meaning matrix refers to 'all consciousness' (Tenen, 1996). In
Aramaic, it means "the absolute, the only being, oneness, source of all power",
the Aramaic word for God is 'Alaha' and it means 'oneness' (The Lord's, n.d., 5).
In Syriac, it means 'ox' (Syriac Aramaic, 2003, 1), and in Phoenician too (The
Phoenician, 2008, 1). Aramaic's 'the only being'; Hebrew's 'Primal Point', or
'master' match that of Arabic 'Allah', as can be observed from the biblical
supplication "our Lord/master in Heaven". Moreover, /a/ was often considered
by Arabic scholars and linguists to represent the word 'Allah'. As for the idea of
'ox', it goes back to old heathen traditions prevalent in this area, where
worshipping the ox/calf was a common practice. Thus, it might have been taken
to refer to 'god' for the heathens.

/b/-Bet: /b/ in Hebrew "distinguishes what is within from what is without".

Furthermore, it refers to 'a House' (Tenen, 1997). For Arabic Sophists, /b/ is
used to signify 'the intellect' (Magnus,n.d. b, 10). Moreover, it refers in Arabic to
"the one who remains", while the meaning matrix is 'house' (Tenen, 1996). In
Aramaic, it means "birthing, creation, flow of blessing from the interior" (The
Lord's, n.d., 5). In Syriac (Syriac Aramaic, 2003,1), Phoenician (The Phoenician,
2008, 1) and Ugaritic, it refers to 'a house'(Thuuq, 1995). Thus the common
meaning between Ugaritic, Phoenician, Syriac, Hebrew and Arabic is: staying in a
particular location/house. As for the Aramaic, the meaning of 'flowing' is
referred to by Magnus earlier in the paper, a universal characteristic of the
manner of production for the plosive /b/. It is worth mentioning that the /b/
sound in Arabic might have undergone vocalic changes; deletion of the
consonant /t/ and addition of a consonant /?/, from /bayt/ 'house' and /baata/
'he spent the night in a specific location' to the sound /baa?/. See the sounds
/X/, /r/, /ħ/ and /Ŧ/ for further discussion on similar points.

/g/-Gimel: /g/ in Hebrew refers to 'camel or action'. The camel here is "the
carrier, the energy that comes and goes from one oasis to another in the
desert"(Tenen, 1997). As for the Arabic Sophists, they deem /g/ as meaning
'the soul' (Magnus,n.d. b, 10). In Arabic, it also refers to "the one who

17
assembles", while the meaning matrix is 'action' (Tenen, 1996). In Syriac (Syriac
Aramaic, 2003,1), Phoenician (The Phoenician, 2008, 1) and Ugaritic, it refers to
'a camel' (Thuuq, 1995). Thus, the five languages share the meaning of 'camel',
the dictionary meaning of /g/ in Arabic. Moreover, the 'soul' is more or less
related to the Hebrew meaning 'the energy', for recent studies in energy refer to
the soul as the source of energy for humans.

/d/ Dalet: In Hebrew, it stands for 'division', for it resembles the action that
happens at a Delta: "the river dilates and dilutes as it divides down to and
dispenses itself into the sea. This is why it designates an 'Open Door', and it also
means 'poor, pour and judge'" (Tenen, 1997). For Arabic sophists, it refers to
nature (Magnus, n.d. b, 10), and also denotes 'door', as for the meaning matrix,
it is 'dispense' (Tenen, 1996). In Syriac, it means "door-dam" (Syriac Aramaic,
2003,1), and in Phoenician also, it is 'a door' (The Phoenician, 2008, 1); but in
Ugaritic, it refers to 'delta' (Thuuq, 1995), a meaning shared with Hebrew only.
Thus, the meaning 'door' is common in four languages: Arabic, Hebrew, Syriac
and Phoenician. Moreover, the Arabic pronunciation of this sound is /da:l/, or
the first part of its name /dalet/ in the other Semitic languages. This signifies
that the Arabs may have deleted the /i/ and /l/ and elongated the /a:/.

/h/ Heh: /h/ in Hebrew "frames the outer and the inner together. It inter-
connects, mediates, heals, and re-wholes". Furthermore, /h/ conjoins "mind and
matter, flame and vessel, wave and particle together", and is an abbreviation for
'Hashem', viz., "a stand-in phrase for God's Name" (Tenen, 1997) . However, it is
known to be the name of prophet Mohamed’s grandfather, not God, in Arabic
literature. However, according to Magnus, Arabic Sophists associate it with "the
creator in relation to what is below Him" (n.d. b, 10). In Arabic, it also means
'guide'; in Hebrew 'window', while the meaning matrix is 'connection' (Tenen,
1996). In Syriac, it means 'window-fence' (Syriac Aramaic, 2003,1), and also in
Phoenician, it means 'window' (The Phoenician, 2008, 1). Syriac, Hebrew, and
Phoenician share the meaning 'window'. The Arabic meaning 'guide' may be said
to serve as connection just as 'window', the first to a particular destination; the
second to the outside or to the world as in the axiom 'window to the world'.
Moreover, both involve a kind of relation between two entities. Above all,
Hebrew and Arabic use /h/ to refer to God.

/w/ Vav or waw: Tenen depicted its meanings in Hebrew as "multiplication,

rotation, vibration, and unfoldment". As unfoldment, /w/ is an endless circle,
and that is why it refers to "pin and spine"(Tenen, 1997). According to Arabic
Sophists, it means 'one who opens' (Magnus n.d. b, 10), it also means 'master' in
Arabic, while the meaning matrix is 'dispense' (Tenen, 1996). In Syriac, it means
'nail-wedge' (Syriac Aramaic, 2003, 1); while in Phoenician, it refers to a 'hook'
(The Phoenician, 2008, 1). The meaning of 'opening' in Arabic is similar to the
Hebrew meaning of 'division and unfoldment'.

/z/ Zayin: In Hebrew, it "means spear, weapon or arrow" (Tenen, 1997), while
Arabic Sophists consider it "the soul in relation to what is below it"(Magnus,
n.d.b, 10). It also means 'purifier' in Arabic and the meaning matrix is
'projection' (Tenen, 1996). In Syriac, it means 'weapon' (Syriac Aramaic,
2003,1), and also in Phoenician, it denotes a 'sword' (The Phoenician, 2008, 1).
Syriac, Hebrew and Phoenician share the meaning 'weapon'.

/ħ/ Chet: /‫ح‬/ In Hebrew, it stands for "the skin of life", and "it represents a
fenced field"(Tenen, 1997). To Arabic Sophists, it means "nature in relation to

18
what is below it" (Magnus, n.d. b, 10), and 'truth' and the meaning matrix is
'bonding-boundary' (Tenen, 1996). In Syriac, it refers to 'a wall' (Syriac Aramaic,
2003,1), and in Phoenician too, it is 'a wall' 'heet' /ħeiŦ/ (The Phoenician, 2008,
1). Syriac, Hebrew and Phoenician share the meaning 'wall', which has the same
pronunciation (in Phoenician) as in the Classical Arabic word for 'wall' /ħā:?iŦ/
and colloquial Egyptian word /ħeiŦ/. This leads to the conclusion that /ħā:?/ in
Arabic might have undergone elision of the final consonant and change in the
preceding vowel/diphthong. Moreover, the meaning of 'fenced field' in Hebrew
resembles the Arabic 'nature in relation to what is below it' in that both are of
inclusion and embracing. Nature encompasses what is below it, and a fence does
too to what lies within it.

/Ŧ/, TeT: It "binds a mother to her child", and its basic meaning in Hebrew is
'snake or serpent' (Tenen, 1997). In Arabic, it means 'holy'; in Hebrew 'good,
complete', while the meaning matrix is 'complete' (Tenen, 1996). In Syriac, it
means 'snake' (Syriac Aramaic, 2003,1); in Phoenician, it means 'wheel' (The
Phoenician, 2008, 1), and in Ugaritic, it is 'a bird' /Ŧā:?ir/ (Thuuq). Thus,
Syriac, and Hebrew share the meaning 'serpent'. It is to be noted that
worshipping snakes was a common practice in the area, therefore, the word
'holy' might be associated with the 'serpent'. In addition, the Arabic meaning
'holy' might be said to encompass the Hebrew ones of 'completeness,
wholeness and bonding' in a whole/part relation. Furthermore, Arabic may be
said to share the meaning 'bird' with Ugaritic, and like the /X/ and the /ħ/, it
might have deleted the vowel and final consonant /ir/ from the Arabic word for
bird /Ŧā:?ir/.

/y/ Yod: In Hebrew, it represents "the human hand, which projects our personal
consciousness into the physical world", thus it is also our personal pointer
(Tenen, 1997). In Arabic, it denotes 'chief'; in Hebrew 'I-me-hand', while the
meaning matrix is 'personal consciousness' (Tenen, 1996). In Syriac (Syriac
Aramaic, 2003,1), Phoenician (The Phoenician, 2008, 1), and in Ugaritic as well,
it means 'hand' (Thuuq, 1995). It is to be noted that the /y/ or yod in Hebrew,
Syriac, Ugaritic, and Phoenician retains the meaning and pronunciation of 'hand'
or /yadd/ in Arabic with a change in the vowel from /u/ to /a/. In addition, /y/
in Arabic sounds like the call for a distant person, e.g., /ya zayd/ or /ya/ the
vocative particle, thus the Hebrew/Semitic meaning of pointing is closest in this
context to the Arabic one.

/k/ KAF: In Hebrew, it "represents holding … Kaf means palm, and as a prefix, it
designates likeness and similarity" (Tenen, 1997). To Arabic Sophists, it means
"structure transmitted to the created realm" (Magnus, n.d. b, 10), and
'sufficient'; in Hebrew, it is 'palm of hand', while the meaning matrix is 'hold'
(Tenen, 1996). In Syriac, it means 'palm of hand' (Syriac Aramaic, 2003, 1); in
Phoenician (The Phoenician, 2008, 1), and in Ugaritic as well, it means 'hand'
(Thuuq, 1995). Ugaritic, Syriac, Hebrew, and Phoenician share the meaning of
'hand'. In Arabic, the pronunciation of /ka:f/ is akin to /kaf/ 'palm of hand',
which might have undergone vowel lengthening, which might indicate its origin
as 'a hand', like its Semitic sisters. Moreover, it sounds like the Arabic words
/ka:fin/and/kaf/ which mean 'sufficient', the meaning given by Tenen. These
words are usually accompanied by a hand gesture to indicate 'enough' which
might refer to its old meaning as 'a hand'.

/l/ Lamed: /l/ stands in Hebrew for 'abstraction', which is "an action, from all
directions that brings concepts to (or for) a common center". Moreover, it stands

19
for "learning and as a prefix it means to or for"(Tenen, 1997), and it also refers
to 'a goad' (Magnus, n.d. b, 10). As for Arabic Sophists, they deem it as "The
Divine Commandment" (Magnus, n.d. b), and it also means 'benevolent' in
Arabic, whereas in Hebrew, it refers to 'teach-learn-flame', while the meaning
matrix is 'abstraction' (Tenen, 1996). In Syriac, it means 'staff' (Syriac Aramaic,
2003,1), and in Phoenician 'goad' (The Phoenician 2008, 1). The meaning 'goad'
is shared between Hebrew and Phoenician. In addition, the meaning of 'learning'
is shared in Hebrew and Arabic, for 'The Divine Commandment' is a source of
learning and enlightenment. They are then in part/whole relationship or
instrument-function relationship.

/m/ Mem: In Hebrew, /m/ specifies "division from an inner source… Mem is the
womb of the mother that produces new life". Thus, it means mother and water,
and as a prefix 'from source, of or out of'(Tenen, 1997). To Arabic Sophists, it is
'The Created Universe' (Magnus, n.d. b, 10), and it also refers to 'king, while the
meaning matrix is 'source' (Tenen, 1996). In Syriac, it means 'water-ocean'
(Syriac Aramaic, 2003,1); in Phoenician, it is 'water' (The Phoenician, 2008, 1),
while in Ugaritic, it refers to 'waves' (Thuuq, 1995). Ugaritic, Syriac, Hebrew,
and Phoenician share the meaning of 'water'. In addition, 'the created universe'
in Arabic and 'womb of the mother' in Hebrew share elements of meaning or are
analogous, as they encompass life.

/n/ Nun: In Hebrew, nun links concepts from within. It is "a neck; it connects
am (the morning) with pm (the afternoon) at noon (the mid-point of the day).
Furthermore, it connects within a line of succession. That is why it means
prince". In addition, nun refers to 'a fish'(Tenen, 1997). To Arabic Sophists, it
refers to "being: the two-fold aspect of being" (Magnus, n.d. b, 11).
Furthermore, it means 'light' in Arabic, while the meaning matrix refers to
'connection' (Tenen, 1996). In Syriac, it means 'fish' (Syriac Aramaic, 2003, 1),
and in Phoenician 'snake' (The Phoenician, 2008, 1). The meaning of 'fish' is
then present in Syriac, Hebrew and Arabic (the dictionary meaning of nun in
Arabic from Alqamuus Alwasiit (Abbaas, 1998, 189)). Moreover, the double
aspect of being in sophism relates to connection, as all the being is one whole,
i.e. connected.

/s/-Samek: It refers in Hebrew to "the laying on of hands that ordains a

religious leader…or as sustenance"(Tenen, 1997). For Arabic Sophists, it means
"the doubled relation between "khalq and takwin" or creation and formation
(Magnus, n.d. b, 11). In Hebrew, it means 'support', while the meaning matrix
between the two is 'sustaining' (Tenen, 1996). In Syriac, it means 'foundation'
(Syriac Aramaic, 2003,1), whereas in Phoenician (The Phoenician, 2008, 1) and
Ugaritic (Thuuq, 1995), it means 'fish'. Another meaning of this sound in Hebrew
is "realization and awareness of inherent unity between beginning and end,
which, when comprehended in depth, implies equanimity at all stages of the
endless cycle". It is, therefore, an expression of God's 'Transcendent Light'
which includes all aspects of reality (The Mystical, n.d.). This last meaning is
related to the Arabic one of 'relation of creation and formation, referring to
'unity' in creation as representation of God's power. As for 'fish', it is a common
meaning in Phoenician and Ugaritic only. However, its pronunciation in Hebrew
resembles the Arabic word /samak/ or 'fish' with a vowel change from /e/ to
/a/, which may be the original meaning of /s/ in Arabic, like its Semitic sisters.

/‫ﻉ‬/ Ayin: It stands for "inner projection…It is circular like an onion, whose depth
is in its encircling layers. That is why ...it means eye or well"(Tenen, 1997). To

20
Arabic Sophists, it refers to "the chain of commands being impressed upon the
universe" (Magnus, n.d. b, 11), and 'lofty', while the meaning matrix includes
the meanings of 'project far or deep' (Tenen, 1996). In Syriac, (Syriac Aramaic,
2003,1), Phoenician (The Phoenician, 2008, 1), and Ugaritic as well it means
'eye'(Thuuq, 1995). /‫ﻉ‬/ also means 'eye- well' in Arabic, therefore, it shares the
meaning with Syriac, Hebrew and Phoenician.

/f/ Peh- Feh: In Hebrew, /f/ "encompasses inwardly … swallows and is full".
Thus, it refers to "mouth (or face), swallow, or eat"(Tenen, 1997). In Arabic, it
means 'who opens', while the meaning matrix is 'engulf' (Tenen, 1996). In
Syriac (Syriac Aramaic, 2003, 1), and Phoenician, it means 'mouth'(The
Phoenician, 2008, 1). Therefore, Syriac, Hebrew and Phoenician share the
meaning 'mouth', which retained a similar pronunciation in Arabic of the word
/fa:h/ 'mouth' with a vowel change from /e/ to /a:/ and lengthening of the
vowel, its derivatives being /fi:h/, /fa:h/, /fu:h/, etc. In addition, both 'mouth'
in these languages and 'who opens' in Arabic are in instrument-function
relationship.

/S/Zadi:/‫ص‬//S/ in Hebrew "represents the highest spiritual Completion". /S/ is

"the Zaddik, the righteous one … the highest and the best" (Tenen, 1997). It
also refers to 'fish-hook' in Hebrew (Magnus, n.d.b, 11).To Arabic sophists, it
relates to the "tripled relation between amr, khalq and takwin", or order of
creation (be), creation and formation (Magnus, n.d. b), and it also means
'eternal', while the meaning matrix is 'spiritually whole' (Tenen, 1996). In
Syriac, it means 'fish-hook' (Syriac Aramaic, 2003,1), and in Phoenician, it refers
to 'hunt' (The Phoenician, 2008, 1). Hebrew and Syriac share the meaning of
'fish hook', while 'hunt' and 'hook' also share the meaning of hunting in Hebrew,
Syriac and Phoenician. Moreover, the meanings of 'the highest and the best'
share some elements of meaning with 'eternal' between Hebrew and Arabic. Like
/d/,/s/, /X/, /ħ/, etc., the /S/ /Sā:d/ might have been subject to the deletion
of the vowel and final consonant /iq/ as the Arabic word for 'the righteous one'
in Arabic is also /Sā:diq/. This may reflect its original meaning as 'the righteous
one', as in Hebrew.

/q/ Qof: It is "our outer, 'mechanical', or monkey consciousness,… for when we

'ape', we copy. It is the shell or physical copy of our inner consciousness (Tenen,
1997). Moreover, in Hebrew, this sound refers to "the unique level of holiness
inherent to God expressed as: "He is grasped within all worlds, yet none grasps
Him" (The Mystical, n.d., 1). To Arabic Sophists, it refers to "the assembly of all
things in the plan of the Creator"(Magnus, n.d. b, 11), and it means 'powerful' as
well, while the meaning matrix is 'monkey-consciousness' (Tenen, 1996). In
Syriac, it means 'monkey' (Syriac Aramaic, 2003,1), and also in Phoenician, it
stands for 'a monkey' (The Phoenician, 2008, 1). Syriac, Hebrew and Phoenician
share the meaning of 'monkey'. Furthermore, the Hebrew meaning of God
grasping everything is akin to the Arabic 'powerful'. However, as mentioned
earlier, in section 1.2.b., Ibn 'Abbaas refers to it as /qā:f/ or 'stand' , thus its
meaning in Arabic is most probably 'stand'.

/r/ Resh: In Hebrew, it refers to "Head, reaching, rushing and radiation" (Tenen,
1997). To Arabic Sophists, it means "unity, the return of all things to the One,
which is their principle and reason for existence"(Magnus, n.d. b, 11), and it also
means 'lord' in Arabic, while the meaning matrix is 'radiance' (Tenen, 1996). In
Syriac, it means "head-top person" (Syriac Aramaic, 2003,1); in Phoenician (The
Phoenician, 2008, 1), and Ugaritic, it refers to 'a head' (Thuuq, 1995). Therefore,

21
Hebrew, Syriac, Phoenician and Ugaritic share the same meaning. Moreover,
'Lord' and 'head' might be related as God is the Head of creation. It is to be
noted that in Hieroglyphics, /ra/ refers to 'the hidden one' and 'the supreme
god'. Furthermore, the /š/ in Hebrew is pronounced as /s/ in Arabic, so /reš/ in
Hebrew equals /ra?s/ in Arabic with a vowel change and addition of hamza. (See
the next sound for more examples on /š/).

/š/ Shin: As an external action, it stands in Hebrew for "the shining of the
candle flame, as it spreads out in ever expanding shells of radiant energy, light,
and learning, from its source". In addition, it is the external container that 'holds
the flame', and it also refers to "idealized tooth, notch, or step"(Tenen, 1997). In
Arabic, it refers to the one 'who accepts'; while the meaning matrix is 'to shine
in'(Tenen, 1996). In Syriac, it means 'teeth' (Syriac Aramaic, 2003,1), and also
in Phoenician, it refers to 'a tooth' (The Phoenician, 2008, 1). Hence, Syriac,
Hebrew and Phoenician share the meaning of 'tooth'. 'Shin' is akin in its
pronunciation to /sin/ or 'tooth' in Arabic, thus it is probable that it underwent a
change in the consonant from /š/ to /s/ or vice versa. Examples that support
the view that /š/ in Hebrew equals /s/ in Arabic are: the word 'peace' /šalom/
in Hebrew for /salaam/ in Arabic; /mušei/ for /mu:sa/ or prophet 'Moses',
/šabbat/ for /sabt/ 'Saturday', /šanah/ for /sanah/ 'a year', etc. This claim is
supported by the following quote "the Arabic s (sin) became a š (shin) in
Hebrew" (Arabic and Hebrew, n.d.,3).

/t/ Tof: In Hebrew, it refers to "external division and self-reference…It marks

itself externally... It is (also) called a sign or a mark" (Tenen, 1997). To Arabic
Sophists, it refers to "the material world, having no relation to anything below
it" (Magnus, n.d. b, 11). Furthermore, in Arabic, it means 'who returns to
righteousness', while the meaning matrix is 'self-reference' (Tenen, 1996). In
Syriac, it means 'mark-sign', (Syriac Aramaic, 2003,1) just as in Phoenician, it is
'a mark' (The Phoenician, 2008, 1). Syriac, Hebrew and Phoenician share the
meaning of 'mark'. Moreover, there is a shared meaning between Arabic and
Hebrew: 'the external being' and 'the material world'. In addition, /tof/ may
equal /tob/ 'repent' in Arabic, because they have the same meaning.
Furthermore, the /f/ in Hebrew is pronounced as /b/ in Arabic, e.g., /āv/ in
Hebrew for /?āb/ 'father' in Arabic; for, according to 'Glossary of Hebraic
Terms', "The letters 'b' and 'v' are often used interchangeably for the Hebrew
letter bet [b], as are the letters 'w' and 'v' for the Hebrew letter 'vav' or 'waw'
[w]" (2008, 2).

/Ө/ Kaf final: In Hebrew, kaf-final links the outer existence to us. In final
position, it "represents holding and possession" (Tenen, 1997). In Arabic, it is
'stable', while the meaning matrix is 'hold to' (Tenen, 1996). There is a shared
element of meaning between Arabic and Hebrew: 'stable' and 'hold'. Moreover,
the word for 'stable' in Arabic is /Өa:bit/, which may have been subject to
deletion of /bit/ and addition of /?/ instead.

/X/ MeM final: /‫خ‬/ /X/ is "external unfoldment into the expanse. Mem final
represents a spreading and unfolding sea of hierarchy; it spreads and unfolds
into the expanse". It stands for "God’s connection to the expanse (or– sea) of
life—God understood in the aspect of ALL–There – Is" (Tenen, 1997). To Arabic
Sophists, it is "the intellect in relation to what is below it" (Magnus, n.d. b, 11),
and it also refers to 'the creator', while the meaning matrix encompasses
"creator- sea-living-expanse" (Tenen, 1996). Thus, the meaning of 'creator' is
shared by the two languages, Hebrew and Arabic. What is interesting is that /X/

22
/Xā:?/ retains the first consonant and long vowel, but the final part /liq/ is
elided from the word 'creator' in Arabic or /Xā:liq/, which may represent its
original meaning.

/đ/ Nun Final: /‫ذ‬/In Hebrew, it denotes "infinite projection…indicating an idea

or action that goes to Infinity" (Tenen, 1997). In Arabic, it means 'who
remembers'; in Hebrew 'continuity', while the meaning matrix means 'go on
forever' (Tenen, 1996). Thus, the Arabic meaning /đa:kir/, /đakarā/ may be the
original meaning of this sound also, with deletion of /kir/ and addition of /l/.

/Đ/ Peh Final: / /It denotes "volume… (It) puffs up and fills. (It) is like Peh,
except instead of puffing inward, (it) puffs out"(Tenen, 1997). In Arabic, it is
'punisher', while the meaning matrix is 'blow out'(Tenen, 1996).

/Ŧ:/Zadi Final: /Ŧ:/‫ظ‬/ In Hebrew, zadi final refers to "the tallest in the physical
world" (Tenen, 1997). To Arabic Sophists, it is "plan of the Creator"(Magnus,
n.d. b, 11). Moreover, in Arabic, it means 'apparent'; in Hebrew 'tree-stand up',
while the meaning matrix refers to being 'upright' (Tenen, 1996). Thus,
'apparent' or /Ŧ:āhir/ might have undergone deletion of /hir/, two consonants
and a vowel and addition of /?/ to be /Ŧ:ā?/ only, the pronunciation of this
latter in Arabic. Moreover, 'apparent' and 'tallest' have shared elements of
meaning.

Conclusion:

As noted in the last section, universal is taken to mean that the sound
exists in two or more languages. Therefore, it is to be inferred that due to their
common origin, 21 of the overall sounds that exist in the four languages share
primarily common meanings or some elements of meanings as well, at least
between 2 languages. Twenty five common meanings or shared elements of
meaning were detected between Arabic and Hebrew, whether dictionary
meanings or sophists'. In addition, 13 sounds were found to have only elements
of meanings between Arabic and Hebrew. Furthermore, five sounds were not
shared between Hebrew and Arabic, on the one hand, and Syriac and Phoenician,
on the other, as they do not exist at all in these languages, and two with no
shared meanings between Hebrew and Arabic. This proves the proposal that
most of the sound meanings of the languages of common origin are similar.

5.1. Results and Findings

This paper attempted to prove that universal phonesthemes could be found

between languages of common origin. The languages examined are Arabic,
Hebrew, Syriac, and Phonecian. The research resorted mainly to comparing
different sound meanings under the theory of phonosemantics to verify the
proposal that there are universal sound meanings or even shared elements of
meanings in the languages under study.

By comparing the sound meanings of four Semitic languages: Phonecian;

Syriac Aramic, Hebrew, and Arabic, a great similarity in the meanings is
detected. This is endorsed by the fact that they used to share common scripts,
and the sounds of their letters are similar, or even at times identical in
pronunciation. The Phonecian alphabet comprises 23 letters, Syriac 22 letters,
while Hebrew has 27, and Arabic 27, without the /ġ/, which does not exist in the

23
aforementioned languages. Results show that 21 of the sounds that exist in the
four languages share primarily identical/common meanings in the sense that
they have the same referents, the Arabic sharing 25 meanings with the other
language(s). Moreover, they share some elements of meaning as well and one
sound may share more than one meaning with (an)other sound in the
language(s) under study. Thirteen sounds are found to have elements of
meanings in common between Arabic and Hebrew. Five sounds are not shared
between Hebrew and Arabic, on the one hand, and Syriac and Phoenician, on the
other, as they do not exist in these languages, and two with no shared meanings
between Hebrew and Arabic.

However, at times, Phonecian, Syriac, and Hebrew agree on a certain

meaning, which is not found in Arabic. At other times, Arabic and Hebrew would
agree on a certain meaning, not shared by the other languages, etc.
Nevertheless, on the whole, their sound meanings involve a great deal of
similarity due to their common Semitic origin. Furthermore, it appears from the
analysis that Arabic and Hebrew sound meanings are more related than the
others. This is endorsed by the fact that they both rely for their sound meanings
on mystic approaches to the interpretations of sounds, which, as mentioned
earlier, had been in contact and interaction in Spain. Moreover, it is worth
mentioning that the four languages under study have more shared meanings
than with Ugaritic, the common meanings with Ugaritic are nine cases only. This
fact is proved and supported by archaeological findings, i.e., they originally used
Phoenician Alphabet.

It is to be inferred from the analysis that the sounds of the languages of

common origin are similar. However, the other proposal that universal
phonesthemes symbols "seem to be few in number and weak in potency" is
proved to be inapplicable to the sound meanings of the languages in this study.
Another finding of the study is that Arabic and Hebrew still retain the order of
the alphabet in ‫ كل ن‬/kalamun/ or (k-l-m-n).

In addition, many of the Arabic sounds like /b-d-ħ-Ŧ-y-k-s-f-S-q-r-š-t-Ө-‫ﺧ‬-

đ-Ŧ:/ are believed to have undergone vowel changes, lengthening or shortening,
deletion of final consonants and addition of /?/, or it might be the reverse case.
Such deletion of consonants may have been for economy in pronunciation.
However, archaeological findings are still lacking in this area, for some claim
that Arabic is the oldest form (prototype) of Semitic languages and others refute
this claim. This matter is left for further findings and excavations to decide.

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