Starting with the early exegesis of the Yenghe hatam in the Young Avestan period, the beings (hātąm) in the first line are generally interpreted to refer to the Amesha Spentas.
It reads as follows: yehiiā mōi aṣ̌āt̰ hacā vahištəm yesnē paitī vaēdā mazdā̊ ahurō yōi ā̊ŋharəcā həṇticā tą yazāi xvāiš nāmə̄nīš pairicā jasāi vaṇtā The main difference is to whom the worship is addressed.
[10] On the other hand, scholars like Cantera and Redard group the manthra together with a number of other texts, which, they claim form a distinct intermediate stage of Avestan.
[13] On the other hand, scholars like Boyce have pointed to the linguistic idiosyncracies of the manthra and concluded that it was composed by his early followers, who used the Gathic verse Y 51.22 as a model.
[14] Like the other manthras, the Yenghe hatam can be diffucult to translate due to its brevity, complex grammatical forms and poetic ambiguity.
[15] Vazquez's liturgically inclined translation is: They that are, Who are of any gender, Ahura Mazda knows through Asha of their glorious sacrifices Thus we offer them worship!.