የ

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~ የ/ Ye~

የ/ ye. [1]: The tenth letter in the Geez alphabet in the order of አበገደ; its name is Yaman; its number is ten; when it is a numeral, it is called የ ዐሠርት ቱ (yä ʿäsärt tu).

[2]: Possessive pronoun; only for the first person singular. For me: ለልየ (läləyyä) mine: ኪያየ (kiyayä) my: ዚኣየ (ziʾayä) my soul: ነፍስየ (näfsəyyä).

[3]: Root of prophecy; the beginning of the second section for three forms; for distant men and women. Since only the Geez form is mentioned, the fourth and sixth forms are not given. This is ዖቀ (ʿoqä: (ዖቁ, ዖቃ) I know: የዐውቅ (yäʿäwəq) (ቁ, ቃ) he knows: ይዑቅ (yəʿuq). I knew: አዖቀ (ʾäʿoqä) (ቁ, ቃ) he will know: ያዐውቅ (yaʿäwəq), he knows: ያዑቅ (yaʿuq), and so on for all other forms. There are only four forms of the prophetic የ, ተ, አ, ነ.

የሂድ ዶት/ yähid: (የሀደ ይየህድ ይይሀድ። ዕብ ያሄድ) To Judaize; to attract Gentiles to the people; to bring near, to approach; to circumcise, to persuade with the Law; from this, to thank God, to cause to thank. Refer to ገየረ (gäyyärä) and አፍለሰ (ʾafläsä) these are its cognates (ማቴ፳፫: ፲፭).

የመመ/ yämämmä: (ትግ: ሐባ) To devise, to complete, to cut, to restrain. Its root is ሜመየ (memäyä).

የመን/ yämän: (ዕብ ቴማን) Name of a country; the south of the land of Israel; the land of Arabia.

የሚን ኖት/ yämin: (የመነ ይየምን ይይምን። ዕብ ያሜን፤ ዐደመ) To be jealous; to be righteous, to be on the right; to be strong, to be firm; to be numerous, to sprout; to be honored, to be loved; to sit on the right, to go to the right.

የማናዊ/ yämanawi: (ዪ፤ ይ) Of the right; righteous, being on the right; righthanded, having a right hand; righthand leader; right lord, one who stands on the right. “የማናዌ ፍኖተ።” The path of the right. “ዐይኑ የማናይ።” His right eye. “ነደፎ የማና(ዬ) የ ገቦሁ።” He bit the right side of my chest. “የማና(ዪ) ይ ወፀጋማይ።” The right and the left. “እለ ክልኤሆን እደዊሆሙ የማናይ(ው) ያን” Those whose two hands are right (ስንክ: ታኅ፭። ኪዳ። ስንክ: ነሐ፲፯። ቀሌ። መሳ፳: ፲፮).

የማን/ yäman: (ዕብ ያሚን። ሱር ያሚና። ዐረ የሚን) Right; the right hand; the right side, corner; south; opposite of left, opposite of north. “ዘትገብር የማንከ ኢታእምር ፀጋምከ።” Let your left hand not know what your right hand is doing. “ልቡ ለጠቢብ ውስተ የማኑ።” The heart of the wise is on his right. “ተፈለጥ የማነ አው ፀጋመ።” Turn to the right or to the left. “መንገለ የማነ ምሥዋዕ” On the right side of the altar (ማቴ፮: ፫። መክ፲: ፪። ዘፍ፲፫: ፱። ሉቃ: ፩: ፲፩). Strength, firmness, abundance, excess.

የሱስ/ yäsus: Savior – refer to ኢየሱስ (ʾiyäsus).

የቢስ ሶት/ yäbis: (የብሰ ይየብስ ይይበስ። ዕብ ያቤሽ። ሱር ዬቢሽ። ዐረ: የቢሰ) To dry up, to become hard; to lose moisture and freshness. “ፈለግ ይነፅፍ ወይየብስ።” The stream dries up and becomes parched. “ወውእቱ የብሰ ከመ እብን።” And it was dry like a stone. “ይየብስ ተክሎሙ።” Their vegetation dries up. “የብሰ ማእረረ ምድር” The dryness of the end of the earth (ኢዮ፳፬: ፲፩። ፩ነገ: ፳፭: ፴፯። ኢዮ፳፬: ፲፱። ራእ፲፬: ፲፭).

የብስ/ yäbs: dry land, land without sea; not covered by water. “ይቤ፤ ያስተርኢ የብስ፤ ወአስተርአየ የብስ፤ ወሰመዮ እግዚ ለየብስ ምድረ።” He said, Let the dry land appear; and the dry land appeared; and God called the dry land Earth. “እለ የኀድሩ የብሰ።” Those who dwell on the dry land. “በየብስ ወበባሕር” On land and sea (ዘፍ፩: ፱። ሔኖ፴፯: ፭። ዮሴፍ).

የብቦ ቦት/ yäbbobä: (የበበ ይዬብብ ይየብብ። ዕብ ወሱር ያቤብ፤ ጮኸ አለቀሰ) To shout for joy; to shout with joyful words, to give thanks; of song and hymn. Refer to ባበየ (babbäyä) this is its derivative. “የበበት እሌኒ።” The sound of shouting. “ቦ እመላእክት ዘይዜምር ወቦ ዘይዬብብ” There are angels who sing and there are those who shout for joy (ድጓ። ቀሌ። መዝ: ፵፮። ፹፰).

የካቲት/ yäkatiit: (ከቲት ከተ፤ ከተተ) name of a month; the sixth month counting from Mäskäräm. It means the end of the harvest season and the beginning of spring; refer to ከተተ (kätätä). “አመ ዐሡሩ ወሰዱሱ ለየካቲት በዘወሀባ ከዳነ ምሕረት” In the twelfth and sixth days of Yäkatit, when the mercy was given from Dan (መቅ: ታም).

የዊም ሞ ት/ yäwimä: (ዮመ ይየውም ይዩም) To measure and count time; to divide and analyze; to determine and calculate moments by seconds, seconds by minutes, minutes by hours, hours by days, and days by 24 hours; the Creator, the maker of time.

የዋሂ/ yäwahi: (ሂት ህያን ያት) One who softens and soothes; one who deceives and beguiles.

የዋህ/ yäwah: (ሃን ሃት) upright, righteous, gentle; meek, humble, quiet; kind, good; truthful. Because its adjective form is often irregular and deviates from the norm, it is used for both masculine and feminine; refer to አዳም (ʾadam). “ተመሀሩ እምኔየ፤ እስመ የዋህ አነ።” Learn from me, for I am meek. ብእሲ የዋህ።” A meek man. “በየዋህ ኵነኔ ይኴንን።” He judges with meek judgment. “ቅሩብ እግዚ ለየዋሃነ ልብ” The Lord is near to the meek of heart (ማቴ፲፩: ፳፱። ሢራ፳፭: ፳። ኢሳ፲፩: ፬። መዝ: ፴). “ብእሲት የዋህ።” A meek woman. “እመሰ የዋህ ይእዪ ወሠናይ ቃላ” If a meek woman is seen, her words are good (ሢራ፳፮: ፲፬። ፴፮: ፳፰). Many books, including the aforementioned Sirach, use የዋሂት (yäwahit) instead of የዋህ, which is incorrect. “በሲት የዋሂት እምእከይ።” A meek woman is better than evil. “ርግብ የዋሂት።” A meek dove. “በግዕት የዋሂት” Meek in Geez (ፍ: ነ: ፲: ፰። አፈ: ተ፴፪። ስንክ: ግን፳). When used for evil, it means foolish, ignorant, unlearned. “የዋህ የአምን ኵሎ ነገረ” A simple man believes everything (ምሳ፲፬: ፲፭).

የውሀ/ yäwəha: (ዐጕል። ዕብ: ያኣህ) አማረ ተዋበ) He was beautiful, he was adorned) This is like that; he was meek to the righteous; by his own hand.

የውሀት የውህና/ yäwəhat: being meek, meekness; gentleness, righteousness. “በየውሀት ተናገረኒ።” Speak to me with meekness. “ዘየሐውር በየውሀት።” He who walks in meekness. “ይኩነኒ በከመ የውሀትየ።” Let it be to me according to my meekness. “ርግብየ ይቤላ በእንተ የውሀታ።” My dove, he said to her, because of her meekness. “ከመ በየውህና ንሕዮ” That we may live in meekness (ዕር: ኢሳ፯: ፮። ምዳ፲: ፱። መዝ: ፯። ድጓ። ቄር: ጰላ).

የውሆ ሆት/ yäwəhhä: (የውሀ፤ ይዬውህ ይየውህ) (ገቢር) To soften, to soothe; to appease, to flatter; to teach righteousness; to make meek, gentle, and righteous. “ሀሎ ዘይጠብብ ለነፍሱ ወይዬውህ በቃሉ።” There is one who is wise for himself and speaks meekly with his words. “አኀዘ ይየውሃ በቃል ሠናይ።” He began to speak to him with good words. “እትጋነይ ላቲ ወእዬውሃ።” I will contend with her and be meek. “ትዬውሆሙ ለኃጥኣገ ወትመይጦሙ በብዝኀ ምሕረትከ።” You make sinners meek and turn them back with the abundance of your mercy. “መዐተ ንጉሥ ከመ መልአከ ሞት፤ ወብእሲ ጠቢብ ይዬውሆ” The wrath of a king is like the angel of death; but a wise man appeases it (ሢራ፴፯: ፳፪። አስቴ: ፭። ኢዮ፲፮: ፲፯። ዲድ: ፴፮። ምሳ፲፮: ፲፬). To make foolish, to deceive; to entice, to beguile; of evil. “ዘይዬውሁ ለከንቱ።” Those who deceive in vain. “ኢየዋህናክሙ በቃል” Do not be deceived by words (ቆላ፪: ፰። ፩ተሰ: ፪: ፭). Instead of የውሀ, it says አየውሀ (ʾäyäwəha), which is incorrect. “አየውህዎ” They made him meek (ስንክ: ሚያ፳፰).

የውጣ/ yäwṭa: (ጽር ዮታ) The name of the letter የ (yä) tenth; ten (ማቴ፭: ፲፰). The first letter of Jesus name is የውጣ, its number is ten (10). “ዐሠርቱ። ፈጻሚተ ቃላት የውጣ” The last letter of the words is የውጣ (ዲድ: ፰። ውዳ: ማር፩። ስንክ: ነሐ፲፮). Instead of saying የሱስ, it says የውጣ, which is incorrect. Mercurius, the martyr of የውጣ (ስንክ: መስ፲፰).

የዲዕ ዖት/ yädiʿä: (የድዐ ይየድዕ ይይዳዕ። ዕብ ያዳዕ። ሱር ዪዳዕ) To know, to understand; to find what is certain and true; to seek, to examine, and to investigate with natural knowledge; like Abraham and Moses, the Black.

ዩ/ yu: Adjective ending; or noun article; for words in the feminine gender. It is used in words like ሐዳስዩ (ḥadasyu), ድንግልዩ (dəngəluyu), ብሊትዩ (bəlitiyu), ዕቤርዩ (ʿəberuyu). When resolved, it means the new one (feminine), the virgin (feminine), the widow (feminine), the pregnant one (feminine). “ይዌድስዋ መላእክት ለማርያም በውስተ ውሳጤ መንጦላዕት ወይብልዋ በሓኪ ማርያም ሐዳስዩ ጣዕዋ” The angels praise Mary within the inner sanctuary and say to her truthfully, Mary, the new one, is sweet (ሳታት).

ዪዬ/ yiye: Roots of the third and fifth orders; ዪ is for the third, ዬ is for the fifth. All the sounds of the third and fifth orders come from ዪ and ዬ; their vowel signs ኢ (i) and ኤ (e) are the marks of ዪ and ዬ. No letter can be of the third or fifth order without the guidance of ዪ.

ዪ –ይ/ yiy: Prefixes for nouns and adjectives; possessive adjective of our. Refer to ዊና (wina) and ይን (yin).

ያ/ ያ [1]: Prefix for nouns and adjectives; its meaning is of. Kenyas apostle; a wise traveler. Ethiopias Alexandria; it means the land of Ethiopia and Alexandria, or Ethiopian Alexandria; this is when it is used as a proper noun.

[2]: ያ (ya) plural marker; by adding ያን (yan) and ያት (yat), it is used for plural adjectives and plural nouns of the third order. Killers (masculine plural: ቀታሊ ልያን (qätali liyan) worshippers (masculine plural: መምለኪ ክያን (mämiläki kiyan). However, in plural adjectives that refer to many men and women together, it is absorbed and shortened. Killers (plural: ቀተልት (qätält) worshippers (plural: መምለክት (mämiläkt).

ያህ/ yah: (ዕብ። ሱር ይያ) Short name of God; a part of Jehovah. He who says Lord; its mystery shows fullness, vastness, supremacy, and distance. When the Hebrews explain it, they sayGreat and mighty, vast and full; the true Lord who comprehends everything and whom nothing comprehends. Hallelujah (ዕብ: ሀልሉ ያህ) Refer to the meaning of Hallelujah.

ያም/ yam: (Hebrew) Sea, pool; abyss, spring; well; a large vessel of water. West; the setting of the sun. Refer to ባሕር (baḥər) and ማርያም (maryam).

ያሬድ/ Yared: (ዕብራ) A persons name; the sixth generation, the father of Enoch. It means descent, coming down; in his time, the intermingling and procreation of the daughters of Seth with the daughters of Cain, and the descent from the Holy Mountain to the land of ፋውድ/ Fāwəd began. The reason for their descent was that the daughters of Cain were as beautiful as the daughters of men, and they were captivated by the beauty of their appearance, the sweetness of their voices, and the melody of their songs. “ወለደት ሎቱ ዲና ወልደ፤ ወጸወዐ ስሞ ያሬድሀ፤ እስመ በመዋዕሊሁ ወረዱ መላእክተ እግዚ ውስተ ምድር እለ ተሰምዩ ትጉሃነ።” Dinah bore him a son; and she called his name Yared; for in his days the angels of the Lord, who were called Watchers, descended to the earth. “በእማንቱ መዋዕል ተወልዳ ሎሙ አዋልድ ሠናያት ወልሑያት፤ ወርእዩ ኪያሆን መላእክት ውሉደ ሰማያት ወፈተውዎን፤ ወይቤሉ በበይናቲሆሙ፤ ንዑ ንኅረይ ለነ አንስተ እምውሉደ ሰብእ፤ ወንለድ ለነ ውሉደ” In those days, beautiful and radiant daughters were born to them; and the angels, the sons of heaven, saw them and loved them; and they said to each other, Come, let us choose wives for ourselves from the daughters of men, and let us beget children (ኩፋ: ፬። ሔኖ: ፭። ዘፍ፮: ፩: ፪). In Ethiopia, in the sixth century (ሴክል), he arose and composed the five tones of chanting, the father of “ድጓና የማሕሌት” Dəggwa and Maḥlét; because his melody was heartcaptivating and his voice was very beautiful, like that of a bird called ʾArodiyon, the man was called Yared and the bird was called “ዖፈ ያሬድ” ʿofä Yared (Yareds bird) see the evidence in the meaning of ʾArodiyon. “አእመርነሂ ከመ ሀሎ በቀራንዮ ገነት፤ ያሬድ ዘወለዶ ሔኖክ ማሕሌት” We know that there was in the Garden of Gethsemane, Yared, the father of Enoch, the hymn (ጐዣማዊ ቅኔ).

ያርብሓዊ/ yarəbḥawi: This is the same. ዔናቃዊ (ʾenäqqawi) belonging to ዔናቅ (ʾenaq) warrior. “ወናሁ ያርብሓዊ” And behold, a warrior (፩ነገ: ፲፯: ፳፫).

ያርብሕ/ yarəbəḥ [1]: Warrior – refer to ረብሐ (räbḥä).

[2]: (ሓን) Warrior; mighty; husband of men; hero, renowned; whose size, height, strength, and power exceed human measure; like the children of ዔናቅ (ʾenaq). Refer to ጢጣኖስ (ṭiṭanos) and ናፊል (nafil). “ኀይለ ያርብሕ።” The strength of a warrior. “ሥጋ ያርብሕ።” The body of a warrior. “በንእሱ ቀተለ ያርብሐ።” He killed a warrior with his smallness. “ከመ ያርብሕ ዘይሜርድ ፍኖቶ” Like a warrior who tramples his path (ኢሳ፫: ፪። ሕዝ፴፱: ፲፰። ሢራ፵፯: ፬። መዝ: ፲፰). Instead of saying ኀያላን ያርብሓን (ḥəyalan yarəbḥan mighty warriors), it says እለ ያርብሕ (ʾəllä yarəbəḥ those who are warriors), which is incorrect (ዘፍ፮: ፬። ፲፬: ፭። ዘኍ፲፫: ፴፬).

ያቁም/ yaqum [1]: Name of a pillar – refer to ቀዊም (qäwimä) he stood, he set up.

[2]: (ጽር ያኹም። ዕብ ያኪን) Name of a pillar; standing on the right side facing the Bäläz (palm tree). ቀዋሚ (qäwami), ቅዉም (qəʾum) it means standing, firm, ready; refer to በለዝ (bäläz) (፫ነገ: ፳፩).

ያክንት/ yakənt: (ጽር ኢያኪንቶስ። ዕብ ሌሼም) Precious stone; a gem of reddishblack color; its brilliance resembles that of a pomegranate fruit or dried pepper; double (ራእ፳፩: ፳። ሔኖ፸፩: ፪። ሕዝ፳፰: ፲፫).

፡ Red color; a type of blood. “ዘሢረቱ ሕብረ ያክንት።” The color of its thread is hyacinth. “ወእምሕብረ ያክንት ወሜላት” And from the color of hyacinth and scarlet (ዘፀ፳፭: ፭። ፳፮: ፩).

ያፌስ/ yafes: (ዕብ ኤፌስ) Empty, weak, insignificant. But the Old Testament scholars call it ፋስ (fas) meaning nothing. The Hebrew text says (ውብኤፌስ ያድ ይሻቤር and without number he shall be broken), and instead of (ወበድክምት እድ and by the crushing of the hand) or (ፅብስት፤ ፅውስት ዘእንበለ ኀይል their feebleness, their feebleness, there is no strength), it says (ወበያፌስ ይቀጠቅጥ እደ and by Japheth the hand shall be cut off) and some texts say (መጣፍ ዘእንበለ እድ this is without a hand) (ዳን፰: ፳፭).

ዬ/ ye) [1]: A word of weeping and sorrow; woe, alas, woe to me. “ብክይዎ ወላሕውዎ እለ ታፈቅርዎ፤ ዬ ዬ ዬ ዐማኑኤል አምላክነ” The weeping and lamentation of those who love you; ዬ ዬ ዬ Emmanuel our God (ቅዳ: አፈ).

[2]: A word of joy and wonder; O, O, behold. ዬ, the cross has blossomed. ዬ ዬ ዬ wondrous; behold, it is wonderful (ድጓ) (ዕር፳: ቍ፺፬).

ዬም/ yem: Death; water of life, spring water.

ይ –ዪ/ yəyi: Adjective endings; like ዊ (wi), they are prefixed to nouns and names to show belonging. First: ቅድም (qəddəm) – ቀዳማይ –ዪ (qädamayyi) (Feminine: ዪት (yit), Masculine plural: ያን (yan), Feminine plural: ያት (yat) first, of the front. Bandit: ፈያታይ (fäyatay) belonging to bandits, robber. Upper and lower: ላዕላይ (laʿlay) – ታሕታይ (taḥtay) upper and lower, of the upper and lower, above and below. Egyptian: ግብጻይ (gəbṣay) – ግብጻዪ (gəbṣayi) an Egyptian person. Horned: ቀርናይ (qärnay) – ዪ (yi) horned, having horns, one who fights with horned cattle, it is resolved in a beautiful way like ሙሻዛር (mushazar) and the third order adjective. The reason is that ዊና (wina) and ዪ (yi) are of the third order; however, because the writing of ይ (yə) instead of ዪ has become common, it is not always appropriate; what does the third and sixth order have in common? But in Amharic, when the sixth order is emphasized, its sound is like the third order, so the third and sixth orders are interchangeable; giver, ruler; giver, ruler; and all that is similar; refer to the meaning of ዊን (win).

ይሁዳ/ yəhuda: (ዕብራ) A persons name; praise, faith; or it means believer, faithful (Genesis 29: 35). Name of a tribe; name of a country; the descendants of Judah and the land of Judah which he begot and inherited. “ወኮነ ይሁዳ መቅደሶ ወእስራኤልኒ ምኵናኖ።” Judah became his sanctuary, and Israel his dominion. “በእንተ ይሁዳ ወኢየሩሳሌም” Concerning Judah and Jerusalem (መዝ: ፻፲፫። ኢሳ፩: ፩። ማቴ፪: ፳፪። ፫: ፭። ፬: ፳፭).

ይሁድና/ yəhudənna: Judaism; being called a Jew; faith. “ይሁድና ዘአይሁድ።” Judaism and that of the Jews. “ጾረ ኀጢአት ዘአመ ይሁድና” He bore the sin of the time of Judaism (ቄር: ጰላ። ተረ: ፲፱).

ይሆዋ/ yəhowa: (ዕብ ይሆዋሀ) Name of God; distinct from the names of creatures; not given to any creature except the Creator; creatures do not call by it. But the book says ይሆባ (yəhowba) instead of ይሖዋ. ይሆባ ጸባኦት አዶናይ (yəhowba ṣäbaʾot ʾadonay) (Acts of Michael). Its meaning is Lord of all; God of all; Creator of all the world; King of all the world. Refer to እግዚአብሔር (ʾəgziʾabəḥer) it is one with this.

ይሙነ/ yəmunä: (ንኡ አገ) Very much, exceedingly; many, very many; altogether, completely; utterly. “እስመ አኅሰርዎሙ ይሙነ።” For he greatly humbled them. “አበስኩ ይሙነ።” I greatly sinned. “ይከብደኒ ይሙነ።” It greatly burdens me. “ብዙኀ ይሙነ” Very many (፩ዜና: ፲፱: ፭። ፳፩: ፰። ፪ዜና: ፬: ፬). Some books say እሙነ (ʾəmunä) instead of ይሙነ, which is a scribal error.

ይሙን/ yəmun: (ናን ናት ምንት) Of the right; righteous, strong; firm, steadfast.

ይምን/ yəmn: This is the same; right, the right part, side; a place on the right, corner; hand, limb. “ኀበ ይምነ ሐመር።” Where the rudder is on the right. “ዘይምኖሙ።” Their right side. “እንዘ ይሰርር ይምነ ወፅግመ።” While he walked, right and left. “ይምና ለበድነ ሥጋሁ።” The right side of his body. “ነዲፍ በይምን ወበፅግም” He bit on the right and on the left (ዮሐ፳፩: ፮። ዘካ፲፪: ፮። ቀሌ። ስንክ: ጥቅ፮። ፩ዜና: ፲፪: ፪).

ይበስ/ yəbäs: Dryness, drought. “ይበሰ ኅብስት” Dry bread (ስንክ: ነሐ፲፱).

ይቡስ/ yəbus: (ሳን ሳት ብስት) Dry, hardened; parched, withered. “ይብስት ባሕር።” The dryness of the sea. “አዕፅምት ይቡሳት።” Dry bones. “ይቡሳነ ልብ።” Dry of heart. “ዕፅ ይቡስ።” Dry wood. “ኅብስት ይቡስ።” Dry bread. “ክሣድ ይቡስ” Dry neck (ዘፀ፲፬: ፳፬። ሕዝ፴፯: ፬። ሔኖ፭: ፬። ሢራ፮: ፫። ቄድር። ኩፋ: ፩).

ይባቤ/ yəbabé: (ብያት) shouting, crying out; praise, song spoken with joyful words. “ወአልቦ ብዝኅ ለይባቤነ።” And there is no abundance of our shouting. “ዐርገ እግዚ በይባቤ።” The Lord ascended with shouting. “ማርያም በይባቤ ትዘብጥ ከበሮ” Mary plays the tambourine with shouting (መዝ: ፵፫: ፮። መዋሥ).

ይቤ/ yəbé: (በዪል፤ ሎት፤ ቤለ ይበይል ይቢል። አው ቤለ ይቤ ይበል) Third form: ሎት (lot) Fourth form: ቤለ (bélé), ይበይል (yəbäyyəl), ይቢ (yəbbi) Sixth form: አው ቤለ (ʾaw bélé), ይቤ (yəbé), ይበል (yəbäl) The second form of ቤለ (belä) prophetic form. Its meaning is: he says; he will say; he used to say. Note that the second forms of ቤለ are ይቤ and ይበይል. But the teachers combine ይቤ with ብህለ (bəhlä) instead of ቤለ and make it the first form; and they say that the second form, whose root and subject are in the second order (ዪል), has no subject; it is an existing form; refer to ብሂል (bəhil).

ይብሰት/ yəbsät: Drying, becoming dry; dryness, aridity, dryness. “ሐዘንከኑ በእንተ ይብሰት ሐምሐም።” Your sorrow is because of the dryness of the marsh. “ይብሰት ኅብስት” Dryness of bread (ስንክ: መስ፳፭። ፊልክ: ፸፬).

ይንዋርዮስ/ yənwarəyos: (ሮማይ ዠንዋሪዉስ) Name of a month; January, the first month of the Europeans. “ዘይንዋርዮስ” Of January (ተረ: ቄር፳፭).

ይእቲ/ yəʾəti: That one (feminine), she; it is, she is – refer to ውእቱ (wəʾətu).

ይእዜ/ yəʾəzé: (ይእቲ ጊዜ) Now, at this hour; today, this year. Now indicates the nearness and shortness of time, even a moment or a minute; it shows the present part. “ይእዜ ትስዕሮ ለገብርከ።” Now you release your servant. “ይእዜኒ ወዘልፈኒ።” Now and forever. “እምንእስየ እስከ ይእዜ።” From my youth until now. “እምይእዜ ወእስከ ለዓለም” From now until forever (ሉቃ፪: ፳፰። ይሁ: ፳፭። መዝ: ፸። ኤፍ: ፭). Sometimes it is resolved by እንከ ዘይቤ (ʾənkä zäybe when he said) refer to ዮምን (yomən) it is its synonym.

ይዋሄ/ yəwahe: This is the same. With fear and trembling. “ይዋሄ ወህድአት ወስርምሞ” Trembling, and silence, and stillness (አፈ: ድ፪። ዮሴፍ። አርጋ: ፩).

ይዱዕ/ yəduʿ: (ዓን ዓት ድዕት) Known, understood; spoken.

ይዶን/ yədon: (ሮማይ ይዱስ) Part of a month; the middle of the month; according to the old reckoning, the 13th of የካቲት/ Yäkatit, or the 15th on a leap year. “ወበወርኀ ሮሜ ቅድመ ሰማኒቱ ይዶን ፍርፍርዮን” And in the Roman month, the eighth day before the Ides of February (ተረ: ቄር፳፭).

ዮ/ yo: (ያ ዮሙ ዮን) Double pronoun; the object of the verb, spoken in four forms for distant persons. Instead of saying ኪያሁ (kiyahu him), it is inserted and means that one, that one, him. Give me some of that water. “ሀበኒዮ እምውእቱ ማይ።” As he gave me that book. “ከመ የሀበኒያ ለይእቲ መጽሐፍ። ወሊተ ወሀብከኒዮሙ።” And you have given them to me. “አልቦ ዘየሀይደኒዮን፤ እስመ አቡየ ዘወሀበኒዮን ውእቱ የዐቢ እምኵሉ” No one can snatch them out of my hand; for my Father, who has given them to me, is greater than all (ዮሐ፬: ፲፭። ራእ፲: ፱። ዮሐ፲፯: ፮። ፲: ፳፰: ፳፱).

ዮማዊ/ yomawi: Professional; a daily laborer who works from morning till night. Daily expense, daily expenditure; or daily income, money. Like ዮምዬ (yomyé). (ዐረብ). Contemporary; official, one in power; eloquent young man; young boy.

ዮም/ yom [1]: Today; refer to የውም (yäwəm).

[2]: (ዕብ ዮም። ሱር ያውማ። ዐረ የውም፤ ዕለት፤ መዓልት) Today, now; this year; a specific portion of day and night; day, month, year; a measure. It shows the present day, month, and time from beginning to end. A persons lifetime from birth to death, from appointment to dismissal, is called ዮም; refer to ይእዜ (yəʾəzé) and ዕለት (ʿəlät). “ዘትማልም ወዮም።” Yesterday and today. “ዮም ወለድኩከ፤ ወዮም ብሂል አኮ ዘኀለፈ መዋዐለ ዘይነግር አላ ዘሀሎ።” Today I have begotten you; and today does not refer to a past day but to the present. “ዮምኬ ሰብእ ወጌሠመ መሬት።” Today man tilled the ground. “ንጉሥ ለዮም ወጌሠመ ይመውት” A king who rules today will die tomorrow (ዕብ፲፫: ፰። ቄር። ድጓ። ሢራ፲: ፲).

ዮርዳኖስ/ Yordanos: (ጽር ዮርዳን። ዕብ ያርዴን። ሱር ያርድና) Name of a river; the river of Canaan; a great stream; it flows from the edge of the land of Israel, from the part of the tribe of Dan, from the foot of Mount Hermon, which is called Yäwälna and Dashän, from the south side, from the foot of Hermon, flowing south into the Dead Sea. ዮር (Yor: flowing, liquid. ዳን (Dan: he judged, he decided, he passed judgment; it means the river of Dan that meets; but when interpreted by Danos Zäybe, it means the river of Dan, or generally Jordanian (ኢያ፫: ፰). Since Dan is the carrier of the name, a symbol of the true Judge, the true Baptist, the Messiah; the source, region, and locality of the Jordan, the Holy Trinity, was called Dan by divine prophecy before the tribe of Dan even inherited it, before Moses and Abraham. “ወሐዊርየ ነበርኩ ዲቢ ማያተ ዳን በዳን፤ እንተ ይእቲ እምየማነ ዐረበ ሔርሞን።” And I was walking by the waters of Dan in Dan; which is on the right of the Arab Hermon. “ተለዎሙ እስከ ዳን። ወአርአዮ ኵሉ ምድረ ገለዓድ እስከ ዳን” Follow them to Dan. And he showed me all the land of Gilead as far as Dan (ሔኖ፲፫። ዘፍ፲፬: ፲፬። ዘዳ፴፬: ፩). “ትርጓሜ ወንጌልም ዘአምነ ወዘተጠምቀ ይድኅን፤ ወዘሰ ኢአምነ ይዴየን ያለውን ሲፈታ፤ ዳንን ደያኒ ደያን መደይን ብሎ ዮርዳኖስን ፈለገ ደይን” When the interpretation of the Gospel, which says Whoever believes and is baptized will be saved, but whoever does not believe will be condemned, is explained, it calls Dan the judge, the judging, the one who will be judged, and the Jordan the river of judgment; to connect its judgment with the water, with Sodom and Gomorrah, with the Dead Sea (ማር፲፮: ፲፮። ማቴ፲፩: ፳፫: ፳፬). The head, source, and name of the Jordan are three in the image of the Trinity; that is, like Father, Son, and Holy Spirit, it is called Ḥasbani, Tälälgadi, Banyasi. Its taste and color are different according to its name; its size is equal above and below; its distance from one source to another takes a quarter of an hour to walk; further down, the middle one goes straight, and the left and right ones meander; each of them flows alone for a quarter or an equal hour, and the three springs meet at one place. After meeting, they become one river and flow down for one hour, entering the small lake called Mayä Merom or Baḥərä Ḥoli, and splitting it in the middle like a ship, it passes through; below it flows for two hours and enters the great lake called Kinneret and Gennesaret, the Sea of Galilee or Tiberias. It also splits Tiberias in the middle like the Nile passes over Lake Tana, and after passing through it, adding many streams from the left and right, leaving Reuben, Gad, and half of Manasseh to the left, and the remaining tribes to the right, it flows straight for three days journey and enters the mouth of the Dead Sea and remains swallowed and submerged; since the area around the Dead Sea is mountainous and full of ravines, lowlands, cliffs, and deep valleys, it is not visible when it comes out of it. It is said that this is an example of burying the water of baptism, the washing of the holy vessels, and all holy liquid things in the ground and not pouring them out anywhere. The ford where Israel crossed with Joshua in the past, and where our Lord was baptized by John later, is one; from there down to the Dead Sea, it takes an equal hour or three quarters of an hour. It is said that the Lord was baptized at the foot of the Jordan at this ford for three reasons. First, because the chief of demons, the Devil, had written on a stone that all the descendants of Adam were the children of Lamech, the offspring of Yawraye, saying Adam is my servant, Eve is my maidservant; it was there, so to destroy and obliterate that. Second, because baptism is a representation of death and an image of the grave; to fulfill the word written that he should be counted with sinners, baptized, and crucified, appearing as a perfect sinner who seeks repentance and baptism at the hands of John, and to reveal the mystery of the Trinity, the garment of baptism, the reward and adornment, which was put on him from above in the source of the Jordan. Third, because the sin of Adam flowed from his head to his feet, like a great river, as they say; just as the Israel of the flesh came out of the bondage of Pharaoh and crossed the Jordan at this ford and entered the land of Canaan, so also the Israel of the spirit, coming out of the bondage of Satan, should cross over the sin of Adam by his baptism and firstborn status, by his righteousness and merits, by his suffering and death, and enter the heavenly Canaan, to preach their entry (ሉቃ፬: ፲፮ –፳። ፳፬ –፳፯። ፬ነገ: ፭: ፲፬). “እምአፍላግሂ ወአብሕርት እንዘ ይእቲ ነኣስ፤ ኢይትከሀል በበ ገጹ ኒጊረ ዕበያ ለዮርዳኖስ፤ አምጣነ ዳግማይ አዳም መልክአ ዚኣሃ ክርስቶስ፤ ወከመ ትኩኖ ብእሲተ አልሀቃ መንፈስ ቅዱስ” From the streams and rivers, though it is small, it is impossible to describe the greatness of the Jordan in every detail; the image of the second Adam, the form of Christ; and how the Holy Spirit became a man of truth (ቅኔ).

ዮቅጣን/ Yoqṭan: A persons name – refer to ቀጠነ (qäṭänä).

ዮቶር/ Yotor: (ዕብ ዬቴር፤ ይትሮ)A persons name; Moses fatherinlaw. It means remainder, surplus, residue; or an addition not included in the count; like my surplus (ዘፀ፫: ፩። ፬: ፲፰).

ዮናኒ/ Yonani: Greek. The Greek language, which agrees with Coptic, the neighbor of Coptic, having 24 letters. Coptic adds 7 letters; this is its characteristic.

ዮናናዊ/ Yonanawi: Descendant of Javan, a person from the land of Greece.

ዮናን/ Yonan: (ዕብ ያዋን) The fourth son of Japheth; the father of the Greeks. Name of a country and people; Greek, Greece; its meaning is deceiving, deceptive. It says ይህያን (yəhyan) instead of ያዋን (yawan), which is incorrect (ዘፍ፲: ፪).

ዮን ዮና/ Yona: (ዕብራ) Dove; ዮን is its masculine form; ዮና is its feminine form; in plural it also says ዮኒም (Yonim). Secondly, ዮና (Yona), ዮናስ (Yonas) becomes a persons name; and like ደስታ (dästa joy), the name is used for both men and women (ስንክ: ኅዳ፲፰).

ዮዳሄ/ Yodahe: (ጽር። ዕብ ይሆያዳዕ) A persons name; God knows (፬ነገ: ፲፩: ፬). Furthermore, it says ኢዮአዳ (ʾiyoʾada) instead of ዮዳሄ, which is incorrect (፪ዜና: ፳፬: ፪).

ዮድ/ Yod: [1]: Name of a letter – refer to የወድ (yäwäd).

[2]: (ዕብ ዩድ) Name of a letter; tenth. Its meaning is hand (መዝ፻፲፰: ፸፫ –፹። ሰቈ፩: ፲። ፪: ፲። ፫: ፳፬። ፬: ፲). In the Psalms, ዮድ (መጽ: ምስ).

ዮጊ/ Yogi: [1]: Behold, woe – refer to የወጊ (yäwägi).

[2]: (ንኡስ አገ) Behold; now, today (this time) woe; perhaps. “ዮጊ በጽሐት።” Behold, she has arrived. “እምትሡዒ ለአማልክት ወእምዕጣነ ታዕርጊ፤ ተመትሮተ ክሣድ አብደርኪ ወኀረይኪ ዮጎ።” You who worship idols and offer incense; you have stretched out your neck and chosen woe. “መኑ የአምር ዮጊ በዝንቱ መዋዕል ንግሠኪ።” Who knows if your reign will last in these days? “ገሥጾ ለዐርክከ፤ ዮጊ ኢገብረ።” Rebuke your friend; behold, he has not done it. “ኢትፍቅድ ከዊነ መኰንን፤ ዮጊ ኢትክል ተበቅሎቶ ለዘአበሰ፤ ወዮጊ ታደሉ ለገጸ ዐቢይ” Do not desire to be a judge; behold, you cannot bear the punishment of the sinner; and behold, respect is given to the great (ሉቃ፲፩: ፳። ስንክ: ግን፮። አስቴ፬: ፲፬። ሢራ፯: ፮። ፲፱: ፲፫: ፲፬) (ዕር፳: ቍ፺፮).