The importance of Tamil loanwords in Biblical Hebrew lies in the fact that these words are the earliest recorded attestation of the Tamil language. At some point before 500 BCE, they were incorporated into the various writings of the Hebrew Bible. Although a number of authors have identified many biblical and post-biblical words originating from Old Tamil or the Dravidian languages in general, a number of them have competing etymologies, and some Tamil derivations are considered controversial. It is believed that Tamil's linguistic interaction with Biblical Hebrew, which belongs to the Afroasiatic languages, occurred amidst the wider international exchange of goods and ideas (e.g., the ancient spice trade) between merchants travelling throughout Eurasia via the Silk Road.
The incorporation of Tamil loanwords into the Hebrew language originally came about through the interactions of merchants from the Levant and South India. The mainstream view is that the beginnings of trade between the Mediterranean Basin and South India can be traced back to 500 BCE, when the word zingiberis (ζιγγίβερις), which was derived from the Proto-South Dravidian*cinki-ver (சிங்கிவேர்) (for "ginger"), first appeared in Ancient Greek.[1][2] This indicates South Indians possibly having been involved in trade with the various Mediterranean civilizations centuries earlier.[1] There is some evidence that trade between Greater India and the peoples inhabiting the Mediterranean may have been well established by 1500 BCE.[3][4]
Due to its native speakers' location—in the critical path of trade between Egypt, Mesopotamia, and India—ancient Hebrew lexicon contains both cultural words that are common to many languages in the general area and loanwords from other languages, including Greek.[5] Some of these loanwords are present in the earliest transcripts of the Hebrew Bible from ancient Israel and Judah. By the mid-19th century, Christian missionaries trained in Biblical Hebrew noticed that there were words of Indian origin (Indo-Aryan and Dravidian) in biblical texts, including from the Tamil language.[6][7] Some of the loanwords were borrowed directly from Old Tamil into Biblical Hebrew. Others were borrowed via Akkadian, Aramaic, Greek, Persian, and the South Arabian languages.[8] The period of these lexiconic borrowings range from 1000 BCE to 500 BCE.[8][9][10] The dating of this borrowing depends on the acceptable ranges of dates for the compilation and redaction of the Books of Kings.[7]
Linguistic influences
Most of the borrowed words had to do with items of trade that were unique to South India and thus lacked native names in Hebrew.[7][11][12][13] According to Israeli linguists Chaim Menachem Rabin and Abraham Mariaselvam, the Tamil linguistic impact in Hebrew goes beyond just loanwords. The two languages' contact also influenced their poetic traditions and styles, such as those found in the Hebrew Song of Songs, which, according to Rabin and Mariaselvam, shows the influence of Cankam anthologies.[11][12][13][14]
In addition to serving as the earliest attestation of the Tamil language,[10][15] Hebrew's Tamil loanwords are also an early attestation of the Dravidian languages, to which Tamil belongs.[7] This was before Tamil was widely written, using the Tamil-Brahmi script and dated variously from 600 BCE to 200 BCE.[16][17] Although a number of authors have identified many biblical and post-biblical words of Tamil, Old Tamil, or Dravidian origin, a number of them have competing etymologies and some Tamil derivations are considered controversial and disputed.[7][18] There is also a class of words that were borrowed ultimately from the Indo-Aryan languages, which are spoken in North India, but transmitted via Tamil.[8]
Possibly related to Tamil, via South Arabian also possibly via Sanskrit. Already attested in Syrian and Akkadian inscriptions dating back to the 9th century BCE.
^According to David Dean Shulmantúki in modern Hebrew is translated as Parrots but in past meant Peacocks, taken from tōkai signifying a male Peacocks feathers in Tamil[7]
^According Ernest Klein Greek taôs, Aramaic טוסא, Arabic لطاووس, also Hebrew תכי probably comes ultimately from Tamil tōkai/தோகை for peacock.[19]
^David Shulman believes ahalim is directly derived from Tamil akil/அகில் rather than Sanskrit aguru/अगुरु which in itself is a loan from Tamil.[7]
^ According to Podolsky, objects of trade travel together with their names, and cites Greek κάδος, along with Proto-Indonesian, Batak, Javanese and Malay forms as examples of loanwords borrowed for a new form of jug due to early maritime contact with South India. [26]
^minnith in general means a place of the Ammonites except Chaim Rabin postulated, it meant Rice.[27][28]
^pannag has no acceptable meaning, but millet is one of the proposed meanings.[29]
^According Rabin, Hebrew etrog or ethrunga is borrowed from turung in Persian or etrunga in Mandaic, that is ultimately related to mātuḷam/மாதுளம் or mātuḷamkāy/மாதுளம்காய் in Tamil for Pomegranate or lemon, where as Philologos derives it from Tamil Nāṟṟaṅkāy/நாற்றங்காய்[34][35]
^According Chaim Rabin Greek óruza (ὄρυζα), Hebrew אורז are derived from South Arabian areez that was ultimately derived from Tamil arici/அரிசி for rice[37]
^ The modern Hebrew word for weavers loom nul is generally accepted to be derived from the Aramaic nawlā per Ernest Klein, which is related to Arabic نَوْل, but Podolsky believes its highly improbable that the original word is preserved only in one language without cognates in other Semitic languages apart from those that were borrowed from it. He believes its related to the acquisition of a new weaving technology from South India. [26]
References
^ abSouthworth, F.Linguistic Archaeology of South Asia, p. 251
^Rabin, C. "Lexical borrowings from Indian languages as Carriers of ideas and Technical concept" (in Between Jerusalem and Benares: Comparative Studies in Judaism and Hinduism, p. 29)
^Rabin, C. Lexical borrowings from Indian languages as Carriers of ideas and Technical concept (in Between Jerusalem and Benares: Comparative Studies in Judaism and Hinduism, p. 30)
^Rabin, C. Proceedings of the Second International Conference Seminar of Tamil Studies, p. 436
Khan, Geoffrey, ed. (2013). Encyclopedia of Hebrew Languages and Linguistics Volume 1 A-F. Brill. ISBN978-90-04-17642-3.
The cilappatikāram of Iḷaṅko Aṭikaḷ : an epic of South India. Translated by Parthasarathy, R. Columbia University Press. 1993. ISBN978-02-31-07849-8.
Pdodolsky, Baruch (1998). Izre'el, Shlomo; Singer, Itmamar; Zadok, Ran (eds.). Past links:Studies in the Languages and Cultures of the Ancient Near East. Eisenbrauns. ISBN1-57506-035-3.
Price, Edward (1982), A history of Kannada literature, Asian Educational Service, ISBN8120600630
Shulman, David (2016), Tamil: A biography, Harvard University Press, ISBN978-0-674-05992-4
Sugirtharajah, R.S. (2013), The Bible and Asia, Harvard University Press, ISBN978-0-674-04907-9
Swamaninatha Aiyar, R (1987), Dravidian Theories, Motilal Banarsidass, ISBN978-8-120-80331-2
Rabin, Chaim (1994). Goodman, Hananya (ed.). Between Jerusalem and Benares. State University of New York. ISBN0-7914-1715-8.
Rabin, Chaim (Oct 1971). Proceedings of the Second International Conference Seminar of Tamil Studies. International Association of Tamil Research. pp. 432–440.
Southworth, Franklin (2005), Linguistic Archeology of South Asia, Routledge, ISBN978-0-415-33323-8
Waldman, Nahum (1989), The Recent Study of Hebrew: A Survey of the Literature with Selected Bibliography, Eisenbrauns, ISBN978-0-878-20908-8
