Origin of Allah (and Elohim and Eli)

Critical etymological investigation of deities in the lands of religions from Stone Age to Islam

Part I

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One of the many surprises that emerged during research into the origin of “Semitic” languages was the identification of a religious linguistic cluster based on a linguistic unit made of two bilaterals ‘l “God, creator”, and l’ “twinkle, glitter, glow, sparkle”. The thematic case of the cluster appears to indicate that of the two bilaterals l’ was the first, suggesting that the “existence” of God was conceived not physically but by means of a “language” he used to communicate with people, i.e. light rays from the stars.

From the secondary root l’ we have liah (or iliah) “the fat of a sheep”. It seems a twig or some filaments were inserted in a pieces of sheep fat and use the flame to  ‘talk’  to God with the same medium – light rays. The hamza, a short a, in both primary and secondary roots may indicate that the invention of the primary occurred during the stone age. However, people still use candles in churches and mosques, and not just for lighting.

Specifier extenders of l’ include lialah “night”, clearly associated with the twinkling of planets and stars. Pearls in Arabic is l’l’ (lu’lu’ – lulu), a dual nuclei. Therefore the linquistic unit l;/’l should be considered partly religious. Rsesearch so far has identified six or possibly seven linguistic units that can be characterised as religious or partly religious.

We know things, concepts and situations by the words or expressions denoting them. Science, technology and business are producing scores of new names every month, but we don’t usually invent names for things we don’t know or don’t exist. For example, nobody used television setsbefore television sets were made, nor the Internet, AIDS, hard disks and fountain pens, and thousands of other words in daily vocabulary.

Not all words coined by people thousands of years ago are now available to the researcher. It could be assumed that in certain cases many words communicated to denote or describe particular aspects of primitive societies ceased to exist or were replaced with new words. However, many other words coined thousands of years ago still exist in languages such as Arabic, the most important descendent of the ancient “Semitic” tongue. Such words include m’ water“, ‘m “mother”, kl “all, food”, š “tree, trees”, particularly palm trees, etc.

Words expressing basic human needs, dangers, the environment and several other categories would be expected to have been developed first. However, ‘l (il) “God” would be expected to have been a later invention because the concept of God required an advanced awareness of entities people could neither see nor hear. Words expressing Concepts such as honour, pride, honesty, truth, etc., were the product of advanced societies.

In general, religion would be expected to have been an advanced concept so it is surprising to find a bilateral root for God (‘l). Analysing some of the extenders of this secondary nucleus may reveal one of the reasons for the need to identify a God. The suffixed specifier extension ‘lm “pain” is one of them, another is w’l (wail) “lament, a plight”, a prefixed specifier extension, noted, amongst other things, for the English word wail “weep, grieve, lament”, etc.

  The linguistic nuclei stake a claim to much more than parentage to the languages of some of the greatest empires in history. Though deemed the oldest attested language, Assyrian’s ancient age may be just a fraction of the age of its origin, which lies deep in pre-historic times. Like all other people before and after them, this nation of what could be the first surviving tongue in today’s world perished, but a chronicle of their history lives on in the small roots of the words they developed.

Careful examination appears to confirm that the cluster ✥dnDnd contains a record of the crossing of the Red Sea into Arabia in ancient times. *Dn – “close, near, approach” – is probably the description given to the Arabian side of the Red Sea when looking towards the horizon from the opposite side, or otherwise *nd – “counterpart, parallel”. Some of the migrants seem to have perished during the crossing: ndb (nadab) – “lament, wail” – hence Bab Al-Mandab, the “lamenting gate”. The loss appears to have caused ndm (nadam) – “regret”. It is also possible that some of them regretted leaving their original home, or was disappointed at finding out that the new home did not meet their expectations.[1]

The cluster ✥bdDdb appears to contain a similar record depicting a group arriving at a vast expanse of land that appeared to them for the first time: *bd “appeared” → bdʼ “beginning” → badiah“desert”. These are the bedo “Bedouins”, or “the people of the beginning”. The root *bd has a number of extensions ending in hamza or a hamza converted to a, w or y, making it eligible for consideration as an invention of the earlier ʼD people. The disciplined ✥bdDdb is most probably a construction ofʻD, or the Yemeni people: possibly the oldest warring nation on Earth.

Many place names are not significantly altered to obscure their original name. Such names seem to mean something. ʻDn “Eden” is a suffixed extension of ʻD or the people of ʻD. When considering the possibility that Eden is the Garden of Eden, one has to take into account that some parts of Yemen are not as barren as one might think. Albeit for a few months, the Indian monsoon converts a dry elevated area into what is described even today as “Paradise”.[2] Confusion may arise when trying to locate the Garden of Eden in or around the city of Eden, whereas ʻDn is the home of ʻD or the people or tribe of ʻD, believed to have been Ahqaf in today’s Hadramawt.[3]

The cluster ✥tmDmt  is crucial in understanding the concept of death in ancientia. Mawt “death” is a suffixed extension of *mt (originally mṭ) but it does not mean death as we know it. *Mt, literally, is “to extend”. Death is not the end of life but the end of an extended line. Certain plants – when ingested – as well as scorpion stings are known to cause a deep coma, so it appears that it was not possible for ancient people to know whether the afflicted would recover, remain in this state permanently or rise again. This is one reason why ancient people did not bury their motionless loved ones. In another era, life and death were associated with breathing, as explained in the cluster✥pnDnp when converted to ✥fnDnf, and partly to ✥bnDnb. Nfnf (nafnaf) or “air” is a dual nucleus, whereas nfs “soul, a living person, breath” is a suffixed extension.

One may question the tendency to mix the meaning of the root with the meanings of their extenders. However, it should be understood that the range of meanings of the root appear to have many of the meanings separately specified in extensions at a later stage or a much later stage. In many cases, associating a prefixed specifier extension with its correct root depends on the determination of its root’s associative properties. In a few cases, the reverse is true. For example*tm is “achieved, completed, performed”, but it was found to have the unusual number of six prefixed extenders: tm “definite, inescapable, compulsory”, tm “completed, end, final”, ʻtm “dark”, qtm“gray, black”, ktm “suppress, conceal” and ytm “orphaned”. Only when the meanings of the extenders are carefully studied does it become possible to deduce that the word for death as we know it is *tmnot *mt. Nevertheless, all these meanings fall within the range of meanings of the cluster ✥tmDmt.

The small roots of the ʻAriba and other “Semitic” languages may hold the keys to unlocking some of the greatest secrets of early humanity. They can reveal the origin of ġnaʼ “singing” as an emulation of the bleating of ġnm (ġnam) “sheep”. These animals, domesticated some 8,000 years ago in Arabia, are also the origin of ġnaʼ “wealth” and ġanima “loot, booty”.

The red lipstick of today is a synthetic material replacing a more ancient lipstick: *dm “blood”.Adobe (ṭuba) “brick” can be revealed as an extension of ṭb (ṭub) “turn over”, an act performed when turning over clay moulds. Kalb “dog” is not a triconsonantal extension as is widely believed but the nucleitic compound kllb, literally “mind (lib) eater (kl)”. This meaning may not make sense until it is realised that rabies can cause anxiety, confusion and hallucinations. It is as if mad dogs “eat” the mind of persons they bites. However, rabbi is an elevation of *rb “bedouin chieftain, master”, and should not be confused with *rp (*rf) “flutter, shelf”.[4]

As with many other clusters, Modern Arabic lexicographers confused ✥brDrb with ✥prDrp. The meaning range of the former appears to be “the land, its owner and the people” as confirmed by rbʻ“clan, land, four”. The meaning range of the latter is very curious since it appears to centre on distancing and elevation. The possible explanation is that the original concept was an image of a bird running away before flying. *Pr/*fr has more than 20 suffixed extensions specifying types of parting and distancing, including frj “cunt”, from the action of “parting the legs”. Firjar “drawing compass” is from the same root, so named because its two needles are parted before drawing. Soap, savon (Ar. ṣaboon) is from *ṣb “to pour, set in a mould”, and is a secondary of the primary *bṣ“ember” and “see” in the Egyptian dialect, which is generally of Yemeni origin, hence the use by Egyptians of g not j, just like Yemenis.

Bṣr “seeing, vision” should make the association of seeing and embers clear. Also clear should be the association of embers, or fire, with soap making. Unlike most Yemeni clusters, ✥bṣDṣb suffers from confusion, probably because lexicographers of Modern Arabic failed to realise that some of its words roughly describe the method of making soap, including burning wood to produce alkali*qlqli. In today’s usage, qli means, “to fry with oil”, but originally it meant, “roasting” directly on a fire. In Akkadian qalû is “to roast; to burn; to refine (a metal); to roast (grain); to burn, set fire”. Akkadianqullītu is “roasted grain”. Ql also means “reduced, belittled, becomes smaller”, a state to be expected due to shrinkage of burnt or roasted meat and certain other items.

Origin of Allah (2)


This is the etymological origin of God in the three religions Judaism, Christianity and Islam: Allah, Elohim and Eli.The root of the name is a “bilateral” with the famous “hamza”, a very short “a’ (IPA ʼ). The etymology team believes the letter is probably one of the earliest invented to express things and concepts, and it is originally peculiar to the nation of ʼD known by several other names including Ad, Adad, Hadad (second image below) and probably Hubal, a well known god prior to Islam with a statute said to be in Kabaa. Below is the full cluster of the name made primarily of two bilaterals, the original bilateral invented and a reverse form of the original, *Lʼ with a number of meanings including “twinkle, night, pearl” etc. The etymology team believes the same linguistic cluster was migrated by ancient Yemenis to Another religious linguistic cluster *ʻL/*Lʻ, the first root of which produced ‘Baal’ (b+ʻL) the famous ancient god (third image below).

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Slide 1



“Baal Ugarit Louvre AO17330” by Unknown – Jastrow (2006). Licensed under Public Domain via Wikimedia Commons