Igor K. Garshin. About an opportunity of the Indo-European origins of the Bible names
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The common origin of the God’s names Yahweh (Jehovah) and Zeus
(Russian Edition - Ðóññêàÿ âåðñèÿ ñòðàíèöû)
Igor K. Garshin
I am doing becoming
The page is updating
Contents
Preface
Chapter 1. The origin of the name Jehovah
Section 1.1. The accepted explanation on the basis of Hebrew language
Section 1.2. The name of the God as the description of his basic property
Section 1.3. Indo-European correspondences
Section 1.4. Boreal conformity
Section 1.5. Influence of poetry and ritual formulas
Section 1.6. Reconstruction of the Indo-European proto-form
Chapter 2. A possible origin of the name Noah
Chapter 3. The analysis of other Biblic and Near-Eastern names, toponyms and theonyms
Chapter 4. Close motives in mythologies of peoples of the North, Europe and the Near East
Section 4.1. The cult of the Lord of day - where it could arise?
Section 4.2. The natatorial god (spirit divine and the world duck)
Section 4.3. The Russian fairy tale «Small Palace» describes 7 days of the world creation
Section 4.4. Other analogies (campaign of Hercules behind paradise apples)
Chapter 5. Zones of possible contacts of the western Semites and Indo-Europeans
Section 5.1. The first epoch of contacts (2900-1650 BC)
Section 5.2. The second epoch of contacts (1450-1250 BC)
Section 5.3. The resume about the Indo-Semitic contacts
Chapter 6. The brief concept of the indo-european origin
Section 6.1. The problem and opinions
Section 6.2. Conformity in toponyms and ethnonyms between Asia Minor and Europe
Section 6.3. Conformity with archeologic the data
Chapter 7. The conclusion
Chapter 8. The list of the literature
Preface
This exploration is about Indo-European origins of many biblical theonyms:
Yahwe (Jehovah), Noah etc.
Origin Yahwe and Zeus names from Boreal (North-Nostratic)
word-root *deiuo/Dieuo (Day, Sky).
In given clause mainly, it is investigated a possible communication
of the biblical names Jehovah and Noah with the Indo-European forms
*Dieuo - "the Supreme God, personyfied the sky" (see Classical Greek Zeus).
Also it is investigated *naHu - "a boat, a vessel" (see “navigation", “navigator”).
Except for that:
semantic and phonetic distinctions between forms *Dieuo
and *deiuo ("the day time, a shining sky"),
since earlier Indo-European conditions (in frameworks so-called "boreal" Indoeuropean-Ural-Altaic a generality) are specified;
some phenomena Indoeuropean poetry are mentioned;
the argument for the benefit of Indo-European (IE, I.-E.) origins of Biblical names Adam, Cain, Avel, David, Solomon,
and also lines theonyms, ethnonyms and toponyms (Ararat, Syria, Hatti, etc.) is resulted also;
it is explorated the zones, subjects and epoch of possible contacts between Semitic and Indo-European tribes
therefore the hypothesis of T. V. Gamkrelidze and V. V. Ivanov about a presence of a part Indo-European tribes in Asia Minor
before arrival there Hittits [1, 10] is proved;
for the known facts of the Indo-European - Near-Eastern lexical conformity interpretive by T.V.Gamkrelidze and V.V.Ivanov as loans in Indo-European Language [1, 10],
is resulted the opposite argument about loan Indo-European Lexicon in Semitic and Shumirian languages,
and also are offered to consideration new parallels;
the hypothesis about earlier time of activity Zoroaster proves to be true also, than on it is informed in Pehlevi texts [9];
mythological plots of various peoples in new interrelation that leads to a conclusion
about probability of influence on Near-Eastern mythology of mythologies Indo-European people and peoples of the North
as which intermediaries also acted Indo-European tribes, and also creations of lines Indo-European and other myths
in a subpolar zone (so-called "the Arctic theory") are investigated;
Near-Eastern mythological motives in some Russian fairy tales (including bible creation of the world "for six days") come to light; ·
some positions of the concept of the author about Indo-European are in brief stated.
A generality and an ancestral home Indo-European people (the "Cossack" character of the first Indo-European communities).
This exploration is adapted for the were interested reader - the nonprofessional, therefore phonetic forms are resulted
in the simplified kind, and especially scientific terminology is as far as possible replaced with usual concepts.
Forms of words and morphemes are given by especially latin letters.
All laryngal and pharyngal slot-hole phonemes are designated as "h".
Syllabic character resonant is not designated. The longitude of vowels is designated by the subsequent colon.
Classical Greek (C-Greek) words are given in the latin form, Old Russian and Old Slavian - by modern cyrillics
(with a designation nasal vowel as "Vn"), Indo-European forms - in the kind accepted now
(with laryngal H and a designation i and u instead of y and w)
with a possible subsequent transcription by the above-named rules (in square brackets).
Chapter 1. The origin of name Jehovah
Section 1.1. The accepted explanation on the basis of Hebrew language
The name "Jehovah” in hebrew texts is transferred by tetragramme “YHWH”, meaning "Lord"
but which pronunciation was taboo and was forgotten [8] (it is specified by one of 10 precepts given Jehovah to Moses:
"Do not say name Jehovah, your God, in vain, for Jehovah will not consider innocent the one who will make his name in vain" [2, 6]).
Feature of the tetragram is its structure from nonsyllabic phonemes (semivowel) with which in Semitic writings
transferred as consonants so, sometimes, and vowel sounds (usually long).
Therefore to read through this tetragram it is possible not one ten ways (for example, Ihuh or Java).
For example, Diodor Sicilian, Macroby, Climent Alexandria, sacred Hieronim and Origen wrote Jao;
Samarians, Epiphany, Theodorit - Jahe; Ludwig Kappel - Javoh; Drusy - Jahve; Hottinger - Jehva;
Mercer - Jehovah; Castellio - Jovah; Le Clerk - Jawoh or Javoh [26].
In the subsequent vowelling Hebrew texts has been solved to read this word with vowels from words Adonay ("Lord")
to which this tetragram was read and so this tetragram began to be read as Jehovah.
We shall use further name Yahwe as the similar name is carried
by the Canaan god of a thunder-storm, agriculture and war Yaw -
the son of the god El/Il (the last name is translated as "God").
God Jav also referred to as name Ba’l, Vaal, i.e. "Lord"
(it is usual in the historical literature is used name Vaal) [6].
In the Old Testament till VIII century BC god also name name Elohim,
that means "Gods" [6] literally and is a pagan vestige or, probably, a valid degree of a word "God".
In the Koran of the god name Allah, i.e. "God" (as many acted western-Semitic and Indo-European peoples).
Name Yahwe at Arabs was not kept, it is probable, for the reason, that was also is taboo,
and storytellers, not having writing, have forgotten it.
For not a manor of other explanations tetragram connect with
a verb hyh / hwh [ha-wah] - "to be, live, become"
and the following variants of translation are offered:
"He is", "He is (God) alive", "He gives a life", "He allows to become" [26],
giving reason for it also that on direct question Moses to the god: "who are you?", - Jehovah has answered: "I am real"
(and then for the first time has opened to it the name).
But this interpretation is, obviously, "scientific ethymology"
since any of forms of the offered verb explains only one of phonemes of name Jehovah.
Section 1.2. The name of the god as the description of his basic property
Should be noticed, however, the deep philosophical sense of interpretation of a name of the God "He allows to become".
It would not be desirable to enter discussion with representatives of various faiths and religious directions,
but I should state in this occasion own point of view.
According to physics "the entropy in the nature grows",
i.e. the disorder in the world increases, all grows old, breaks up and collapses.
All aspires to chaos and monotony. Hence, that occured the processes leading to the organization of a matter
and a birth of new objects (in other words that things "became"), intervention of reasonable force -
the God, the person, artificial reason or the program is necessary.
Physical formulas are programs of the organization and development of a matter.
The god - our main "programmer".
Therefore communication tetragram with a root "to become" is quite comprehensible.
Though, it can be and the latest "national ethymology".
It is logical to admit, that the God really does not have name as it - unique,
and was nobody to name it and there is nobody to distinguish.
Here it is possible to agree with Judaic modern, and also with Christian and Muslim canons.
Especially it is typical of an islam as "Allah" means "God".
In the Bible, especially in its ancient parts, name Jehovah since at that time there was a set of other religions is resulted,
there was a struggle with paganism in the environment of Jews,
and this name it was possible to emphasize the main essence of the God - the organization of a material world.
Besides necessity in name the God is present at presence of knowledge of others, let imaginary, gods, that at a pray sincerity of heart
(in the modern language - concentration or an orientation of mental energy) addressed to this God, instead of to other "phantoms".
And it does not conflict to words from a pray of the Christ "Our Father" - "… yes your name … is consecrated".
Human (or in general anyone) the reason so is arranged, that it thinks logic concepts or in the images,
not speaking already about judgement of any phenomenon or the reference to somebody.
I.e., the name of the God is necessary for contact of the person good luck, and the person (or in this name it is resulted by the God)
if only it most precisely characterized sense of the God can think up this name.
Therefore "Doing become" - one of His most exact names
(as well as the most ancient value of a considered name deduced further in this exploration - "Heavenly", "Luminiferous").
Thus, Jesus learns to pray for that for people the image of the God always was sacred.
Section 1.3. Indo-European correspondences
At close examination similarity of name Jehovah to names of the some people (as a rule, Supreme) gods Indo-European peoples,
and also with the words designating concepts "god", "sky", "day" and, probably, "life", "soul" is found out and even "to create":
Hittite: Sivat, Shiwatt - the Supreme god and the god of day, and also "day"; shiu(ni) - «god»;
Lubian: Tivaz (tatis), tatish Tiwaz, Tivat - god-father and the god of the Sun;
Palaian: Tiiaz (papaz), Tiyat - God-Futher and Day Lord;
Old Hindu: Dyaus pitara - father of the god-Thunderer of Indra,
also dyaus - "sky"; devah - "god"; diva: - "in afternoon";
Devi: - "Goddess", the wife of god Shivy; Diva, Divya, Divi - the solar, heavenly fine woman-goddess;
divo - "wonderfully given birth, descended from the sky";
diva - "a miracle, the sky, light", divya - "marvellous";
ji:va - "alive", ji:v - "to live" [5];
Avestian: dae:va, daev - "demon" (the "turned" value after religious reform Zoroaster);
Iranian: patat Dywos - god-father Divos;
Armenian: tiw- «day»;
Ancient Greek: Zeus (Nom.), Dios (Gen.),
Zeupater - the Supreme god and god-Thunderer Zeus; theos - «god»;
endios - «among day»; Zoo - «animal»; Mycenaean di-we - «sky»;
Latin: Juppiter, Ju:piter - the Supreme god and the god-Thunderer the Jove
(in [9] communicates ostensibly with a word iuvare - "to help"),
and also other names and epithets of the Jove:
Deus pater - it is obvious, "God-father",
Diespiter, Dispater - probably, "Day-father" though translate "Father of day",
Diouis - is treated as "brilliant", there is also a form of the Genetive.
Iouis - for example, in combination Jovis Pater - also, probably, "Father of the sky"
(the abundance of forms is connected, obviously, with loan from related IE dialects);
deus - "god", di:vus - "deities"; die:s - "day", dius - "in afternoon";
Umbrian: Jeu-pater, Ju:pater - the Supreme god the Jove;
Osxian: Diuvei - the Jove (Voc.);
Illirian: Deipatros - the god the Jove;
Celtic: Tewtat - the Supreme god;
Old Irish: dia - "god"; die - "day";
Old Icelandic: tivar - "gods";
Prussian: Deiws - "god" and main from gods;
Lithuanian: Dievas - "god" and main from gods; deive - "goddess"; debess - "sky";
Latvian: Dievs - "god" and main from gods;
Debess te:vs - "Father of the sky", "Sky-father" (the Supreme god);
Ancient Russian: Zhiva - the donor goddess, mother of a life and health ("life-giving"),
Dyj - the god of the night sky, Div/Divo - the wood god, surprising; Divi, Divia - "goddess";
Russian: divnyj ("divine"), deva (a maiden) (originally, probably, emotionally painted "goddess");
den' - "a day"; zhivoj - "alive", zhivotnoe - "an animal"
(originally, probably, "animated", or "creature", "creation");
delo - "business", dejatel' - "founder", "creator";
It is conventional [1, 10], that Old Hindu devah, Devi:, Zend. daeva,
Classical Greek Dios, Latin deus, Old Icelandic tivar, Prussian deiws, Lithuanian deive,
Russian divnyj (marvellous) occur from IE *deiuo [deywo] - "the daytime shining sky"
(with the subsequent, apparently, development: "heavenly" > "inhabitant of heaven" > "god",
or: "Shining" > "marvellous" > "working wonders" > "the Creator") - from *dei - "to shine, "shine".
From the above-stated examples the name of the Supreme god (and father of the god-Thunderer)
of Ino-Euiropean people as *Dieuo [Dyewo],
that as is marked, is one of forms of a word deiuo [10] also is restored.
As a number of words has taken place from IE *diu - "day": Armenian tiw, Latin dies, etc. [10].
A question at issue is the origin Hittite Shivat, Lubian Tivas.
In different works them deduce from one of the named three forms.
From the resulted material the conclusion, that IE follows. The form *deiuo designated "the daytime shining sky"
and concept "heavenly", concept being analogue "god" (see a designation of gods as "inhabitants of heaven"
in Classical Greek myths or the reference to the god "Oh, the Sky!") -
from here Old Hindu devah, Zend. daeva, Latin deus, Prussian deiws, Russian Deva (maiden).
Other form *dieuo bore other semantic loading - close to concept the “Lord of Day" (or simply "Day") -
from here are Classical Greek Zeus, Osxian Diuvei, Latin Diewas
and, probably, Hittite Sivat, Lubian Tiwat, Palaian Tiyat.
For "the Lord of Day" the epithet *Deiuo-pHte:r,
designating one of the following concepts was sometimes used: "God-father", "Sky-father" "Heavenly father"
(see in christianity an epithet "Father heavenly") or "Father of gods" - from here Latin Deus pater, Illirian Deipatros.
Further when the form *Dieuo became nominal and it was perceived as a name of the god,
at the Indo-Europeans (it is possible, not at all tribes) began to be used also an epithet *Dieuo-pHte:r,
i.e. "Zeus-father", "Day-father" - from here Latin Juppiter, Diespiter, Umbrian Jeu-pater,
Classical Greek Zeupater, Old Hindu Dyaus Pitara, Iranian Patat Dywos.
At the certain stage when "the Lord of Day" was considered as the Supreme god ("Supreme"),
and the religion of the Indo-Europeans could be close to monotheistic one,
and also because of taboo to a name *Dieuo,
this god named simply "God" (Deiuo) - from here Prussian Deiws, Slavonian Div.
As to an origin of other resulted words the part from them has been borrowed at contacts with next Indo-European dialects
(and consequently has irregular phonetic conformity), the part has close semantics, but, probably,
genetically is not connected to forms *deiuo and *dieuo.
It is a subject of the further researches.
As to reduction works Latvian and Lithuanian debess to one of these forms
it contradicts phonetic laws at transition from IE forms to Baltic ones.
The most probable origin of this word is given to M. M.Makovsky who erects
it to IE *deb, teb, teib "sacred" [13],
but it is possible to assume and loan from earlier ancient Greek Zeues.
Section 1.4. Boreal conformity
The assumption of a semantic difference of forms *dieuo and *deiuo
finds acknowledgement by consideration protoforms a "Boreal" parent language
(i.e. a linguistic community of Eurasia of an epoch of the end of a paleolith from which subsequently
were allocated Proto-Indo-European, Proto-Ural and Proto-Altaic linguistic communities [7, 14]).
N.D.Andreev results Boreal a basis *DY - "Day, the day time party, at a daylight, to peer"
and formed from him in the way stem-building of a protoform:
*DY-NY - "clear day" (it is resulted as an example of an Old-Slavonian äüíü [dene])
where *NY - "To drive, protect, protect …";
*DY-XyW - "sky", "a monastery of day" (it is resulted Greek Zeus)
where *XyW - " To come back, home, a monastery,
the habitation (constant) to live, cosy, habitual to learn, seize …";
*DY-WXw - "Thunderer" (are resulted Hittite shiwanni, Zend. dae:va-)
where *WXw "Wound, to get furious, covered with wounds…";
*DY-W - "deity" (it is resulted Prussian deiws)
(here the second basis is resulted not completely - probably,
it *WXy "To carry, carry, migration …").
It would be desirable to specify and comment on these models a few.
The form *DY-NY should mean "the clear review", apparently.
The form *DY-XyW - all the same, probably, not "a monastery of day",
and required "the Lord of day" or "the Owner of light"
(further Zeus, Jehovah, etc.). The form *DY-WXw -
all the same, probably, not "Thunderer" (it, as a rule, other god),
and "thunder-storm", "the certificate between heaven and earth", further - "life"
(see Proto-Slavonian æèâú [zhi:vo] - "alive", Greek zo:on - "animal").
The form *DY-WXy had also, apparently, primarier concept "road of day",
i.e. "sky", "the heavenly arch", and then "deity".
Estonian Taeva taat - "the Heavenly grandfather" (most likely, it is borrowed from Iranian);
Dravidian the god-creater and destroyer Shiva
(from Boreal *DY-XyW, i.e. all the same Zeus, Jehovah);
Etruscan the God-Thunderer and "Chairman of Advice of gods" Tin
(from Boreal *DY-NY,
or it is borrowed from Proto-Slavonian äüíü [dene] or Old Hindu dina);
the Urartic God of Sun Shiwini (it is probable, is borrowed from Hittite shiuni);
Turkic and Mongolian Great Spirit -
the Owner of the sky and the Supreme god, and then and simply "god" Tengri
(an initial part from Boreal *DY-NY, or it is borrowed at Indo-European tribes;
probably also loan from the Chinese language - see further);
here, by the way, it is necessary to pay attention to the same shift of concepts, as well as at Indo-European people:
the Owner of the sky (and simultaneously personification of the sky) -> the Supreme god -> the God -> the god;
Korean Spirit of the sky Chhonsin (an initial part from Boreal *DY-NY)
Hun chenkhi - "sky" (from Boreal *DY-NY);
Udmurt god-demiurge Inmar, and also in (?) - "sky"
(an initial part from Boreal *DY-NY);
Eskimo inua - "spirit" (an initial part from Boreal *DY-NY);
Chinese tian - "sky" (see Tien Shan - "Heavenly mountains")
(from Boreal *DY-NY);
Sumirian dingir - "sky"
(an initial part from Boreal *DY-NY, and very much similarly on Altaic Tengri).
Apparently from the listed examples, roots of this protoform deep, leaving even for frameworks Nostratic superfamily languages.
Section 1.5. Influence of poetry and ritual formulas
Observable interchangeability of forms *Dieuo and *Deiuo for the Supreme God
can be explained not only tabooing to a name *Dieuo.
In Indo-European poetry for expressiveness, the best memorization hymns, an original poetic rhyme and, apparently,
the certain hypnotic effect masters-storytellers intertwined in a fabric of the text with repeating phonemes and their combinations
(and these combinations quite often had own semantics, influencing on subconsciousness as "25-th staff").
It is found out by researchers in "Illiada" the ingenious Homere.
It is visible at close examination and in reconstructed Indo-European Poetic patterns about the God-Thunderer [9]:
*gwhenti ngwhim perwnt - "the snake with a rock (on a rock, under a rock) amazes":
here repeat gwh-n, gwh-m (or n-gwh), w-n and is present, besides "rhyme" on nt;
by the way, here there are recurrences not only at a level of consonants,
but also at a level of vowels: e, i, e; it is possible to come to a conclusion, that all this sacral formula
with internal prorhyming "labial concordant - forward public - nasal resonant" is coded on concept gwhen - "to amaze",
and the keyword is put in the beginning of the formula;
*ognim (g'e) g'one dwo: ak'men - "generates fire two stones":
repeat g-n, g '-n, k '-m, or even deeper accord: g-n-m, g '-n-w, k '-m-n;
at a level of vowels here repeatability too is observed: o-i, o-e, o:-e (or a-e);
this formula, obviously, "stritched" concept "fire", and this word as key, also costs in the beginning of the formula;
*perperti ngwhim Perwn (t-s) - "the snake the God of rock (Perun) amazes":
Here the threefold use of a combination per, recurrence gwh-m, w-n (as in the first case),
a rhyme on rt/nt and also is present recurrence at a level of vowels: e-e, i-i, e-syllabic n;
in this formula key (and also worth in the beginning) with concept is "to pierce through".
By the way, repeatability per is kept even in Russian translation: "Perun pierces through the Snake".
Poetic motive, probably, it is possible to explain and presence of epithets for the God-Thunderer,
similar to his name, but deduced of different semantic jacks.
For example, Hittit the God of thunder-storm Pirwa has initial semantics "First",
and Lithuanian Perkunas - "Living on an oak (or a rock)"
(see a similar pair "a birch - coast", occuring from one Indo-European root and, obviously,
being variant of a root *per(k) - "an oak; a rock").
By the way, a name of the God-Thunderer in the Indo-European parent language it is reconstructed as
*Per(k)un(t) though it though also interchangeable is more probable,
that, but the separate forms bearing different semantic loading: *Perkun / Perunt/Perun.
Therefore it is quite possible, that forms *Dieuo and *Deiuo
were used in religious formulas also together - one of them as a name,
and another as an epithet, and their accord gave speeches special beauty and expressiveness
(approximately, as in a children's introduction: «Na gore Ararat rastyot krupnyj vinograd»
(“On mountain Ararat large grapes grows”), - where sounds r, t, g/k, n) repeatedly repeat.
However, *Dieuo / Deiuo, as well as *Perkun / Perunt/Perun,
it is possible to explain alternations of forms easier not poetry,
and national ethymology. But here the exploration is necessary - the national ethymology can interfere in sacral lexicon
only at its loan from alien language. Considered forms have Indo-European and accord of epithets will explain the nature,
therefore interchangeability more correctly the poetic reasons
(or, more truly, magic-ritual - that in an antiquity was, apparently, same).
By the way, from these positions not without interest to investigate A.S.Pushkin's masterpieces
and other poets where bewitching "the internal rhyme " is available.
For example, some lines from the poem "Ruslan and Lyudmila":
U lukomOrja dUb zelOny,
ZlatAja tsEp na dUbe tOm,
I dnOm i nOchju kOt uchOny
Vso hOdit pO tsepi krugOm.
At a curved seashore an oak green, the Golden circuit on an oak volume,
And day and night a cat the scientist All goes on a circuit around.
If to allocate only shock syllables, the poem again will turn out:
LumO dulyO
TatsE dutO
NyonO kochO
KhopO kigO
Well and in this "poem" is besides observed something like a rhyme as in vowels, and consonants.
It is necessary to admire and be surprised only, how in general probably such skill.
Section 1.6. Reconstruction of the Indo-European proto-form
The Combination of phonemes di-[dy] in the form *Dieuo
in one languages was kept (Baltic, Old-Hindu, etc.), and in a number of other languages
it was transformed in dz (Classical Greek), y (Latin), sh (Hittite)
and zh (Old-Slavonian - if It is alive occurs from this form).
Probably, at these Indo-European Dialects all over again there was an intermediate form with affricate: Jeuo (or Dzeuo).
Form Jeuo and, apparently, has been borrowed by the western Semites with transition j > y
(or has remained at Semitizated Indo-Europeans).
Presumably, this group ancestors of Greeks or Italics (Hittits and Protoslavic are excluded - see below) could to be.
At Hittits also was affricatization di, but at them besides " shift of consonants " was.
Thus transformation di had, apparently, the following character:
Indo-European *di > Anatolian *ti > Hittite *ch > sh (at Lubians and Palaics it was kept ti).
Under this scheme it is visible, that in Hittite affricatization has taken place after loss of resonantity,
and ch could not at loan by Semites be transformed in y.
Similar shift of consonants also has taken place in German, Armenian, Phrigyan and Thracian dialects [19]
(it is an interesting problem, and possible ways of genesis of these peoples - a theme of a separate exploration).
Therefore carriers of these dialects it is necessary to exclude also from possible subjects Indo-European -
the Semitic contacts led to loan by Semites of a cult and a name Indo-European god of Day or to attribute these to contact
during earlier epoch (prior to the beginning of event of "shift of consonants").
However, described "shift of consonants" could and to not be, and it agrees "Glottal theories" which wins more and more supporters,
the primary Indo-European form was not *Dieuo, but *T'ieuo [10, 14],
and only subsequently these guttural stops in a number Indo-European dialects voiced (in Baltic, Slavic, Italic, Greek, etc.) .
Then especially it is necessary to exclude from consideration Hittitian-Lubian, Armenian, Phrigyan and Thracian dialects
(on German we are not stopped as at them was not affricatization).
Affricatization di-[dy] at Slavs occured after their branch from Baltic a file and "start" of the phonetic law of ascending resonantity
(which all lexical material Proto-Slavian a dialect Indo-European has changed. Language)
also has given various reflexes in dialects of Slavs western (dz), east (?) and southern (zhd).
On one of well proved concepts this process began in XII century BC in territory of the East Europe.
And since at other slavic tribes not was for the goddess Are alive forms Dziva or Zhdiva
it is necessary to connect her with a verb to live (from Indo-European *guei).
It is possible also, that borrowed by Semites Indo-European The form sounded as JeHuo -
from Indo-European *DieHuo [Dyehwo],
i.e. it was said with laryngal which was not kept in one of Indo-European Languages,
but has remained in Semitic languages in form Jehovah [Yehwe]
(if at all this name it was said with aspiration instead of as Yav [Yewe]).
Probably, laryngal was and in a word "sky": *deiHuo,
that can indirectly prove to be true the "not Greek" form
Greek Words theos "god" |
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