ሀ

Home ሀ ለ ሐ መ ሠ ረ ሰ ሸ ቀ በ ተ ቸ ኀ ነ ኘ አ ከ ኸ ወ ዐ ዘ ዠ የ ደ ጀ ገ ጠ ጨ ጰ ጸ ፀ ፈ ፐ

ሀ/ Hä: The 5th letter in the Geez alphabet in the order of alif and አበገደ/ abägäde; its name is ሆይ/ Hoy, ሀውይ/ Hawi. Its number is five; when it is a numeral, ሀ/ hä is called five. But the Hebrews consider five as a category and, adding a dot on top of it, call it five thousand; which means fifty hundred or five thousand. Its mystery, considering Thursday and the category of Thursdays creation, shows the mystery of baptism: (ዘፍ፩: ፳ –፳፫).

ሃ/ Ha: Specific demonstrative; for a single distant woman; for everything spoken in the article of a distant woman.

ሀ ሃ/ Hä – Ha: Geez possessive for distant male and female; the Geez form is for the male; the fourth form is for the female, becoming a cushion, and when it enters a vocative name, n becomes y. “ርኢ አዳምሀ ወሔዋንሃ።” See your Adam and your Eve. But the scribes, due to errors, read only the fourth form for all without distinguishing between male and female. “ዘካርያስሃ ወኤልሳቤጥሃ።” Your Zacharias and your Elizabeth. While the ሀሌታ/ haleta (vocalization mark) should be written with ሀ/ hä in Geez, it is written with the fourth form as ሃሌ/ hale, and this is the same.

ሀ አ/ Hä – Ä: (ሐ ኀ ዐ) Verb function; deletion of the fourth and sixth forms. See the meaning of እ/ än; it is the same as this. Also 2nd: (ዕር፪: ቍ፲፬).

ሀሀርኤል/ Häharel: Sacrifice; name of a sacrifice; it means mountain of God: (ሕዝ፵፫: ፲፭). See አሪኤል/ Ariel and አርያል/ Aryal; it is the same as this.

ሀለወ/ Häläwä: He guarded –ኀሊው ኀለወ/ ḫaliw häläwä.

ሀለየ/ Häläyä: He sang –ሐልይ ሐለየ/ ḥaliy häläyä.

ሀለደ/ Hälädä: He finished –ኀልዶ ኀለደ/ ḫəldo hälädä.

ሀሊል/ Hälil: (ሀለ የሀልል ይህልል። ዕብ ሀሎል ሄል) To praise, to thank; to chant, to sing.

ሀላ/ Häla: Haliba –tent –ኦሆላ ኦሆሊባ/ Oholah, Oholibah.

ሀላዊ/ Halawi: (ዊት ውያን ያት) Living, dwelling; being. “ነፍስሰ ሀላዊት ይእቲ ወኢትትዌለጥ” The soul is living and does not perish: (ፈላስ).

ሃሌ/ Hale: (ዕብ ሀልሉ ያህ) Hallelujah; glory, praise; psalm, hymn; ቅኔ/ qəne (poetic form), new praise; that which cantors lead by saying hale hale; that which begins with hallelujah. So that they say the section of hallelujah: (ተረት/ proverbs ) “መዝሙር በሃሌ፤ ነገር በምሳሌ፤ ጠጅ በብርሌ።” Psalm with hallelujah; saying with parable; ጠጅ/ tej (honey wine) in a glass. Hallelujah and ululation are mystically one; see አለለ/ alälä.

ሃሌ ሉያ/ Hale luya: (ዕብ ሀልሉ ያህ) Praise the Lord; praise, glorify; Yah, the Lord God. “ወርኀ ሃሌ ሉያ” Month of Hallelujah (ዘፀ፲፫: ፬). See አቢብ/ Abib.

ሀልዎ ዎት/ Hälwo wot: (ሀለወ፤ ሀሎ፤ ይሄሉ የሀሉ። ዕብ ሀያህ) To exist, to be present; to be, to become. ኮነን/ Konänna (we were) and መጽአ/ mäṣʾä (we came) are related to this. “እግዚአብሔር አምጻኤ ኵሉ ዓለም እምኀበ ኢሀልዎ ኀበ ሀለዎ።” God, the bringer forth of the whole world from nonexistence to existence. “ሀለወ ወኢሀለወ።” He existed and did not exist. “ዘሀሎ ወይሄሉ።” He who is and will be. “ወሀሎ አሐዱ ብእሲ፤” And there was a man; there was, he lived, he was: (ፈላስ። ራእ፲፯: ፰። ፩: ፬። የሐ፫: ፩).

ሀሙዒዳ/ Hamuʿida: (ዕብ ሀሞዔድ) Age, fixed time, months; feast day, appointed day. “ሄዔኪር ሀሙዒዳ” Heʿekir hamuʿida: (ኤር፵፮: ፲፯). But the old interpreters call it broken, those who have lost their root, fearful.

ሀሴቦን/ Hasebon: (ጽር ሄሴቦን) Inner, within; internal. “ኵሉ ክብራ ለወለተ ንጉሥ ሀሴቦን” All the glory of the kings daughter is within: (መዝ: ፵፬).

ሀረመ/ Härämä: He left –ሐሪም ሐረመ/ ḥarim härämä.

ሀርበደ/ Harbädä: (አብደ። ዐረ ዐርበደ፤ ከፋ ክፉ ኾነ) He became agitated; he hurried. He became angry, he acted like a madman. He was startled, he was terrified; he went astray, he became confused; he fled, he ran, he slipped; of cattle. “ከመ ዕጐልት እንተ ተሀረብድ ሀርበደ ኤፍሬም” Like a heifer that is stubborn, Ephraim is stubborn: (ሆሴ፬: ፲፮).

: He became stubborn; he became unruly; the person became exhausted; modern usage. “ወለእመ ቀተለ በሀርብዶ ኢይከውን ኵነኔሁ ከመ ኵነኔ አብዳን” And if he killed while agitated, his punishment will not be like the punishment of madmen: (ፍ: ነ: ፵፯). Some texts say በተሀርብዶ/ bätähərbədo (in agitation), it is an error.

ሀበየ/ Häbäyä: He appointed, he waited –ሐብይ ሐበየ/ ḥäbiy häbäyä.

ሀቢብ/ Habib: Friend –ሐቢብ ሐበ፤ ሐበበ ሐቢብ/ ḥabib häb; häbbäbä habib.

ሀቢብ ቦት/ Habib bot: (ሀበ፤ ሀበበ የሀብብ ይህብብ። ዐረ፤ ሰበ) To say hab hab; to insult, to criticize; to belittle. But the book says ተሀበበ/ tähäbbäbä instead of ሀበበ/ häbbäbä; it is an error. “ይትሀበቡኒ ወይዘነጕጐኒ።” They insult me and mock me. “ኢትትሀበቦ ለዘይትጋነይ።” Do not insult the one who boasts. “በማእከለ ቢጹ ይትሀበብዎ ለምታ” In the midst of his companions, they will insult the servant: (Jer. 20: 8. Sirach 8: 5, 25: 18).

ሀቢው ዎት/ Habiw wot: (ሀበወ የሀቡ ይህቡ። ወሀበ፤ ሐበበ) To pour down like rain; to bestow the spirit. To give and satisfy with rain and dew; see ወሀበ/ wähäbä and ሐበበ/ häbbäbä; these are its relatives.

ሀባቢ/ Hababi: (ብት ባን ባት) Insulter; one who insults; critic, belittler; one who says hab hab. “ኢይኩኑ ነባብያነ ወተናጋርያነ ፅሩዕ ወመስተሀብባነ” Let them not be slanderers, gossips, and revilers: (ኪዳ። ሮሜ፩: ፴).

ሀብ/ Häb [1]: Say, give –ውሂብ ወሀበ ይውህብ የሀብ/ gift, wähäbä, yəwhəb, yähäb.

[2]: (ቡ ቢ ባ፤ ንኡስ አገባብ) Imperative particle; give, allot, pass on; bring. Come on; come; say. “ሀቡ ንበል።” Give us to eat. “ሀቡ ንረድ።” Give us to descend. “ሀቡኬ ንግባእ።” Give us to enter. “ሀብኬ ንትኃሠሥ በአይ ፍኖት ተወልደ።” Give us to inquire by what path he was born. “ሀባ ናመክሮን፤” Come, let us advise him; “ሀባ ንፍትኖን” come, let us test him: (ዕዝ፫: ፭። ፬ ነገ: ፭። ፬ነገ: ፫: ፳፫። ቄር: ጰላ። ሄርማ).

ሀብሀብ/ Häbhäb [1]: Wages of prostitution –ውሂብ ወሀበ/ gift, wähäbä.

[2]: »Häbhäb; (ዕብ ሀብሃብ፤ ጥብስ ሥጋ) The price of prostitution given to a harlot: (ሕዝ፲፮: ፴፪። መጽ: ምስ). Or (the harlot) who says come, come, give, give, bring, add.

ሀብለ/ Häblä: –He lied, he deceived –ሐቢል ሐብለ/ ḥabil häblä.

ሀብለየ/ Häbläyä: He shook, he agitated –ሐብለየ ሕብልያ/ häbläyä ḥəbliya.

»ሀብት/ »Həbt: (ታት) giving; gift; lot, portion; grace, talent; alms, donation; tip, bribe; that which is given freely. “ወሀቦሙ ሀብተ ወፈነዎሙ።” And he gave them gifts and sent them away. “ሀብትከ ልከ ይኩንከ።” May your gift be yours. “ኵሉ ሀብት ሠናይ እምላዕሉ።” Every good gift is from above. “ሀብታተ መንፈስ ቅዱስ።” Gifts of the Holy Spirit. “በእንተ ሀብታት” Concerning gifts: (ዘፍ፳፭: ፮። ዳን፭: ፲፯። ያዕ፩: ፲፯። ፊልክ: ፻፸፬። ፍ: ነ: ፳፮). Beauty, elegance; appearance, complexion; natural resources.

ሀብአ/ Häbʾä: He hid, he concealed –ኀቢእ ኀብአ/ ḫäbiʾ ḫäbʾä.

ሀትሒላ/ Hätḥila: (ዕብራ) Psalm, praise. “መልአከ ሀትሒላ” Angel of hätḥila: (ነሐ፲፩: ፲፯).

ሀኖስ/ Hanos: (ጽር አኖስ ያኖስ) Part of a name የውቅያኖስ, a division of the ocean; turbulent sea; that which is disturbed and agitated; that which sounds and roars. That is, the third part of the water is above the firmament, so that one part is called the firmament and the other part the ocean; this is called Hanos: (ዘፍ፯: ፲፩። ኩፋ: ፭። ሱቱ: ዕዝ፮: ፵፩). “ወበውእቱ መዋዕል ይወፅእ መቅሠፍቱ ለእግዚአ መናፍስት፤ ወይትረኀዉ ኵሎሙ መዛግብተ ማያት ዘመልዕልተ ሰማያት ወዲበ አንቅዕት እለ መትሕተ ሰማያት።” And in those days, the punishment of the Lord of Spirits will go forth; and all the storehouses of water which are above the heavens and under the earth will be opened. “ወይዴመሩ ኵሎሙ ማያት ዘምስለ ማያት ዘመልዕልተ ሰማያት፤ ማይሰ ዘመልዕልተ ሰማይ ተባዕታይ ውእቱ፤ ወማይ ዘመትሕተ ምድር አንስቲያዊት ይእቲ” And all the waters which are with the waters above the heavens will be joined together; the water which is above the heavens is masculine, and the water which is under the earth is feminine: (ሔኖ: ፵፩). But many interpreters say that the two parts of water became the firmament, and they do not say that there is a turbulent sea above the firmament.

ሀዑቢም/ Haʿubim: (ዕብራ) Fat ones; strong ones. Fat, strong ones: (ሕዝ፵፩: ፳፮).

ሀከከ/ Häkäkä [1]: (ሆከ) He disturbed; he frightened. See ሆከን/ hokä and ዐከወ/ ʿäkäwä.

[2]: Häkäkä –ዐከከ፤ ፎከተ፤ –ʿäkäkä; fokätä –ሐኪክ ሐከከ/ ḥakik häkäkä.

ሀከክ/ Häkäk: Uproar, terror; quarrel, argument; confusion, destruction. “ዕለተ ሀከክ።” Day of uproar. “ማየ ሀከክ።” Water of uproar. “አኮ በሀከክ ወበትዝልፍት።” Not in uproar and confusion. “እለ ይገብሩ ሀከከ።” Those who cause uproar. “እስመ በሀከክ ኀደርክሙ ወበሀከክ ይወድቁ ደቂቅከ” For you have dwelt in uproar, and in uproar your children will fall: (ኢሳ፳፪: ፭። መዝ: ፻፳፫። ግብ፲፱: ፴፮። ሮሜ፲፮: ፲፯። ኩፋ: ፲).

ሀካይ/ Hakay: (ያን ያት) Lazy, slothful; idle, sluggish, unemployed: (ምሳ ፮: ፮። ፲: ፬። ማቴ፳፭: ፳፮). Instead of ሀካይ/ hakay, it says ተሀካዪ/ tähaḳayi. “ኢትኩን ተሀካዬ” Do not be idle: (ምሳ፮: ፫).

ሀኬት/ Haket: laziness, negligence; carelessness; cunning, wickedness. “በሀኬት ወበፅርዐተ ዕደው ይወድቅ ናሕስ።” Through laziness and weakness of hands, the roof sags. “እመ ዘረከባ እምሕሠማት ኮነ በሀኬተ ዚኣሁ።” If he found it among the ruins, it was due to his laziness. “ሶበ ተሀጕለ ንዋየ አመጋቢ በእደ መጋቢ ዘእንበለ ጽልሑት ወኢሀኬት” When the food of the provider is consumed by the hand of the provider without deceit or laziness: (መክ፲: ፲፰። ፍ: ነ: ፳፰: ፴).

ሀክይ/ Häkiy: (ሀከየ የሀኪ ይህኪ። ሀየየ፤ አከየ) To be lazy, to be tired, to be weary, to be bored; to abandon and hate work; to be negligent, to be careless. But the book says ተሀየየ/ tähayäyä instead of ሀየየ/ hayäyä; and ተሀከየ / tähäkäyä instead of ሀከየ/ häkäyä. “ዘይጻሙ በሥጋሁ ወይትሀከይ በነፍሱ። ኢናፅርዕ ቅኔ እደዊነ ወኢንትሀከይ።” He who fasts in his body and is lazy in his soul. “ኢናፅርዕ ቅኔ እደዊነ ወኢንትሀከይ።” We will not lift up our hands in ቅኔ/ qəne (poetry) and be lazy. “ኢትትሀከዩ ለንስሓ።” Do not be lazy for repentance. “ኢትትሀከይ ገቢረ ሠናይ።” Do not be lazy in doing good. “ኢይትሀከይ መዊተ” Death should not be delayed: (አርጋ። ዲድ: ፲፫። ቀሌ። ምሳ፫: ፳፯። ግብ፳፭: ፲፩).

ሀወለ/ Häwälä: He mixed –ሐወለ/ ḥäwälä.

ሀዊብ ቦ ት/ Hawib bot: (ሆበ የሀውብ ይሁብ። ዕብ አዌህ) To seek, to desire; to go around, to wander in order to find; food.

ሀዊክ ኮት/ Hawik kot: (ሆከ የሀውክ ይሁክ። ዐከወ፤ ሀከከ) To disturb, to shake, to move; to stir up, to incite, to arouse; to sadden, to trouble, to cause suffering. “ሆኮሙ ከመ ማዕበለ ባሕር።” Their uproar is like the waves of the sea. “ኢተክህሎሙ ከመ ይሁክዋ ለሐመር እመካና።” They could not prevent the ship from being tossed from its place. “ተመሰሎሙ ለእለ ይለክፉ ምንተኒ በአጽባዕቶሙ ወየሀውኩ ኵለንታሁ።” They are likened to those who pick up anything with their fingers and shake it all over. “ሆከቶ ጸጋ እግዚ ከመ ይሑር ኀበ ገዳመ አስቄጥስ።” The disturbance of the grace of God, so that it might go to the desert of Scetis. “ፈቃድከ ትሁክ ቅድስተ ሲኖዶሰ።” Your will disturbs the holy synod. “የሀውኮሙ ለአሕዛብ” He disturbed the Gentiles: (ሢራ፳፱: ፲፰። ስንክ: ኅዳ፳፰። አፈ: ድ፪። ስንክ: ጥቅ፳። ተረ: ቄር፲፪። ኢዮ፲፪: ፳፫). See ḥosän/ ሖሰን and koson/ ኮሶን; these are its relatives.

ሀዋኪ/ Hawaki: (ኪት ክያን ያት) One who disturbs, a disturber; one who causes uproar, a shaker, a troublemaker. Hawaki in Geez. “ሞገድ ሀዋኪ።” Disturbing wave. “ጸልዩዪ ውስተ ማኅበርነ ኢይባእ ሀዋኪ” Let no disturber enter our assembly, you who pray: (መጽ: ምስ። ተረ: ቄር። ደራሲ).

ሀውል/ Hawl: (ዕብ ሄቤል) Vapor, breath that comes out of the mouth from a warm body. Vanity, emptiness; joke, silly laughter, mockery; insult, criticism.

ሀውለየ/ Hawläyä: (ተቀ ግ) He mocked, he laughed, he ridiculed; he criticized, he insulted, he defiled; he made vain. “ከመ ዝ የሀወልይዎ ለእግዚ፤ ወእለ ጸጋ ትስብእቱ ይመይጡ ውስተ ሀውልዮ” So they mock God; and those who turn the grace of his humanity into mockery. “ተሀወልዮኑ ለእግዚ ቃል በዘሐመ።” Was the word of God mocked in what he suffered. “ኢተሀውልዮ ለዐቃቤ ሥራይ እመ በትሕትና አሕየወ።” Do not mock the keeper of the covenant if he healed with humility. “ኢየሀውልይዎኬ ለክርስቶስ ኃጥኣን።” Sinners do not mock Christ. “ኢተሀውሊኬ ሕማማቶ።” Do not mock his sufferings. “እመ አረሚ ሀውለይዎ ለምስጢር” If a pagan mocks the mystery: (ተረ: ቄር። ፭። ፲። ፲፰).

ሀውክ/ Hawk: uproar, disturbance, commotion; suffering, distress; terror, confusion. Uproar of waves. “ሀውከ ሞገድ። ከመ ያህድእ ኵሎ ሀውከ ወሐዘነ” So that he might calm all uproar and sorrow: (ተረ: ቄር፬: ፲፬። ሔኖ፴፱: ፪። ያዕ፫: ፲፮).

ሀየለ/ Häyälä: He became strong –ኀይሎ ኀየለ/ ḫaylo häyälä.

ሀየል/ Hayäl: (ላት። ዕብ አያል። ሱር አያላ። ዐረ ኢየል) Ibex, wild goat; horned, with branching horns; with many bones, with joints; longboned, heronlegged; a type of ፌቆ/ feḳo (wild animal), a desert animal. “ዘያረትዖን ከመ ሀየል ለእግርየ።” He makes my feet like those of a deer. “ወከመ ወሬዛ ሀየል።” And like a gazelle, a deer. “ህየ ተጋብኣ ሀየላት እስመ ሀየል ቀታሊሁ ለከይሲ።” There the deer gathered, for the deer is the slayer of the serpent. “ሀየላት ወለዳ በውስተ ገዳም” Deer give birth in the wilderness: (መዝ: ፲፯። ማሕ፪: ፱። ተረ: ቄር፰። ኤር፲፬: ፭).

ሀዪድ ዶት/ Hayid dot: (ሄደ፤ ሀየደ የሀይድ ይሂድ) To seize, to snatch; to take with reason. “እነሥአከ ወአሀይደከ።” I will lift you up and take you away. “ወየሀይደክሙ ገራህተክሙ።” And he will take away your sheep. “ኢትትዐገሉ ወኢትሂዱ መነሂ” Do not be hasty, and do not go anywhere: (፩ነገ: ፪: ፲፪። ፰: ፲፬። ሉቃ፫: ፲፬).

: To shine; to attract, to dazzle. “ለብሰ ዳዊት ዘየሀይድ ዐይነ።” David wore that which dazzles the eye. “አሣእኒሃ ሀየደ አዕይንቲሁ።” Her beauty attracted his eyes. “ዕበየ ብርሃኑ የሀይድ አዕይንተ” The greatness of his light dazzles the eyes: (፪ነገ: ፮: ፲፬። ዮዲ፲፮: ፱። ቀሌ).

: To go, to walk; to lift and snatch the foot. Its mystery is that of taking; ኬደ/ kedä shows trampling and crushing, ሄደ/ hedä shows lifting up; kedä ḥorä/ ኬደ ሖረ is Geez, head/ ሄደ is Amharic for to go. When they say lift up, lift up your feet, it means go quickly.

ሀዪጵ ጶት/ Hayip̣ p̣ot: (ሄጰ የሀይጵ ይሂጵ። ዐረ ሀበ፤ ሀፈ) To shake, to brandish; of a sword, of a spear. To draw, to thrust; to throw, to hurl; to pierce, to stab, to strike through. “ህይጶተ ቀስት ወደርብዮ ኵያንው።” The shooting of an arrow is like the hissing of a viper. “ነደፈ ወሄጶ ለንጉሥ ማእከለ ሰንብዑ።” He struck and pierced the king in the midst of his armor. “ፈነወ ሐጾ ወሄጶ ጥቦ።” He sent an arrow and pierced the young man. “የሀይጱ ሥዕርተ ወኢይስሕቱ።” They shoot arrows and do not miss. “ወፀፎ በእብን ወሄጶ ውስተ ፍጽሙ” And he threw a stone and struck him on the forehead: (መቃ: ገ፲፬። ፪ዜና: ፲፰: ፴፫። ኩፋ: ፴፰። መሳ፳: ፲፮። ሢራ፵፯፤ ፬).

ሀያዪ/ Hayayi: (ተሀያዪ) Negligent, careless; patient. “ጳውሎስ ሐዋርያ ኮነ ተሀያዬ ስብሐተ፤ ኀሳረ ወጽዕሰተ” Paul the Apostle became patient in glory, in shame, and in suffering: (ፊልክ: ፵፮። ፶፬። ፻፩).

ሀያዲ/ Hayadi: (ዲት ድያን ያት) One who seizes, a seizer; a robber, a taker: (ሉቃ፲፰: ፲፩። ፩ቆሮ: ፭: ፲: ፲፩። ፮: ፲). “እምእደ ሀያዲሁ። ሀያዴ ንዋየ ባዕድ።” From the hand of the seizer. Seizer of anothers property. “ሰራቂ ወዐማፂ ወሀያዲ ወመሣጢ።” Thief, rebel, seizer, and concealer. Seizers: (ኤር፳፪: ፫። ቀሌ። ፈ: መ: ፲፯: ፪። ፍ: ነ: ፵፭).

ሀይመነ/ Haymänä: (ሱር ሃይሜን። ዐረ ሀይመነ) He believed, he trusted. Its reading is from the right, its meaning is derived from Amen; see የመነ/ yämän and አይመነ/ aymän.

ሀይማኒ/ Haymani: (ኒት ንያን ያት) One who has believed, one who believes; trustworthy; believer, faithful.

ሃይማኖተ አበው/ Haymanotä Abäw: Book of the Fathers; treatise, message; a great compilation that later people collected, translated from various books and languages, and made into a separate section of writing like the ፍትሐ ነገሥት/ Fetha Negest; read during the ቅዳሴ/ Qeddase (Divine Liturgy).

ሃይማኖተ ንስጡር/ Haymanotä Nəsṭur: Nestorian tradition, like that of the Jews and Muhammad; it criticizes and detests the Word became flesh; it denies the Word becoming man and his Messiahship, saying that the Word dwelt in man but did not become man; he was not anointed as a man: (ቄር).

ሃይማኖተ እስላም/ Haymanotä ʾIslam: Islamic tradition; manmade teaching that does not agree with the Old and New Testaments: (አቡሻ: ፶).

ሃይማኖት/ Haymanot: (ሱር ሃይማኑታ) Religion: A prayer of supplication during a procession outside the church, around it called Geregera; like baptism, like the absolution of a journey; a gentle ወረብ/ Wereb (traditional Ethiopian Orthodox chant) the song of the ታቦት/ Tabot (Ark of the Covenant). So that it says ሀይመና ሀይመን/ Haymena Haymen: (Yarerge dancer).

: to believe, to trust; strong faith, firm hope; the culture of worship; that is conceived in the heart with subtle thought. “ሃይማኖተ ዕቁብ ምስለ ቢጽከ።” Keep your faith with your companion. “ብእሲ ዘተአምር ከመ ቦ ሃይማኖት።” A person of miracles, for he has faith. “እለ አዕረፉ በሃይኖተ ክርስቶስ” Those who rested in the faith of Christ: (ሢራ፳፪: ፳፫። ፳፯: ፲፪። ዲድ: ፴፬).

ሃይማኖት ርትዕት/ Haymanot retet: Right Religion: Orthodox (feminine) the culture of the Orthodox: (ቅዳ).

ሃይማኖት ቅድስት/ Haymanot qdst: Holy Religion: Mystery of the Trinity; Mystery of the Incarnation: (ይሁ: ፳).

ሀይብ/ Hayb: Defect: blemish; ሔበ ሐይብ/ he/ it had a defect.

ሀይከል/ Haykel: (ዕብ ሄካል ሱር ሄካላ። ዐረ ሀይከል) Great house, hall, upper room; temple; and from it, the middle part of 40 cubits; sanctuary/ holy of holies. “ሀይከለ ቍድስ” Holy Temple: (ዮሴፍ).

: Temple, altar, seat of the Tabot (Ark of the Covenant) meaning a dwelling place where (God) meets. When pluralized, it says ሀይከላት/ Haykelat or ሀያክል/ Hayakil.

ሀይወ/ haywu: He/ it was saved/ healed; ሐዪው ሐይወ/ his/ its healing/ salvation.

ሀይይ ዮት/ Hayiy yot: (ሀየ፤ ሀየየ የሀይይ ይህየይ። ሀከየ) Negligence: (Forms of the verb) To be negligent; to despise, to belittle; to abandon, to come. But the scripture says ተሀየየ/ Tehayeye instead of ሀየየ/ Haywye; it does not imply (causation). “ኢትትሀየይ ትእዛዘ እምከ።” Do not neglect the command of your mother. “ተሀየዩ ሥርዐተ።” They neglected the ordinance. “አሙንቱ ተሀየዩ ወኀለፉ።” They neglected and passed away. “ትትሄይ ኀጣይአ ሰበእ።” He disregards the sins of men. “ለዕቡያን ይትሄየዮሙ እግዚ” The Lord disregards the proud: (ምሳ፩: ፯። ቀሌ። ማቴ፳፪: ፭። ጥበ፲፩: ፳፬። ያዕ፬: ፮።).

ሀይድ/ Hayd: Seizure: Plundering; robbery; a taking with reason/ justification: (መዝ: ፷፩። ኢሳ፷፩: ፰).

ሀደመ/ Hademe: He/ it remained/ was left over; ሐድሞ፤ ሐደመ/ his/ its remainder; he/ it remained.

ሀደየ/ Hadeye: (ዐረ ሀደይ) He/ it ripened, he/ it matured completely; everything that is boiled for the sake of the bodys deficiency.

ሀዲም ሞት/ Hadim Mot: (ሀድመ፤ ሀደመ የሀድም ይህድም።  ዕብ ራዳም)To doze; to be seized/ taken by sleep; to become lazy/ tired; to be sleepy. To become dark, to become heavy; for the night to be late. But the scripture says ተሀድመ/ Tehadme instead of ሀድመ/ Hadme. “ዘኒ ተሀድሙ።” This is their sleep. “እምቅድመ ይብራህ ብርሃነ መዓልት ወእምቅድመ ይትሀደም ሌሊት” Before the light of day shines and before the night falls: (ዕዝ፮: ፴፩። ቅዳ: አፈ).

ሀዲእ ኦት/ Hadii ot: (ሀድአ የሀድእ ይህዳእ። ዐረ ሀደአ) Quietness; Meaning to be silent, still, quiet; to rest from turmoil; to become calm, to cease; to stand, to stop. This is its current state; it is the flood of this. “ወሀድኡ አይሁድ በመዋዕለ ስምዖን።” And the Jews were at peace in the days of Simeon. “ውእቱሰ ኢይትናዘዝ ወኢየሀድእ።” But he does not quarrel nor is he quiet. “ሀድአት ልባ እምሐዘን።” Her heart was quiet from sorrow. “በመዋዕሊሁ ሀድአት ወአርመመት ምድረ ይሁዳ።” In his days, the land of Judah was quiet and peaceful. “ዝኅነ ሞገድ ወሀድአ ማዕበል” This is the wave, and the storm became quiet: (ዮሴፍ። ስንክ መስ፳፰። ፪ዜና: ፲፬: ፩። መጽ፤ ምስ። ዘፀ፬: ፳፰ –፴፬). The meaning of data/ ዳታ (factual information/ stillness) comes from this.

ሀገሪታዊ/ Hageritawi: This is like that; Gentile, barbarian. “ጽሑፍ አልቦ ውስተ ልበ ንጹሓን ፍልጠት ማእክለ አይሁዳዊ ወሀገሪታዊ ገብር ወአግዓዚ” There is no writing in the hearts of the pure, knowledge between a Jew and a Gentile, a slave and a free person: (ፊልክ: ፹፯).

ሀገሪት/ Hagerit: Country, The one they established, the one they founded; the land where they were born, inheritance, land grant. Friend, relative; a fellow countryman who grew up together; a brother who shares inheritance. “በላ ለጥበብ እኅትየ አንቲ ወለአእምሮ ሀገሪተከ ረስያ” Say to wisdom, You are my sister, and call understanding your relative: (ምሳ፯: ፬ ).

: Rock, hill; fortress, stronghold. “ሀገሪት ይእቲ ለኵሎሙ እለ ይቀርብዋ” It (wisdom) is a stronghold for all who draw near to it: (ምሳ፫: ፲፭).

: Assembly, congregation; act/ deed. “እንዘ ሀለዉ በምድር ሀገሪተ ይኩኑ ምስለ ሰማያውያን” While they are in the land, let them be in communion with the heavenly ones: (ቀሌ).

: Villager, rude person; barbarian, uneducated, uncivilized; Gentile. “ኢሐቃል ወኢሀገሪት” Not a Greek nor a Gentile: (ቆላ፫: ፲፩).

ሀገራዊ/ Hagerawi: National, Of the country; villager; nobleman, pioneer; official, elder; leader; or Edir (traditional community association), custom. (ተረት/ proverbs ) “ያገር ዕድር ለንጉሥ ያስቸግር።” The Edir of the country troubles the king. “ምግብና ሀገራዊት” Food and national (customs/ things: (ፍ: ነ: ፲).

ሀገር/ Hager: (ብ አህጉ(ጕ) ር፤ ራት) country, village; city, countryside; where many houses are built; where many people live; having a governor, commander, judge, and messenger in each district and section; both the great and the small. “ኢትክል ተከብቶ ሀገር እንተ ተሐንጸት መልዕልተ ደብር።” A city that is set on a hill cannot be hidden. Holy Land. “ውስተ አህጕር ወአዕጻዳት” The land of Israel. “ውስተ አህጕር ወአዕጻዳት” In the cities and fields: (ማቴ፭: ፲፬። ሢራ፳፬: ፲፬። ኤር፫: ፰። ማር፮: ፴፮).

ሀገየ/ Hageye: He/ it began/ started; ሐግይ ሐገየ ሐጋይ/ beginning, he began, summer.

ሀጕል/ Hagul: (ላት)፤Loss; destruction, damage; trouble, lack/ poverty. “ፍኖት እንተ ትወስድ ውስተሀጕል።” The path that leads to destruction. “ወልደ ሀጕል።” Son of destruction. “ሀጕል ዐቢይ።” Great destruction. “በሀጕልክሙ እሥሕቅ” I will laugh at your destruction: (ማቴ፯: ፲፫። ዮሐ፲፯: ፲፪። ግብ፳፯: ፲። ምሳ፩: ፳፮). Instead of saying to destroy or to cause loss, it says ሀጕል/ Hagul. “ጊዜ ለኀሢሥ ወጊዜ ለሀጕል” A time to seek and a time to lose: (መከ፫: ፮).

ሀጒል ሎት/ Hagul let: (ሀጕለ ሀጐለ የሀጕል ይሀጐል) To lose, to be in trouble; not to find what they held or what was prolonged for them; or what they desired or longed for. “ከመ ኢትህጐል ርስተከ።” So that you may not lose your inheritance. “ህጐል ወርቀከ እምትህጐል ዐርከከ።” Losing your gold is better than losing your friend. “ሀጕለ አዕይንቲሁ ጦቢት።” Tobit lost his eyesight. “ሀጕሉ ዕሌቶሙ።” They lost their counsel. “የሀጕሉ ተስፋሆሙ” They lost their hope: (ሢራ፬: ፮። ፳፱: ፲። ጦቢ፯: ፯። ማቴ፮: ፪። ዲድ: ፳፭).

ሀጕሬ/ Hgurie: Red color; ሕጕሬ/ red color.

ሀጊር ሮት/ Hagir rot (ሀገረ የሀግር ይህግር። ዕብ ሀጌር) To seek a new place; to run; (He migrated, he migrates, he will migrate. Hebrew Hager) to desire/ want a new place, to search; to investigate, to prepare/ make straight; to found/ establish; to explore its source, to trespass its wilderness; to settle, to establish a village; to build a city.

ሀጊናህ/ Haginah: (ዕብራ) Straight, upright; balanced/ even; having an enclosure/ railing; the way of the singers: (ሕዝ፵፪: ፲፪).

ሀግረተ/ Hagrete: (ተቀ: ግ) He/ it hurried; he/ it thought, he/ it was agitated; he/ it was diligently occupied with thought. It says ጋህረተ/ Gahrete instead of ሀግረተ/ Hagrete; it is a scribal error. “ከመ ትትጋህረቱ ለመፍቅደ ልብየ” That you may be diligent to do my will: (አርጋ: ፬).

ሀፊው ዎት/ Hafiw wot: (ሀፈወ የሀፉ ይህፉ። ዐረ ሀውፍ፤ ሁፍ፤ ውዑይ ነፋስ) To be weary; To become weak, to become tired; to become hot, to be immersed in sweat. “ፈተወት ትትኀፀብ፤ እስመ ሀፈወት።” She desired to wash herself because she was weary. “እስከ የሀፍዉ።” Until they are weary. “ጾመ ወጸለየ ደክመ ወሀፈወ።” He fasted and prayed, he became tired and weary. “በጸዊረ መስቀሉ ሀፈወ፤ እስመ ክቡድ ውእቱ” He was weary from carrying his cross, for it was heavy: (ዳን፩: ፲፭። ሥር: ጳኵ። ግንዘ። ቅዳ: ግሩ).

ሀፍ/ Haf: (ዕብ ዚዓህ) Sweat, fatigue: (ዘፍ፫: ፲፱። ሉቃ፳፪: ፵፬). “አብዝኀ ስግደተ እስከ ይውሕዝ ሀፉ ከመ ማይ።” He increased his prostration until his sweat flowed like water. “ዘእንበለ ጻማ ወሀፍ።” Without toil and sweat. “ፈንዉ ሲሳዮሙ እምንዋይክሙ ወሀፈ ገጽክሙ” Send away their provisions from your inheritance, and let your face sweat: (ገድ: ተክ። አፈ: ተ፫። ዲድ: ፳፭).

: Heat, burning heat. “ቍር ወሀፍ።” Cold and heat. “ብሔረ ጽምእ ወሀፍ።” Land of thirst and heat. “ሀፍ ወሞቅ” Heat and warmth: (ዘፍ፰: ፳፪። ዘዳ፴፪: ፲። ሔኖ፹፪: ፲፮).

ሀፓሊ/ Hapali: Launderer, washerman; a launderer who washes by beating. “ገራህተ መሀፒል።” The work of a launderer. “ዘኢይክል መሀፒል አጻዕድዎ ከማሁ” Whom no launderer on earth can whiten: (ኢሳ፯: ፫። ፴፮: ፪። ማር፱: ፫).

ሀፐለ/ Hapele: (ዐረ አበለ፤ ወበለ) He/ it washed; he/ it beat, he/ it struck. Because there is washing done by beating with a stick instead of trampling and pressing; it shows both the washing and the beating together.

ሁ/ Hu [1]: (ሁ –ኑ) Question; interrogative word; subordinate clause; its meaning is ን/ n. It comes at the end of a word, acting like a list separator. “ኢኮነሁ ከመ ዝ።” Were they not like this. “እምኔሁ ይሴወር።” He will hide from them. “ትስአሉኒሁ መጻእክሙ” Have you come to ask me: (ዓሞ፪: ፲፩። ኢዮ፴፰: ፯። ሕዝ፳: ፫). “ቦሁ አመ ነገሩክሙ። ” Was it when they told you. “አልቦሁ አመ አንበብክሙ።” Was it not when you read. “አኮሁ አነ ዘአወልድ” Even when saying Am I not the one who gives birth., it comes in a past tense clause. ኑ/ Nu is also used where ሁ/ Hu is used; see its usage in context. Sometimes, ሁ/ Hu can also mean perhaps. “እመሰ ትብሉሁ።” If you say to him. “ሶበሁ የአምር በዓለ ቤት።” When the master of the house knows. “እመ አንተሁ ክርስቶስ” If you are the Christ: (ኢሳ፷፮: ፯። ማቴ፳፬: ፵፫። ፳፮: ፷፫).

[2]: ሁ/ Hu; (ውእቱ) A foreign specific indicator; reciprocal; origin; for a distant male; for all who are called in the distant masculine form. That means he; his man; that person, that man. It is used only for distant ones, like ሃ/ Ha, ሆሙ/ Homu, ሆን/ Hon. ኪያ / Kiya, ኪያሁ/ Kiyahu; ለል/ Lel, ለሊሁ/ Lelihu; ቅድሜሁ/ Kidmehu, ድኅሬሁ/ Dihrehu; ቀደሳሁ/ Kedasahu, ወደሳሁ/ Wedesahu; and the like. Just as ዝ/ Zi, ዝንቱ/ Zintu came from ዘ/ Ze, so did ውእቱ/ Wuitu come from ሁ/ Hu; all the ten categories of grammar (likely referring to pronouns or grammatical cases) are derived from ሁ/ Hu.

ሁል/ Hul: Filthy; unclean; it became filthy, ሐዊል ሖለ ሐወለ፤ ሑል/ he/ it became filthy, it became filthy; filth.

ሁስጱ/ Hyssop: (ጽር ሒሶፖስ) A bundle of twigs; for burning. See / Azab (likely another name for hyssop) it is the same as this; but the elders distinguish it and call it ስምዛ አሸክት / Simza Ashekht. “ቈጽለ ሁስጱ።” Hyssop leaves. “ሐምለ ሁስጱ” Hyssop branch: (ዘሌ፲፬: ፬: ፯። ፫ነገ: ፬: ፱። ዮሐ፲፱: ፳፱። ዕብ፱: ፲፱).

ሁከት/ Huket tat: (ታት) to disturb; to be disturbed; to be in chaos, to be in confusion; terror. “ሁከተ ማይ።” The tumult of water. “ተሀውኩ ዐቢየ ሁከተ።” There was a great tumult. “ሁከተ ነፍስ።” The turmoil of the soul. “ቃል ወሁከት።” Word and uproar. “ሰይጣን መፍቀሬ ሁከት።” Satan, lover of tumult. “ከመ በድምፀ ምጽአትከ ኢይኩን ሁከት” So that there may be no tumult at the sound of your coming: (ዮሐ፭: ፫። ሔኖ፰: ፩። ጥበ፲፯: ፰። አስቴ: ፩። ቀሌ። ኪዳ).

 Hijra: (ዐረ ሂጅረት) Migration; calendar. “ዓመተ እልሁጅራ” The year of the Hijra: (አቡሻ: ፲፩).

ሂ/ Hi: (ሂ –ኒ) Conjunction; its meaning is also, even though, but. It is used alone or with We (and), like “ሂ –ሂ ኒ –ኒ፤ ወይም ሂ –ወ –ሂ ኒ ወ –ኒ” HiHi, NiNi, or HiWeHi, NiWeNi. I also, you also. My father also and I also. Whether it is evening or midnight. “ከሃሊ አንሰ ተጽናሰሂ ወተደልዎሂ፤ ርኂበሂ ወጸጊበሂ፤ ሐሚመሂ ወተፈሥሖሂ” I am able both to be abased and to abound; both to be hungry and to be full; both to be in need and to prosper: (ፊልጵ፬: ፲፪). But when it means even though or but, its usage is like We (but/ and) see the explanation of We.

ሂደት/ Hdet: (ጥቀ) Procession, To seize; the act of seizing, taking; seizure, robbery: (አርጋ). To go, to walk; way of going, way of walking; the lifting of the feet.

ሂጰት/ Hipet: Throwing, To throw, to be thrown; the act of throwing, throwing, casting; throwing, fighting; battles, attacks. “አኮ በዘቀስት ሂጰት” Not with the throwing of a spear: (ቄረ: ገ፯).

ሄ/ Hei [1]: Being time, place, side, corner, around, it is said with ኵል/ Kull (all). See ኵል/ Kull; just as ኔ/ Ne cannot be found except with አሐቲ/ Ahati (one), so also ሄ/ He cannot be found except with ኵል/ Kull.

[2]: ሄ: Hei; (ዕብ ሄእ) The name of the fifth letter; H/ ሀ. It means behold, here you are: (መዝ፻፲፰: ፴፫ –፵። ሰቈ፩: ፭። ፪: ፭። ፫: ፲፪። ፬: ፭). Hei/ ህ and Ho/ ሆ do not have a distinct function like the others.

ሄላ/ Hela: Cluster of grapes; full of ripe juice. “አጥባትኪ ከመ ሄላ ዘእምኔሆን ይውሕዝ ሐሊብ” Your breasts are like clusters of grapes, and milk flows from them: (አርጋ። ማሕ፯: ፰). See እኄላ/ Ehelan; it is the plural of this; but the elders call it the source of fig cake, the fruit of the vine. Its reading is powerful; its mystery is as “መስተፍሥሒ ከመ ሀየል።” delightful as Haye. The saying አስካል ሄላ/ Askal Hela (cluster of grapes of the mouth) is by my tongue, not .

ሄላንሳን/ Helansan: Precious garment; ቂላኖስ/ Kilanos.

ሄሴፎት/ Hesiefot: (ዕብ ሀአሲፎት) A place for throwing sweepings and rubbish; a place for collecting manure and dung; but the elders call it ግናይ/ Ginay. “አንቀጸ ሄሴፎ” The place of the dung heap: (ነሐ፲፪: ፴፩).

ሄርማ/ Herma: The name of a book; written by the Holy Apostle Paul; an apocryphal text like 3 Corinthians; that begins with I went down to the region of Rome. Its name is derived from Hermes; it is called ሄርሜናዊ (Hermetic) because the author was called ሄርሜ/ Hermes, his book was also called ሄርማ/ Herma.

ሄርሜን/ Hermes: (ጽር ሄርሚን) Idol, name of an idol; that they set up at crossroads. It means leader, teacher; interpreter, speaker in a crowd: (ግብ፲፬: ፲፪).

ሄሮድስ/ Herod: (ዕብ ሆርዶስ) A mans name; an Edomite king of Israel; who lived at the time of the Nativity: (ማቴ፪: ፩).

ሄሮድያኖስ/ Heron: (ጽር ሄሮዲዎስ) The name of a bird; heron, heronlike; legs like a shuttle, neck like a camel; its legs resemble a shuttle. (ተረት/ proverbs ) “ካህንና ሽመላ ያልዘራውን ይበላ።” A priest and a heron eat what they have not sown. “ሄሮድያኖስ በሰማይ የአምር ዕድሜሁ” The heron in the sky knows its appointed time: (ኤር፰: ፯። ዘሌ፲፩: ፲፱። መዝ: ፻፫። ዘካ፭: ፱).

ሄዔኪር/ Heekir: (ዕብ ሄዔቢር) He caused to pass over, he crossed over; he transmitted/ conveyed time and months. See its explanation in the meaning of Bidon; but the elders call it weak, whose time has arrived, contemptible: (ኤር፵፮: ፲፯).

ሄከ/ Hieke: He/ It bent down/ He/ It inclined; ሐዪከ ሔከ/ his/its bending down.

ሄጠ/ Hiet.e: He/ It deceived/ He/ It tricked; ኀዪጥ ኄጠ/ his/ its deceiving.

ሄጰ/ Hiep.e: He/ It pierced/ He/ It stabbed; ሀዪጵ/ his/ its piercing/ stabbing.

ሄጶዲያቆን/ Hypodeacon: (ጽር ሂፖዲያኮኖስ) A subordinate of a deacon; subdeacon: (መጽ: ምስ).

ሄጶዴጤን/ Hypodetes/ Podērēs: Priestly garment; upper garment, large tunic with wide sleeves and an opening. See ጶዴሬን/ Podērēs; it is the same as this: (ዘፀ፴፮: ፴። ዘሌ፰: ፯).

ሄጶጳ/ Hoopoe: (ጽር ሄፖፓ፤ ሄፖፕስ) Name of a small bird; its size is that of a dove or pigeon; and its beak is long, like a snipe, with ruffled feathers. But the elders call it a large eagle: (ዘሌ፲፩: ፲፱። ዘዳ፲፬: ፲፰).

ህሉና ህልውና/ Hiliwuna: Existence, being: permanence, dwelling; manner of living, life. Existence of the Trinity. “ህሉና መለኮት” Existence of the Godhead: (ቅዳ).

ህላሊ/ Hilali: Monthly, pertaining to the month; the month of the moon. “አውራኀ ህላል፤ ህላሊ” Months of the moon; lunar: (አቡሻ: ፳፭).

ህላል/ Hilal: (ዐረ ሂላል) Appearance of the month, birth of the month; new, young moon.

ህላዌ/ Hilawi [1]: (ውያት) To exist, to be; manner of living; life. We declare the existence of the Father with the Son; and the existence of the Son with the Father. Three existences in persons and one existence in Godhead: (ቅዳ: ግሩ። ሃይ አበ ባለ). This word shows that all three have distinct personal existence and action; and its meaning is this. The Father is the Person of the Father; to beget is His action; the state of being the Begetter or Fatherhood is His existence; in Amharic it is called ባሕርይ/ Baḥriy (nature/ essence) it means a distinct face, stature, standing, form. The Son is the Person of the Son; to be begotten is His action; the state of being the Begotten or Sonship is His existence. The Holy Spirit is the Person of the Holy Spirit; to proceed is His action; the state of being the Proceeding or Procession is His existence; this is the Three Existences. And it has one existence because begetting and proceeding, being begotten and proceeding are in that one nature, in that one Godhead; and it shows that nature is the instrument of the three and their unity, and that it is not called Father, Son, and Holy Spirit like the Persons. Its mystery is; to exist steadfastly in unity and trinity, without nature being divided, without persons being mixed, without name and action being confused, without the personal existence being destroyed. But those who say three Godheads explain it by saying Father nature, Son nature, Holy Spirit nature, thus giving the names and actions of the Persons to the nature.

[2]: Person, face; standing, posture; manner, state. Person means that which gathers and holds nature and action, form and name, everything; it means gatherer, ruler, commander, owner; see the meaning of Person. “እግዚአብሔር በዓለ ሠለስቱ ህላዌ አሐዱ በባሕርይሁ ወሥልጣኑ ወመለኮቱ።” God is the possessor of the three existences, one in His nature, power, and Godhead. “እስመ አበዊነ ሰመይዎ በዝንቱ ገጸ መካን: (በአንቀጸ ተዋሕዶ) ለህላውያት አካላተ፤ አትናቴዎስኒ ረሰየ ህላዌ አሐደ አካለ ዘእግዚአብሔር ቃል ዘተሠገወ።” For our fathers called the existences Persons in this place (in the chapter on Union) and Athanasius established one existence, the Person of the Word of God who became incarnate. “እስመ ህላዌ ይትበሀል በእንተ ክዋኔ ወአካል፤ ወክዋኔሂ ይትበሀል ከመ ውእቱ ህላዌ ዘያስተጋብእ ኵሎ፤ ወአካልሰ ዘአሐዱ ህላዌ ውእቱ።” For existence is said concerning being and person; and being is said as that existence which gathers all; and person is that of one existence. Tewahido (Union) means one Person; what we call face, standing, stature is called the nature of the Person; for a person cannot exist without face and standing. “እስመ አበዊነ ሰመይዎ በዝንቱ ገጸ መካን: (በአንቀጸ ተዋሕዶ) ለህላውያት አካላተ፤ አትናቴዎስኒ ረሰየ ህላዌ አሐደ አካለ ዘእግዚአብሔር ቃል ዘተሠገወ።” For here the existence of the Sons Person is called Person; and it is not that existence which gathers the Holy Trinity; and because of this, God the Word became incarnate: (Aksimaros, Fathers of the Faith). “እስመ ህላዌ ይትበሀል በእንተ ክዋኔ ወአካል፤ ወክዋኔሂ ይትበሀል ከመ ውእቱ ህላዌ ዘያስተጋብእ ኵሎ፤ ወአካልሰ ዘአሐዱ ህላዌ ውእቱ።”” To say that existence is the nature of the Person means calling the Person standing.

[3]: Nature; character. See ብሕረ/ Biḥre and ጠብዐ/ Ṭäbä. “ኅቡረ ህላዌ ምስለ አብ በመለኮቱ፤ ኅቡረ ህላዌ ምስሌነ በትስብእቱ።” United in existence with the Father in His Godhead; united in existence with us in His humanity. “ወኢተወለጠ ህላዌ ቃል ኀበ ህላዌ ሥጋ ወህላዌ ሥጋ ኀበ ህላዌ ቃል፤ ዳእሙ ይሄልዉ ክልኤቱ ህላውያት በበ ህላዌሆሙ እንበለ ውላጤ” And the existence of the Word was not changed into the existence of the flesh, nor the existence of the flesh into the existence of the Word; but the two existences remain in their respective existences without mixture: (ተረ: ቄር። ሃይ: አበ መጠሊ). Since existence is Person in the chapter on Union, it is called one; and in the chapter on Preservation (of the two natures), it is called two because it is nature; this is the true decree of the scholars. And He was not united in half of existence, nor did He become another being in His substance; but being complete and perfect, He performs the works of the two existences in one existence: (ሃይ: አበ: ኤፍ). Understand that what is one is Person, and what is two is Nature. Just as there are two natures, so also are there two actions which are the fruit of the natures; just as the Begotten is one Person, so His birth is said to be two; and His action, even though the doer is one, is called two like His instrument, like His nature. To say that action is one makes birth also one; and since birth is indeed action, it is called two for this reason; action follows nature, and the actor follows the person. In Him are miracles, and also in Him are sufferings, and He is one existence; in His Godhead He performs miracles, and in His humanity He endures sufferings. Have you seen how He has the two actions united. And He preserved these two actions in all time. “ወኢንቤ ከመ መንክራት ለአሐዱ ወሕማማት ለካልኡ፤ አላ እሙንቱ ለዝንቱ አሐዱ ባሕቲቱ፤ ከመ አምላክነ ወእግዚእነ ኢየሱስ ክርስቶስ አሐዱ አካል ሥግው ወአሐዱ ህላዌ ዘኀብረ ኵለንታሁ ለወልድ ዘውእቱ ቃል ወነፍስ ወሥጋ ወልቡና ወምግባር።” And it is not that miracles belong to one and sufferings to another; but they belong to this one alone; just as our God and Lord Jesus Christ is one incarnate Person and one existence that unites all that belongs to the Son, who is Word, soul, flesh, mind, and action. He counted the Word, who has an existence that unites all, as flesh, soul, mind, and action; for that which does not have mind and action would be another existence, not called human existence: (ሃይ: አበ: ጎር። ኤጲ። መቃር).

[4]: General name; universal gatherer; its name is like saying Catholic. It is said for all creation in heaven and on earth, even for the Creator. “ወአእአምሩ እስመ ስመ ህላዌ ይትበሀል በገጸ መካን ህየንተ ህላዌ ኵሉ ዘመድ: (ሃይ: አበ: ዲዮ)። And know that the name existence is said in place of the existence of every kind in a certain respect: (ሃይ: አበ: ዲዮ). Since it is a gathering name, it is called Person where it is appropriate for Person like characteristics, and Nature where it is appropriate for Nature. If it were not given another name in Amharic, it would have needed another distinct central name between Person and Nature. The root of all creation on earth is the four elements: water, earth, wind, fire; these four, being united, produce another kind of nature: flesh and wood. The distinct name of its nature is flesh and wood; its inner gathering name, by which it stands as flesh and wood through the union of the four elements, is called existence. The Greeks call existence Ousia and nature Physis. The Latins also call existence Substantia and nature Natura. Person is not said of Nature, nor is Nature said of Person; but existence, since it is a gathering name by which the two stand as one, is said of both. But the mystery of its name, when examined closely and deeply, shows the manner and standing, the steadfastness and manner of living of the Union, but does not show Person alone or Nature alone. While the nature of all wood is one, its existence varies; there is strong, there is weak; everything created from the four elements is like this. But the nature of angels and the soul has no basis, it is from nothing; even if angels are called spirits and flames of fire, it means they are subtle, intelligent messengers, not wind and fire as we know them; for if it were so, we would have seen and heard them according to their size. They were created as persons; their nature does not precede their person; the manner of their person is called existence; and the soul is like the angels. Without the nature of the soul being drawn to the nature of the flesh towards grossness, and without the nature of the flesh being drawn to the nature of the soul towards subtlety, the soul and the flesh are united as one Person, one Existence, one human being. እስመ ክዋኔሁ ለሰብእ ውእቱ ግብር እለ ኢይትማሰሉ በበይናቲሆሙ ወኢየኀብሩ፤ ወቃልኒ ኢየተኀር ምስለ ሥጋ በከመ ኢተኀብር ነፍስ ምስለ ሥጋ እንዘ ብእሲሁ አሐዱ እምነፍስ ወሥጋ ወአሐዱ ገጽ እምዘኢየኀብሩ ግብራት። The Person in which the soul and the flesh are united and stand as one is called existence; and the Word also has a distinct existence in His distinct Person, as we said before.

[5]: Dwelling place. Its mystery is understood if it has manner of living. “ኀበ ህላዌሁ ተመይጠ ልሳኑ ውቁይ፤ ኀበ ህላዌሁ አግብኦ” His wellknown tongue returned to its existence; He brought it to its existence: (ስንክ: ጥር፭).

: Furthermore, nature without person, and person without nature, cannot exist alone, so it shows that one is the place of the other.

[6]: Work; action. “ህላዌ ግፍዕ” Existence of oppression; the work of oppression, great oppression: (ስንክ: ጥር፭). If it is so, the meaning of existence and nature should be understood in its proper way; for the two are indeed one.

ህልው/ Hilwu: (ዋን ዋት ሉት) That which exists, that which has lived; that which was; that which lives, permanent; lasting truth. “ፈጠረ ፍጥረተ ይኩን ህልወ።” He created creation, let it be existing. . “መድኀኒነ ዘህልው እምቅድመ ዓለም።” Our Savior who exists from before the world Existing knowledge. “ንርአይ ለእመ ነገሩ ህልው።” Let us see if the matter is existing/ true. “ህልወ ቃለ” The Word exists. “አማን ህልወ እብለክሙ” Truly, I say to you that it exists/ is true: (ጥበ፪: ፲፯። ዲድ: ፴፮። ዮሴፍ። ምሳ፳፪: ፳፩። ዮሐ፲፮: ፯),

ህርብድና/ Hirbidna: To live luxuriously, to be pampered; luxuriousness; the work of luxury. And if you have spent your time in the matter of luxury rather than those who despise it: (ማር: ይሥ፪: ፲፪)።).

ህቦ/ Hibo: Small raindrops and drizzle, like grains of sand and pebbles; dew, mist, drizzle; that which gathers and trickles on grass and leaves after rain; foam of the sea. (ግጥም/ poem) “የተንቈረዘዘው ደምኸ እንደ ጤዛ፤ የስብስቴ ግንቡል ጊዮርጊስ ወሬዛ።” Your trickling blood is like dew; the canopy of my gathering, Georges glory. “እንዘ ይትኀደግ ህቦ።” While the small raindrops were left behind. “እምነቅዐ ቅዳሴከ እርወይ ወእሰቀይ ህቦ” From the spring of your liturgy, water and draw small raindrops: (ፀ፲፮: ፲፫። ደራሲ).

ህኵክ/ Hikuk: (ካን ካት ክክት Restless; going out and coming in; unsteady. “ኅሲና ህክክት” Restless in mind: (ፊልክ: ፶፬).

ህዉክ/ Hiwuk: (ካን ካት ውክት) Disturbed, tumultuous; troublemaker; without calmness or quietness. “ዘክልኤ ልቡ ህዉክ ውአቱበኵሉ ፍኖቱ።” He whose heart is restless is unstable in all his ways. “ህዉካን ወጽሩዓን እለ አልቦሙ ምግባረሠናይ” Restless and contentious ones who have no good deeds: (ያዕ፩: ፰። ቀሌ).

ህየ/ Hiye [1]: Adverb of place; there, from there, to there; it indicates distance; like ከሃ/ Keha (over there). “ተከለ ገነተ ወሤሞ ህየ።” He planted a garden and placed him there. “ህየ ይሠየማ ወህየ ይትዐቀባ ነፍሳቲሆሙ ለጻድቃን።There the souls of the righteous are appointed and there they are kept. “ቦ ዘይወፅእ እምሥራቅ ወየሐውር ለምዕራብ ከመ ይስቂ በህየ።” There is one who goes out from the east and travels to the west so that he may laugh there. “ተንሥእ ወፃእ ሐቅለ ወበህየ እንግረከ” Arise and go to the field, and there I will meet you: (ዘፍ፪: ፰። ቅዳ ግሩ። አት። ሕዝ፫: ፲፱).

[2]: There, from there; ሀይይ ሀየ፤ ሀየየ/ hayyi haya; hayeye.

ህየት/ Hiyet: To neglect; negligence, laziness. From negligence and from contention: (ሊጦን).

ህየንተ/ Hiyente [1]: Instead of; ሀየየ ሀየ/ hayeye haya.

[2]: (ህየ እንተ) major and minor usage. ህየ/ Hiye and እንተ/ ente have come together and become one syllable; the እ/ i does not indicate the juncture because it is swallowed; there are many like this. It is like instead of; ስለ/ sile (because of) and be ፈንታ/ fenta (instead of) are on the same side; its mystery is like punishment; it shows exchange, price, ransom, compensation, debt, loan. When it comes in a verse, it makes it explanatory; and sometimes it comes alone. What is their reward instead of what they have done. Instead of helping him, you hindered him. Instead of being zealous. “ህየንተ ጻመወ” Instead of fasting (ሢራ፯: ፳፰። ቀሌ። ኵፋ: ፵፰። ስንክ: ጥቅ፬)። When it comes with a noun and a name; they repaid me evil instead of good. Instead of your fathers, sons were born to you. It says Jacob was zealous instead of Rachel. When it is like; instead of the leaves of a tree, so am I. It says, make my soul flourish for me instead of a tree, a plant in the middle of the garden (አርጋ). When it is listed as Hiyentehu ሃ/ ha, it means instead of him, in his place, it makes it like him. “ሀቦሙህየንቴየ ወህየንቴከ” Give them for me and for you (ማቴ፲፯: ፳፯)። (ዕር፲፱: ቍ፷፱).

ህዩይ/ Hiwuy: (ያን ያት ይይት) Neglected, despised. Neglecting, negligent; lazy. “መንዘህልልሰ ወህዩይ።” A wanderer and neglected. “ፍናዊሆሙ ለህዩያን” The ways of the negligent: (ፊልክ ፶፬። ምሳ፲፫: ፲፭).

ህዩድ/ Hiwud: (ዳን ዳት ይድ) Plundered, seized; money, person.

ህዱኣዊ/ Hiduawi: Silent, quiet; reserved. “ልብ ህዱአዊ” A quiet heart: (ፊልክ: ፻፩).

ህዱእ/ Hidue: (ኣን ኣት ድእት) Silent, quiet; rested, calm; without tumult; like my peaceful kingdom. “ህዱኣን ወዕሩፋን።” Silent and rested ones. “ይኩን ህዱአ አዕይንት።” Let the eyes be peaceful. “ዘኢኮነ ህዱአ በቃሉ ወበምግባሩ።” He who is not quiet in his word and in his deeds. “ከመ በህዱእ ወበጽምው ይኩን ንብረትነ” So that our possessions may be in quietness and stillness: (አስቴ: ፫። መሳ፲፰: ፯። ፈ: መ: ፳፮: ፰። ቀሌ። ድጓ).

ህዳር/ Hidar: Hidar (a month in the Ethiopian calendar).

ህድመት/ Hidmet: Sleep; slumber. Heavy sleep; like death. “ወደየ እግዚ ህድመተ ላዕሌሁ ወኖመ።” And God cast a sleep upon him, and he slept. “ሞት ውእቱ ህድመት ወንዋም።” Death is sleep and slumber. “ከመ ሞት በህድመት ክቡድ።” Heavy in sleep like death. “ኢወሀቡ ለአዕይንቲሆሙ ምንተጊ ህድመተ” They did not give their eyes a wink of sleep: (ኩፋ: ፫። አፈ: ተ፬። አርጋ። ስንክ: ኅዳ፲፯).

ህድአት/ Hidat: To be silent, to be quiet. Silence, quietness; rest, calmness; stillness, tranquility; reservedness. “ህድአት ወአርምሞ።” Quietness and stillness. “መፍቀሬ ህድአት።” Lover of quietness. “መፍትው ለነ ንሑር በህድአት።” It is fitting for us to go in quietness. “መፍትው ለአንስት ይትርአያበአርኣያ ህድአት።” It is fitting for women to appear in the likeness of quietness. “ፈታሒ ዘአጥረየ ህድአት ወትዕግሥት” A judge who has acquired quietness and patience: (ጥበ፲፰: ፲፬። ዮሴፍ። አፈ: ተ፴፬። ፈ: መ: ፴፬። ፍ: ነ: ፵፪: ፪).

ህጉል/ Higul: (ላን ላት ጕልት) Barren, deprived; lacking nourishment. Lost, destroyed, corrupt; vain, deprived of its place; wandering. “ሕዝብ ህጕላነ ምክር።” People deprived of counsel. “ከመ ኢይኩን ህጉለ ዕሴትከ። So that your reward may not be lost. “ዘይትአመን በብዕሉ ህጉል።” He who trusts in his knowledge is foolish/ vain. “መድኀኒሆሙ ለህጉላን።” Savior of the deprived. “ህጉላነ ሚጥ” Deprived of understanding: (ዘዳ፴፪: ፳፰። ሢራ፰: ፲፱። ሲኖዶ። ዮዲ፱: ፲፩። ኪዳ)።

ህጕለት/ Higulät: To be barren, to be deprived; to be lost, the act of losing; destruction: (ሔኖ፰: ፬። ፳፪: ፲፪)። “ህጕለተ ነፍስ” Deprivation of the soul: (ሲኖዶ).

ህጕሬ/ Higure: Red color; ሕጕሬ/ Higure.

ህግሩት/ Higrut: Diligent, zealous; thoughtful, concerned: (አርጋ).

ህግርትና/ Higirtna: Diligence, zeal, thought; zealousness, thoughtfulness: (መጽ: ምስ).

ሆሄ/ Hohe [1]: (ሆይ ሄ) Name of a letter, form of a letter; ሀ/ H. Hoy is Geez; ሄ/ He is Hebrew.

[2]: Hohe: (ዐረ ሁወ ሄ) it means He. The division and nation of the Torah; when counting from Genesis to Deuteronomy by letter number; and for the books of the Torah too (ትእምርታቲሆሙ/ their signs) are in these two letters; and after saying the letter of the sign of the Torah, the first is ትአ/ Ta, the second is ት/ Te, the third is ጋ/ Ga, the fourth is ዳ/ Da, and the fifth is ሄ/ He; it says it means ሄ/ He, and ሆሄ/ Hohe is the number of the books “… ወሆሄ ኍልቈ መጻሕፍት…” (ፍ: ነ: መቅ).

: And this ሄ/ Hei is the 5th letter, so it alone signifies the number of the five books. And the Jews call the five books in detail ሖማሽ/ Homash; in number ሄ/ Hei, which means 5.

ሆህያት/ Hohiyat: Letters; names and forms of letters; all from ሀ/ Ha to ሆ/ Ho or up to ፐ/ Pe together. Just as the letters of Hebrew are called Alephat after their first and main letter Aleph; so the letters of Geez, from Selama onwards, since their main letter is ሆሄ/ Hohe (ሆይ ሄ/ Hoy He), are called ሆሄ ሆህያት/ Hohe Hohiyat. The word, when it is plural, is said for both singular and plural; when said for singular, it shows its sevenness, and when said for plural, it shows the entirety. The letters of the alphabet, for the letters of Bet and Waw are one. “በከመ ሆህያተ አልፋ ትከውን ኀበ ኵሎሙ ሆህያት።” Just as the letters of Alpha are for all letters. “ወለለ ማኅደር ስምዮሙ በሆህያተ ጽርእ እምአልፋ ወቤጣ ወጋማ፤ አ በ ገ” And for each dwelling, their names in Greek letters are from Alpha, Beta, and Gamma; A B G: (አፈ: ድ፰: ፱። ሥር: ጳኵ). “ወይቤ ጠቢብ ቀሪጦን፤ እስመ ሴት ቀዲሙ ዘከሠተ ሆህያተ ጽሕፈት ወአዖቀ ልሳነ ዕብራዊ” And the wise Kariton said; for a woman first revealed the letters of writing and taught the Hebrew language: (ጊ: ወ: ሐ: ገ፮).

ሆሙ/ Homu: (ሁ/ Hu) A pronoun indicating distant masculine plural. See the explanation of ሁ/ hu.

ሆሜር/ Homer: A measure; ሖሜር/ Homer.

ሆሳዕና/ Hosanna: (ዕብ ሆሺዓህ –ናእ) Verse and root meaning; Save us, we pray; Save us; We pray you, save us; Please save us; See the meaning of አ/ An: (ማር፲፩: ፲። ዮሐ፲፪: ፲፫).

: Salvation; to be salvation; or an exclamation. “ሆሳዕና ለወልደ ዳዊት።” Hosanna to the Son of David. “እምሆሳዕናሁ አርአየ ተኣምረ ወመንክረ” From his Hosanna, he showed wonders and miracles: (ማቴ፳፩: ፬። ቅዳ: ጎር).

: Name of a feast; Feast of Palms; when they celebrate carrying palm branches; for the Old Testament, the 7th day of the Feast of Tabernacles; but for the New Testament, the Sunday before Easter. (የዶሮች ዘፈን) “በሆሳዕና ተሰበሰብና፤ በሳምንቱ አለብነ ሞቱ።” We gathered on Hosanna; in the week we have His death. “ዋዜማ ዘሆሳዕና።” Eve of Hosanna. “በሳኒታ ሆሳዕና በሰኑይ ዕለት” On Hosanna Sunday, on Monday: (ድጓ። ዲድ: ፳፱).

: Palm, palm leaf; olive branch; branches of date palm; everything similar; that is taken on the day of Hosanna. “ዘይቶን ወሆሳዕና።” Olive trees and palms. “ልብሱ እምልሕጸ ሆሳዕና ወቈጽሉ፤ ሰሌን” His garment was from the tender leaves and branches of palms; palm: (ስንክ: መስ፫).

ሆሴዕ/ Hosea: (ዕብ ሆሼዕ) A mans name; prophet, king. “አድኀነ ባልሐ፤ ረድአ አውፅአ እመሥገርት” It means He saved with his hand; He helped, He brought out from difficulty: (ሆሴ፩: ፩። ፬ ነገ: ፲፭: ፴).

ሆባይ/ Hobay: (ያት፤ አህቡይ) Wood eagle; Sabisa kite; scavenger: (ዘሌ፩: ፲፬። ዘዳ፲፬: ፲፫። ኢዮ፴፱: ፳፮። ሔኖ፹፱: ፲። ፺: ፪: ፬: ፲፩: ፲፫). Its name is general; it is for everything that flies, flutters, and hovers.

: Hobay; eagle; monkey; ሀዊብ ሆበ/ Hawib Hobbe.

: (ዕብ ቆፍ። ሱር ቁፋ። ዐረ ቂርድ) Monkey, baboon; resembling humans in many ways; having two types, white and black. “በአምሳለ ሆባይ፤ ሆባያት አጽዐቅዎሙ።” In the likeness of Hobay; the Hobay afflicted them. “ወይጠለ አስገድከ ወሆባየ አክነስከ ብፁዕ አንተ አባ ዮሐኒ።” You made the sun stand still, and you made the Hobay bow down, blessed are you, Father Yohani. “ወአህቡየ” And Ahbui (plural of Hobay: (ገድ: ተክ። መዋሥ። ፪ዜና: ፱: ፳፩).

: (ዐማርኛ) Ho Bay; a dancer who says Ho and Aho; one who stirs up like a monkey.

ሆን/ Hon: (ሁ ሆሙ) A pronoun indicating distant feminine plural.

ሆይ/ Hoy: (ዐማራ ወዕብራ) a word of calling to a nearby listener; O my lord; O king. For its meaning is exactly like O; see ኦ/ O and ኦኦ/ Oo.

ሆይ ሀውይ/ Hoy Hawuy: (ዕብ ሆዌ፤ ውስጠ ዘ) Name of the fifth letter ሀ/ Ha. Existing, being that which exists; or being, existing that which was. ሀለወ/ Halewe and ኮነ/ kone (to be) are the same in Hebrew. For Hayah means I am and ሀያህ/ Yihyeh means He will be, and ሀለወ/ Halewe means He is, ይሄሉ/ Yihlu means They are; and ኮነ/ ኮነ/ Kone means He was, ይከው/ Yikewun means He will be, so ሆይ ሀውይ አህያ ይሆዋ/ Hoy Hawuy Ahya Yihowa (I am who I am) comes from this.

ሆድ/ Hod: (ዕብ ጸዳል ውበት፤ ክብር ; belly (ዐማርኛ).