The English word "to" is one of the most versatile prepositions in the language, and in Igbo, it is expressed through various words and constructions depending on the context. This lesson explores the primary Igbo equivalents: na (to/at a location), gaa (to go to), the directional suffix -ru/-la, ka (in order to), and the infinitive prefix ị-/i-. Understanding these different forms is crucial for English speakers learning Igbo, as each serves specific grammatical functions.
For more lessons in this series, visit the complete course index at https://latinum.substack.com/p/index.
Question: What does "to" mean in Igbo? Answer: The English word "to" has several Igbo equivalents depending on context: "na" for locations (to/at a place), "gaa" for movement (to go to), the suffix "-ru/-la" for directional movement, "ka" for purpose (in order to), and "ị-/i-" as an infinitive marker (to do something).
Course: Igbo for English Speakers Level: Beginner Lesson: 6 Topic: The preposition "to" and its Igbo equivalents Language of Instruction: English Target Language: Igbo Material Type: Reading lesson with interlinear glossing
In this lesson, we will explore how "to" functions differently in Igbo compared to English, examining its use in expressing direction, purpose, location, and infinitive forms. Each example sentence demonstrates practical, everyday usage to help autodidact learners grasp these concepts naturally.
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Igbo expresses "to" through multiple words depending on grammatical context -
Na indicates location or direction to a place -
Gaa specifically means "to go to" -
The suffix -ru/-la shows completed directional movement -
Ka expresses purpose ("in order to") -
Ị-/I- marks infinitive verbs ("to do") -
Context determines which form to use
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6.1 Ọ He/She na-aga is-going na to ahịa market ịzụ to-buy nri food
6.2 Biko Please nye give m me ego money ka to m I gaa go ụlọ home
6.3 Anyị We ga-eje will-go na to ụka church echi tomorrow
6.4 Nwata Child ahụ that chọrọ wants ịga to-go na to ụlọ house akwụkwọ school
6.5 Ha They bịara came ịhụ to-see gị you n'ụlọ at-house
6.6 M I ga-aga will-go Enugu Enugu ịzụta to-buy akwụkwọ book
6.7 O He/She nyere gave ya him/her mmiri water ịṅụ to-drink
6.8 Aga Go m I na to ọdọ pond mmiri water ịsa to-wash ahụ body
6.9 Nne Mother m my ziri sent m me gaa go na to ụlọ house ahịa market
6.10 Ụmụaka Children na-agba are-running ọsọ race gaa go na to egwuregwu playground
6.11 Bịa Come ka to anyị we gaa go na to mmemme ceremony
6.12 Ọ He/She kpọrọ called m me ka to m I bịa come nyere help ya him/her aka hand
6.13 Ndị People ọbịa visitors si from Legọs Lagos bịa come ịhụ to-see anyị us
6.14 Ọ He/She na-amụ is-learning Igbo Igbo ka to o he/she nwee have ike ability ịsụ to-speak ya it
6.15 Jee Go na to be their ụlọ house gwa tell ha them okwu word m my
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6.1 Ọ na-aga na ahịa ịzụ nri. He is going to the market to buy food.
6.2 Biko nye m ego ka m gaa ụlọ. Please give me money to go home.
6.3 Anyị ga-eje na ụka echi. We will go to church tomorrow.
6.4 Nwata ahụ chọrọ ịga na ụlọ akwụkwọ. That child wants to go to school.
6.5 Ha bịara ịhụ gị n'ụlọ. They came to see you at home.
6.6 M ga-aga Enugu ịzụta akwụkwọ. I will go to Enugu to buy a book.
6.7 O nyere ya mmiri ịṅụ. She gave him water to drink.
6.8 Aga m na ọdọ mmiri ịsa ahụ. I will go to the pond to bathe.
6.9 Nne m ziri m gaa na ụlọ ahịa. My mother sent me to the market.
6.10 Ụmụaka na-agba ọsọ gaa na egwuregwu. The children are running to the playground.
6.11 Bịa ka anyị gaa na mmemme. Come so we can go to the ceremony.
6.12 Ọ kpọrọ m ka m bịa nyere ya aka. He called me to come help him.
6.13 Ndị ọbịa si Legọs bịa ịhụ anyị. Visitors from Lagos came to see us.
6.14 Ọ na-amụ Igbo ka o nwee ike ịsụ ya. She is learning Igbo to be able to speak it.
6.15 Jee na be ha gwa ha okwu m. Go to their house to tell them my message.
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6.1 Ọ na-aga na ahịa ịzụ nri.
6.2 Biko nye m ego ka m gaa ụlọ.
6.3 Anyị ga-eje na ụka echi.
6.4 Nwata ahụ chọrọ ịga na ụlọ akwụkwọ.
6.5 Ha bịara ịhụ gị n'ụlọ.
6.6 M ga-aga Enugu ịzụta akwụkwọ.
6.7 O nyere ya mmiri ịṅụ.
6.8 Aga m na ọdọ mmiri ịsa ahụ.
6.9 Nne m ziri m gaa na ụlọ ahịa.
6.10 Ụmụaka na-agba ọsọ gaa na egwuregwu.
6.11 Bịa ka anyị gaa na mmemme.
6.12 Ọ kpọrọ m ka m bịa nyere ya aka.
6.13 Ndị ọbịa si Legọs bịa ịhụ anyị.
6.14 Ọ na-amụ Igbo ka o nwee ike ịsụ ya.
6.15 Jee na be ha gwa ha okwu m.
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The English preposition "to" does not have a single equivalent in Igbo. Instead, Igbo uses different words and constructions depending on the grammatical context:
Used to indicate movement to or presence at a location: -
na ahịa = to/at the market -
na ụlọ = to/at home -
na ụka = to/at church
Note: "Na" can mean both "to" and "at" - context determines which.
A verb meaning "go" that incorporates the sense of "to": -
gaa ụlọ = go (to) home -
gaa ahịa = go (to) market
Used to express purpose or intention: -
ka m gaa = so that I go/to go -
ka anyị hụ = so that we see/to see
Prefix attached to verb stems to create infinitives: -
ịga = to go -
ịzụ = to buy -
ịhụ = to see
The choice between ị- and i- depends on vowel harmony rules.
These show completed movement to a place: -
bịa (come) → bịara (came to) -
je (go) → jere (went to)
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Using "na" for all instances of "to" -
Wrong: Na hụ gị (attempting "to see you") -
Correct: Ịhụ gị (to see you) -
Forgetting the infinitive prefix -
Wrong: Ọ chọrọ ga (He wants go) -
Correct: Ọ chọrọ ịga (He wants to go) -
Confusing "ka" and infinitive forms -
"Ka" introduces a clause with a subject -
Infinitive ị-/i- creates a verbal noun -
Incorrect vowel harmony in infinitives -
Use ị- before consonants and most vowels -
Use i- before certain vowels following harmony rules
Unlike English, which uses "to" for multiple functions, Igbo differentiates: -
English: "I go to school to learn" -
Igbo: "M na-aga na ụlọ akwụkwọ ịmụ ihe" -
First "to" = na (location) -
Second "to" = ị- (infinitive)
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Identify the function of "to": -
Is it showing direction/location? → Use na or gaa -
Is it expressing purpose? → Use ka -
Is it part of an infinitive? → Use ị-/i- prefix -
Check the verb: -
Motion verbs often take na for destination -
Purpose clauses need ka + subject + verb -
Infinitives need the appropriate prefix -
Consider word order: -
Igbo is generally Subject-Verb-Object -
Locative phrases usually follow the verb -
Purpose clauses come after the main clause
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For English speakers learning Igbo, understanding how "to" functions requires appreciating the Igbo worldview of movement and purpose. In Igbo culture, directional expressions are often more specific than in English, reflecting the importance of knowing exactly where someone is going and why.
The use of na for locations reflects the Igbo concept of place as both destination and position. Unlike English, where "to" primarily indicates movement, Igbo na encompasses both the journey and the arrival, making it essential to understand context.
The purpose marker ka is deeply embedded in Igbo discourse, reflecting a culture that values intentionality. When Igbo speakers express purpose, they explicitly state the intended outcome, making communication more precise than the sometimes ambiguous English "to."
The infinitive construction with ị-/i- often appears in proverbs and traditional sayings, where actions are discussed as concepts rather than specific events. This philosophical approach to language reflects Igbo wisdom traditions.
In greetings and social interactions, knowing when to use each form of "to" marks the difference between a language learner and someone who truly understands Igbo culture. For instance, when inviting someone, using ka (come so that we go) is more polite than a direct command.
Movement in Igbo culture is rarely just physical—it carries social meaning. Going "to" someone's house implies relationship, going "to" market implies commerce and community interaction, and going "to" church reflects spiritual commitment. Each use of "to" in its various Igbo forms carries these cultural undertones.
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Original Text: "Onye na-aga n'ihu na-akpọ onye na-abịa n'azụ ka ọ bịa nso. Ọ bụrụ na onye ahụ anabataghị oku ahụ, onye na-aga n'ihu ga-aga n'ihu, onye na-abịa n'azụ ga-anọ n'azụ."
Onye Person na-aga who-is-going n'ihu in-front na-akpọ is-calling onye person na-abịa who-is-coming n'azụ behind ka to ọ he bịa come nso near. Ọ bụrụ If-it-is na that onye person ahụ that anabataghị does-not-accept oku call ahụ that, onye person na-aga who-is-going n'ihu in-front ga-aga will-go n'ihu forward, onye person na-abịa who-is-coming n'azụ behind ga-anọ will-stay n'azụ behind.
"Onye na-aga n'ihu na-akpọ onye na-abịa n'azụ ka ọ bịa nso. Ọ bụrụ na onye ahụ anabataghị oku ahụ, onye na-aga n'ihu ga-aga n'ihu, onye na-abịa n'azụ ga-anọ n'azụ."
"The person going ahead calls the person coming behind to come closer. If that person does not accept the call, the person going ahead will continue forward, the person coming behind will remain behind."
This proverb from Achebe's masterwork illustrates the use of "ka" as a purpose marker meaning "to/so that." The phrase "ka ọ bịa nso" (so that he comes near) demonstrates how Igbo expresses purpose through "ka" followed by a subject and verb, rather than using an infinitive as English would. The proverb speaks to the importance of responding to opportunities and maintaining pace with progress in life.
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ka ọ bịa - "to come/so that he comes" - shows purpose construction -
na-aga - continuous aspect marker "na-" with "go" -
n'ihu/n'azụ - contracted forms of "na ihu/na azụ" (in front/to front, behind/to behind) -
The proverb uses motion verbs extensively, showing different aspects of movement and position -
Note how "to" in the English translation appears only once, while Igbo uses various constructions for movement and purpose
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6.16 Otu One ụbọchị day, Mbe Tortoise kpebiri decided ịga to-go na to elu up/sky igwe sky iri to-eat oriri feast
6.17 Ọ He gara went ịrịọ to-beg ụmụ children nnụnụ birds ka to ha they nye give ya him nku feathers
6.18 Nnụnụ Bird ọbụla each nyere gave ya him otu one nku feather ka to o he nwee have ike ability ife to-fly
6.19 Mgbe When ha they rutere arrived-at n'elu at-sky igwe sky, Mbe Tortoise sịrị said ha them ka to ha they gaa go hụ see ndị people eze king
6.20 Ndị People nnụnụ birds duuru led ya him gaa go n'ụlọ to-house eze king igwe sky
6.21 Eze King kpọrọ called ha them ka to ha they bịa come soro join ya him rie eat nri food
6.22 Mbe Tortoise riri ate nri food niile all ruo to mgbe time afọ stomach juru filled ya him
6.23 Mgbe When oge time ịla to-go ụlọ home ruru reached, ụmụ children nnụnụ birds chọrọ wanted ịnara to-collect ha their nku feathers
6.24 Mbe Tortoise rịọrọ begged ha them ka to ha they hapụ leave ya him ka to ọ he fee fly laa go-home
6.25 Ma But ụmụ children nnụnụ birds jụrụ refused ige to-listen ntị ear n'arịrịọ to-plea ya his
6.26 Ha They naara collected nku feathers ha their niile all ka to Mbe Tortoise daa fall na to ala ground
6.27 Mbe Tortoise ziri sent ozi message gaa go na to ụlọ house ka to nwunye wife ya his wepụta bring-out akwa cloth niile all
6.28 Nwunye Wife ya his kpokọtara gathered okwute stones tinye put n'èzí outside ka to ọ it dị be ka like akwa cloth
6.29 Mbe Tortoise dara fell n'elu on-top okwute stones ndị those ahụ that wee and gbajie break akpụkpọ shell ya his
6.30 Ya That mere made/is-why akpụkpọ shell Mbe Tortoise ji with nwee have mgbawa cracks ruo to taa today
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6.16 Otu ụbọchị, Mbe kpebiri ịga na elu igwe iri oriri. One day, Tortoise decided to go to the sky to eat at a feast.
6.17 Ọ gara ịrịọ ụmụ nnụnụ ka ha nye ya nku. He went to beg the birds to give him feathers.
6.18 Nnụnụ ọbụla nyere ya otu nku ka o nwee ike ife. Each bird gave him one feather so he could fly.
6.19 Mgbe ha rutere n'elu igwe, Mbe sịrị ha ka ha gaa hụ ndị eze. When they arrived at the sky, Tortoise told them to go see the king.
6.20 Ndị nnụnụ duuru ya gaa n'ụlọ eze igwe. The birds led him to the sky king's house.
6.21 Eze kpọrọ ha ka ha bịa soro ya rie nri. The king called them to come join him to eat food.
6.22 Mbe riri nri niile ruo mgbe afọ juru ya. Tortoise ate all the food until his stomach was full.
6.23 Mgbe oge ịla ụlọ ruru, ụmụ nnụnụ chọrọ ịnara ha nku. When time to go home arrived, the birds wanted to collect their feathers.
6.24 Mbe rịọrọ ha ka ha hapụ ya ka ọ fee laa. Tortoise begged them to leave him so he could fly home.
6.25 Ma ụmụ nnụnụ jụrụ ige ntị n'arịrịọ ya. But the birds refused to listen to his plea.
6.26 Ha naara nku ha niile ka Mbe daa na ala. They collected all their feathers so Tortoise would fall to the ground.
6.27 Mbe ziri ozi gaa na ụlọ ka nwunye ya wepụta akwa niile. Tortoise sent a message to home for his wife to bring out all the cloths.
6.28 Nwunye ya kpokọtara okwute tinye n'èzí ka ọ dị ka akwa. His wife gathered stones and put them outside to look like cloths.
6.29 Mbe dara n'elu okwute ndị ahụ wee gbajie akpụkpọ ya. Tortoise fell on those stones and broke his shell.
6.30 Ya mere akpụkpọ Mbe ji nwee mgbawa ruo taa. That is why Tortoise's shell has cracks to this day.
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6.16 Otu ụbọchị, Mbe kpebiri ịga na elu igwe iri oriri.
6.17 Ọ gara ịrịọ ụmụ nnụnụ ka ha nye ya nku.
6.18 Nnụnụ ọbụla nyere ya otu nku ka o nwee ike ife.
6.19 Mgbe ha rutere n'elu igwe, Mbe sịrị ha ka ha gaa hụ ndị eze.
6.20 Ndị nnụnụ duuru ya gaa n'ụlọ eze igwe.
6.21 Eze kpọrọ ha ka ha bịa soro ya rie nri.
6.22 Mbe riri nri niile ruo mgbe afọ juru ya.
6.23 Mgbe oge ịla ụlọ ruru, ụmụ nnụnụ chọrọ ịnara ha nku.
6.24 Mbe rịọrọ ha ka ha hapụ ya ka ọ fee laa.
6.25 Ma ụmụ nnụnụ jụrụ ige ntị n'arịrịọ ya.
6.26 Ha naara nku ha niile ka Mbe daa na ala.
6.27 Mbe ziri ozi gaa na ụlọ ka nwunye ya wepụta akwa niile.
6.28 Nwunye ya kpokọtara okwute tinye n'èzí ka ọ dị ka akwa.
6.29 Mbe dara n'elu okwute ndị ahụ wee gbajie akpụkpọ ya.
6.30 Ya mere akpụkpọ Mbe ji nwee mgbawa ruo taa.
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Folktales demonstrate the full range of "to" expressions in Igbo, particularly in narrative sequences:
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ịga iri = to go to eat (double infinitive construction) -
gara ịrịọ = went to beg (past tense + infinitive) -
These chains show purpose and sequence common in storytelling
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gaa na elu igwe = go to the sky (vertical movement) -
daa na ala = fall to the ground -
rutere n'elu = arrived at the top/sky -
Folktales often involve movement between realms
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ka ha nye ya = so that they give him -
ka o nwee ike = so that he can/to be able -
ka ọ dị ka = so that it appears as/to look like -
These explain character intentions crucial to plot
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ruo mgbe = until/to the point when -
ruo taa = to this day/up to today -
These temporal markers show extent and duration
Traditional phrases using "to" forms: -
Otu ụbọchị = One day (sets scene) -
Ya mere...ji = That is why...has (explains origin) -
ziri ozi gaa = sent message to go (communication formula)
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Infinitive chains: Actions leading to purpose -
Subject + Verb + Infinitive + Purpose -
Motion verbs with destinations: Critical for plot movement -
Character + Motion Verb + na + Location -
Purpose-driven dialogue: Characters state intentions -
Command/Request + ka + Subject + Verb -
Consequential endings: Explaining current reality -
Ya mere + Subject + ji + State
These patterns help English speakers recognize and reproduce authentic Igbo storytelling structures while mastering the various forms of "to."
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The Latinum Institute has been creating innovative online language learning materials since 2006, pioneering the use of extensive interlinear texts for autodidactic language learning. These lessons employ the "construed text" method, where target language sentences are broken down word-by-word with English glosses, allowing learners to understand grammatical structures naturally through repeated exposure.
This approach, based on classical language teaching methods, has proven highly effective for self-directed learners who want to read authentic texts from the beginning of their studies. By providing granular, word-by-word translations in Section A, complete sentences with natural translations in Section B, and pure target language text in Section C, learners can progress from supported to independent reading within each lesson.
The method emphasizes: -
Immediate engagement with real language rather than simplified textbook sentences -
Natural acquisition of grammar through pattern recognition -
Cultural context integrated into language learning -
Literary examples that showcase authentic usage -
Progressive difficulty that builds confidence
Each lesson includes extensive grammatical explanations specifically designed for autodidacts, addressing common mistakes and providing clear comparisons between English and the target language. The cultural notes (Section E) and literary citations (Section F) ensure learners understand not just the language mechanics but also the cultural framework in which the language operates.
The genre sections provide focused practice in specific contexts, from folktales to modern conversations, business correspondence to religious texts, ensuring learners encounter the full range of language use. This comprehensive approach means learners can progress from beginner to intermediate level while always working with authentic, meaningful texts.
For testimonials and reviews from thousands of satisfied learners worldwide, visit Trustpilot Reviews. The Latinum Institute's materials have helped learners master languages from Latin and Ancient Greek to modern languages like Igbo, using the same proven methodology adapted to each language's unique features.
For more information about the method and additional resources, visit Method Description and explore the complete course catalog at Latinum Institute.
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