The attributions recorded for these paths pair each of the twenty-two connections between the sephirot with a Hebrew letter and a tarot trump. The letters and the paths belong together and are ancient. The trumps are an eighteenth-century addition, and the specific arrangement given here is from the 1880s.
The Sefer Yetzirah, which is where the thirty-two paths of wisdom come from, counts ten sephirot and twenty-two letters and classifies the letters into three mothers, seven doubles and twelve simples. That classification maps naturally onto three elements, seven planets and twelve signs, and it is the basis of everything that follows. The text says nothing about cards, and could not: playing cards do not reach Europe until the fourteenth century and the trump sequence not until the fifteenth, in northern Italy, as part of a card game.
The identification of the trumps with the letters begins with Antoine Court de Gebelin, who asserted in 1781 that the cards were a surviving Egyptian book, and it was made systematic by Eliphas Levi in the 1850s, who set the twenty-two trumps against the twenty-two letters and against the paths. Michael Dummett, with Ronald Decker and Thierry Depaulis, established the documentary history of this in detail: there is no evidence of divinatory or occult use of the tarot before the late eighteenth century, and abundant evidence of its use as a game from the fifteenth.
Levi's arrangement was not the Golden Dawn's. He began the sequence with the Magician on Aleph and put the Fool late, near the end. The order set out here, with the Fool on Aleph at the head of the sequence and the World on Tau at the end, and with Strength and Justice exchanged, is the Golden Dawn's revision, transmitted through Regardie's publication of the order's papers and through Waite and Colman Smith's deck, which is drawn on it.
So the arrangement carried by these entries has three layers of quite different ages: a letter-and-path structure from a text of perhaps the third to sixth century, astrological correspondences developed on it across the medieval Kabbalistic literature, and a tarot overlay assembled between 1781 and 1888. It is a genuine synthesis and it is internally coherent, which is why it has lasted. It is not an inheritance from antiquity, and no Kabbalist before the nineteenth century would have recognised the third layer at all.