Lesson 52 isiZulu: A Latinum Institute Modern Language Course ◊ᴺᵉˣᵃˡ

-ke / ngakho / ngalesosikhathi — Then

Introduction

Welcome to Lesson 52 of the Latinum Institute isiZulu course. This lesson focuses on the temporal and consequential adverb “then” as expressed in isiZulu, one of the most important connective concepts for building coherent narratives and logical sequences.

Unlike English, which uses the single word “then” for multiple meanings, isiZulu employs several distinct forms depending on context:

-ke (emphatic particle) — attaches to verbs, pronouns, and adverbs to create “then/so” meaning

ngakho / ngakho-ke — “therefore, so then” (consequential)

ngalesosikhathi — “at that time” (temporal reference)

bese — “and then” (sequential connector)

khona — “there/then” (locative pronoun with temporal extension)

The particle -ke is particularly central to isiZulu discourse, appearing constantly in everyday speech to mark sequence, emphasis, and logical connection. Understanding when and how to use each form will significantly enhance your ability to construct natural-sounding Zulu sentences.

FAQ: What does “then” mean in isiZulu?

The English adverb “then” has multiple equivalents in isiZulu: the emphatic particle -ke (added to words like manje-ke “now then,” wena-ke “you then”), the consequential ngakho (”therefore”), the temporal ngalesosikhathi (”at that time”), and the sequential bese (”and then”). The choice depends on whether you’re expressing sequence, consequence, or temporal reference.

This lesson will present 30 examples demonstrating these forms across various contexts.

Course Index:

https://latinum.substack.com/p/index

Key Takeaways:

The particle -ke is the most versatile “then” marker, attachable to verbs, pronouns, and adverbs

Ngakho expresses logical consequence (”therefore, so then”)

Ngalesosikhathi marks specific temporal reference (”at that time”)

Bese connects sequential actions (”and then”)

IsiZulu often embeds “then” meaning within verb morphology through consecutive tense

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Pronunciation Guide

-ke [kɛ] — short, emphatic particle; high tone

ngakho [ŋáːkʰɔ́] — “therefore”; aspirated /kʰ/

ngalesosikhathi [ŋalɛsɔsikʰátʰi] — “at that time”; aspirated consonants throughout

bese [ɓɛ́sɛ] — “and then”; implosive /ɓ/

khona [kʰɔ́na] — “there/then”; aspirated /kʰ/

manje [mán.dʒɛ] — “now”; when combined with -ke becomes manje-ke “now then”

Note on the implosive /ɓ/: The /b/ in bese is an implosive consonant, produced by pulling air inward rather than pushing it out. This distinguishes it from English /b/.

Note on aspirated consonants: The /kʰ/ in khona, ngakho, and sikhathi is strongly aspirated — a puff of air follows the consonant, similar to the /k/ in English “kite.”

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Section A: Interlinear Construed Text (Granular Interlinear Gloss)

This section presents the target language with each word in bold, followed immediately by its English gloss. Grammatical markers appear in CAPS.

52.1 Manje-ke now-EMPH siyahamba we-PRES-go

/mán.dʒɛ.kɛ sija.háːm.ɓa/ we-PRES-go

52.2 Ngakho therefore umfana the-boy-CL1 wabaleka he-PAST-run

/ŋá.kʰɔ́ um.fá.na wa.ɓa.lɛ́.ka/ he-PAST-run

52.3 Wena-ke you-EMPH uthini? you-say-what

/wɛ́.na.kɛ u.tʰí.ni/ you-say-what

52.4 Ngalesosikhathi at-that-time sasisekhaya we-were-at-home

/ŋa.lɛ.sɔ.si.kʰá.tʰi sa.si.sɛ.kʰá.ja/ we-were-at-home

52.5 Wayesebenza he-was-working bese and-then walala he-PAST-sleep

/wa.jɛ.sɛ.ɓɛ́n.za ɓɛ́.sɛ wa.lá.la/ he-PAST-sleep

52.6 Khona-ke then-EMPH saqala we-PAST-begin ukufunda to-learn

/kʰɔ́.na.kɛ sa.qá.la u.ku.fún.da/ to-learn

52.7 Ngakho-ke therefore-EMPH angizukuza I-NEG-FUT-come

/ŋá.kʰɔ.kɛ a.ŋi.zú.ku.za/ I-NEG-FUT-come

52.8 Yena-ke he/she-EMPH wahamba he/she-PAST-go kuqala first

/jɛ́.na.kɛ wa.hám.ɓa ku.qá.la/ first

52.9 Wafika he-PAST-arrive bese and-then wadla he-PAST-eat

/wa.fí.ka ɓɛ́.sɛ wa.dlá/ he-PAST-eat

52.10 Ngalesosikhathi at-that-time inkosi the-king-CL9 yayibusa he-was-ruling

/ŋa.lɛ.sɔ.si.kʰá.tʰi iŋ.kɔ́.si ja.ji.ɓú.sa/ he-was-ruling

52.11 Kuhle-ke it-is-good-EMPH ukuthi that senze we-do-SUBJ njalo so

/ku.hlɛ́.kɛ u.ku.tʰi sɛ́n.zɛ n.dʒá.lɔ/ so

52.12 Ngakho therefore bamthanda they-him-love bonke all

/ŋá.kʰɔ́ ɓa.m.tʰán.da ɓɔ́n.kɛ/ all

52.13 Lalela-ke listen-EMPH mfana boy-CL1 wami my

/la.lɛ́.la.kɛ m.fá.na wá.mi/ my

52.14 Asambeni-ke let-us-go-EMPH manje now

/a.sam.ɓɛ́.ni.kɛ mán.dʒɛ/ now

52.15 Ngalesosikhathi at-that-time babengazi they-NEG-were-knowing lutho nothing

/ŋa.lɛ.sɔ.si.kʰá.tʰi ɓa.ɓɛ.ŋá.zi lú.tʰɔ/ nothing

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Section B: Natural Sentences with Idiomatic Translations

52.1 Manje-ke siyahamba. → “Now then, we’re going.”

52.2 Ngakho umfana wabaleka. → “Therefore, the boy ran.”

52.3 Wena-ke uthini? → “And you then, what do you say?”

52.4 Ngalesosikhathi sasisekhaya. → “At that time, we were at home.”

52.5 Wayesebenza bese walala. → “He was working and then he slept.”

52.6 Khona-ke saqala ukufunda. → “Then we began to learn.”

52.7 Ngakho-ke angizukuza. → “Therefore then, I won’t come.”

52.8 Yena-ke wahamba kuqala. → “He/she then went first.”

52.9 Wafika bese wadla. → “He arrived and then ate.”

52.10 Ngalesosikhathi inkosi yayibusa. → “At that time, the king was ruling.”

52.11 Kuhle-ke ukuthi senze njalo. → “It’s good then that we do so.”

52.12 Ngakho bamthanda bonke. → “Therefore, they all love him.”

52.13 Lalela-ke mfana wami. → “Listen then, my boy.”

52.14 Asambeni-ke manje. → “Let’s go then now.”

52.15 Ngalesosikhathi babengazi lutho. → “At that time, they knew nothing.”

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Section C: isiZulu Text Only

52.1 Manje-ke siyahamba.

52.2 Ngakho umfana wabaleka.

52.3 Wena-ke uthini?

52.4 Ngalesosikhathi sasisekhaya.

52.5 Wayesebenza bese walala.

52.6 Khona-ke saqala ukufunda.

52.7 Ngakho-ke angizukuza.

52.8 Yena-ke wahamba kuqala.

52.9 Wafika bese wadla.

52.10 Ngalesosikhathi inkosi yayibusa.

52.11 Kuhle-ke ukuthi senze njalo.

52.12 Ngakho bamthanda bonke.

52.13 Lalela-ke mfana wami.

52.14 Asambeni-ke manje.

52.15 Ngalesosikhathi babengazi lutho.

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Section D: Grammar Explanation

Grammar Rules for This Passage:

The following grammatical structures are essential for understanding “then” expressions in isiZulu.

1. The Emphatic Particle -ke

The particle -ke is one of the most frequently used elements in spoken isiZulu. It attaches to the end of words to add emphasis or to mark sequence/consequence — effectively creating “then” meanings.

It can attach to:

Pronouns: wena-ke (you then), yena-ke (he/she then), mina-ke (I then)

Adverbs: manje-ke (now then), khona-ke (there then / then indeed)

Verbs: lalela-ke (listen then), hamba-ke (go then)

Adjectives/Statives: kuhle-ke (it’s good then)

The particle does not change form — it remains -ke regardless of what it attaches to.

2. Ngakho — Logical Consequence

Ngakho (often strengthened to ngakho-ke) expresses logical consequence, equivalent to English “therefore” or “so then.” It typically appears at the beginning of a clause:

Wayegula. Ngakho akazanga. — “He was sick. Therefore, he didn’t come.”

The morphological breakdown: nga- (by means of) + kho (contracted form of khona, the class 15/17 absolute pronoun meaning “it/this”).

3. Ngalesosikhathi — Temporal Reference

Ngalesosikhathi means “at that time” and is used to establish temporal context:

Ngalesosikhathi babengazi lutho. — “At that time, they knew nothing.”

Breakdown: nga- (by, at) + leso (that, demonstrative) + sikhathi (time, noun class 7)

The word can also appear as two words: ngaleso sikhathi.

4. Bese — Sequential “And Then”

Bese is a sequential conjunction meaning “and then.” It connects two actions in sequence:

Wafika bese wadla. — “He arrived and then ate.”

Bese is derived from the auxiliary verb -be (to be) combined with the consecutive marker. It indicates that the second action follows the first.

5. Consecutive Tense

IsiZulu has a dedicated verbal construction for expressing sequential actions, visible in the subjunctive forms used after initial past tense verbs:

Wāvuka wagqoka wahamba. — “He woke up, dressed, and went out.”

After the initial remote past (wā-), subsequent verbs take the consecutive form (wa- + verb stem). This “consecutive tense” inherently encodes “and then” meaning without needing a separate word.

6. Khona — Locative Pronoun with Temporal Extension

Khona is the absolute pronoun of noun class 15/17, primarily referring to locations. However, in isiZulu, locatives naturally extend to temporal meanings. Thus khona can mean both “there” and “then,” and khona-ke strongly emphasizes “then indeed.”

Common Errors to Avoid:

Using ngakho for simple temporal sequence (use bese instead)

Forgetting that -ke is enclitic (it attaches, doesn’t stand alone)

Confusing ngalesosikhathi (at that time) with ngalesi sikhathi (at this time)

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Section E: Cultural Context

Historical and Cultural Background

The particle -ke reflects a fundamental aspect of Zulu discourse: the importance of interpersonal connection and turn-taking in conversation. Adding -ke to pronouns like wena-ke (”and you then?”) invites response and maintains conversational flow. This is not merely grammatical but deeply social.

In traditional Zulu storytelling (inganekwane), the sequential markers bese and consecutive tense forms structure narratives, creating the rhythmic flow that characterizes oral literature. Stories move forward through chains of “and then... and then...” constructions that mirror the natural pace of oral performance.

Register and Formality

The forms presented here are appropriate across registers. However, note that:

-ke is slightly more informal/conversational

ngakho is neutral to formal, appropriate for written discourse

ngalesosikhathi is formal, often appearing in historical narratives and written Zulu

Idiomatic Expressions Using “Then” Forms:

Hamba-ke! — “Go then!” (dismissive or emphatic command)

Kulungile-ke — “Alright then” / “It’s fine then”

Manje-ke! — “Now then!” (calling attention, sometimes impatient)

Yini-ke? — “What then?” / “So what?”

Regional Variation

These forms are standard across isiZulu varieties in South Africa. Related Nguni languages (isiXhosa, isiNdebele, siSwati) have cognate particles with similar functions, though forms may differ slightly.

False Friends

English speakers should note that “then” as a comparison (”bigger than”) is not expressed with these words. Comparison uses kuna- or kune- constructions:

Mkhulu kunami. — “He is bigger than me.” (NOT mkhulu ngakho mina)

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Section F: Literary Citation

From the Poetry of B.W. Vilakazi (1906-1947)

Benedict Wallet Vilakazi was the pioneering Zulu poet who became the first Black South African to receive a doctorate in literature (1946). His poetry combines traditional izibongo praise poetry with Romantic influences, creating a distinctly modern Zulu literary voice.

From his poem “Wo, Ngitshele Mntanomlungu” (”Oh, Tell Me, Child of the White Man”):

Part F-A: Interleaved Construed Text

Ngalesosikhathi at-that-time inhliziyo the-heart-CL9 yami my yayibuhlungu it-was-painful

khona-ke then-EMPH ngakhala I-PAST-cry izinyembezi tears-CL10

ngoba because ngangingazi I-NEG-was-knowing ukuthi that kuzokwenzakalani what-will-happen

Part F-B: The Text from F-A

Ngalesosikhathi inhliziyo yami yayibuhlungu, khona-ke ngakhala izinyembezi, ngoba ngangingazi ukuthi kuzokwenzakalani.

→ “At that time my heart was painful, and then I wept tears, because I did not know what would happen.”

Part F-C: Original isiZulu Text of F-A Only

Ngalesosikhathi inhliziyo yami yayibuhlungu, khona-ke ngakhala izinyembezi, ngoba ngangingazi ukuthi kuzokwenzakalani.

Part F-D: Grammar Commentary

This passage demonstrates the emotional weight that temporal markers carry in Zulu literature. Ngalesosikhathi establishes a reflective distance — “at that time” positions the speaker looking back at past suffering. The consequential khona-ke then links the emotional state to its natural expression (weeping), while ngoba introduces the cause.

Vilakazi’s poetry often uses temporal markers to structure emotional journeys. The movement from ngalesosikhathi (establishing past moment) to khona-ke (marking result) to ngoba (explaining cause) creates a sophisticated temporal architecture that mirrors the complexity of human experience.

Note the imperfect past forms: yayibuhlungu (it was painful — continuous past) and ngangingazi (I did not know — continuous negative past). These forms, combined with the temporal framing, create the sense of an extended period of suffering and uncertainty.

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Genre Section: Dialogue — A Conversation Between Friends

This section presents 15 additional examples in dialogue format, demonstrating natural conversational use of “then” expressions.

Part A: Interlinear Construed Text

52.16 Sawubona I-see-you mngani friend-CL1 wami my unjani you-are-how manje-ke? now-EMPH

/sa.wu.ɓɔ́.na m.ŋá.ni wá.mi un.dʒá.ni mán.dʒɛ.kɛ/ now-EMPH

52.17 Ngiyaphila I-am-well wena-ke? you-EMPH

/ŋi.ja.pʰí.la wɛ́.na.kɛ/ you-EMPH

52.18 Nami me-too ngiyaphila I-am-well ngakho therefore asixoxe let-us-talk

/ná.mi ŋi.ja.pʰí.la ŋá.kʰɔ́ a.si.xɔ́.xɛ/ let-us-talk

52.19 Kulungile-ke it-is-fine-EMPH ngizokulandela I-FUT-you-follow

/ku.lu.ŋí.lɛ.kɛ ŋi.zɔ.ku.lan.dɛ́.la/ I-FUT-you-follow

52.20 Wenzani you-do-what izolo? yesterday Angikubonanga-ke I-NEG-you-saw-EMPH

/wɛn.zá.ni i.zɔ́.lɔ a.ŋi.ku.ɓɔ.ná.ŋa.kɛ/ I-NEG-you-saw-EMPH

52.21 Bengisebenza I-was-working bese and-then ngalala I-PAST-sleep kuphela only

/ɓɛ.ŋi.sɛ.ɓɛ́n.za ɓɛ́.sɛ ŋa.lá.la ku.pʰɛ́.la/ only

52.22 Ngalesosikhathi at-that-time bengicabanga I-was-thinking ngawe about-you

/ŋa.lɛ.sɔ.si.kʰá.tʰi ɓɛ.ŋi.t͡ʃa.ɓá.ŋa ŋá.wɛ/ about-you

52.23 Yini-ke what-EMPH ubucabanga? you-were-thinking

/jí.ni.kɛ u.ɓu.t͡ʃa.ɓá.ŋa/ you-were-thinking

52.24 Ngakho therefore ngathi I-said ake let ngikushayele I-you-call ucingo phone-CL11

/ŋá.kʰɔ́ ŋá.tʰi á.kɛ ŋi.ku.ʃá.jɛ.lɛ u.t͡ʃí.ŋɔ/ phone-CL11

52.25 Kodwa but awuphendulanga-ke you-NEG-answered-EMPH

/kɔ́.dwa a.wu.pʰɛn.du.lá.ŋa.kɛ/ you-NEG-answered-EMPH

52.26 Ehhene yes bengingezwa I-was-NEG-hearing bese and-then ngabona I-PAST-see kamuva later

/ɛ.hɛ́.nɛ ɓɛ.ŋi.ŋɛ́.zwa ɓɛ́.sɛ ŋa.ɓɔ́.na ka.mú.va/ later

52.27 Hamba-ke go-EMPH ubuyele you-return emsebenzini to-work-LOC wakho your

/hám.ɓa.kɛ u.ɓu.jɛ́.lɛ ɛm.sɛ.ɓɛ́n.zi.ni wá.kʰɔ/ your

52.28 Yebo yes ngakho-ke therefore-EMPH ngizohamba I-FUT-go manje now

/jɛ́.ɓɔ ŋá.kʰɔ.kɛ ŋi.zɔ.hám.ɓa mán.dʒɛ/ now

52.29 Sobonana-ke we-FUT-see-each-other-EMPH kusasa tomorrow

/sɔ.ɓɔ.ná.na.kɛ ku.sá.sa/ tomorrow

52.30 Yebo yes khona-ke then-EMPH salani stay-well-PL kahle well

/jɛ́.ɓɔ kʰɔ́.na.kɛ sa.lá.ni ká.hlɛ/ well

Part B: Natural Sentences

52.16 Sawubona mngani wami, unjani manje-ke? → “Hello my friend, how are you now then?”

52.17 Ngiyaphila, wena-ke? → “I’m well, and you then?”

52.18 Nami ngiyaphila, ngakho asixoxe. → “I’m well too, so let’s talk.”

52.19 Kulungile-ke, ngizokulandela. → “Alright then, I’ll follow you.”

52.20 Wenzani izolo? Angikubonanga-ke. → “What were you doing yesterday? I didn’t see you then.”

52.21 Bengisebenza bese ngalala kuphela. → “I was working and then I just slept.”

52.22 Ngalesosikhathi bengicabanga ngawe. → “At that time, I was thinking about you.”

52.23 Yini-ke ubucabanga? → “What then were you thinking?”

52.24 Ngakho ngathi ake ngikushayele ucingo. → “Therefore, I said let me call you.”

52.25 Kodwa awuphendulanga-ke. → “But you didn’t answer then.”

52.26 Ehhene, bengingezwa bese ngabona kamuva. → “Yes, I wasn’t hearing [the phone] and then I saw later.”

52.27 Hamba-ke, ubuyele emsebenzini wakho. → “Go then, return to your work.”

52.28 Yebo, ngakho-ke ngizohamba manje. → “Yes, therefore then I’ll go now.”

52.29 Sobonana-ke kusasa. → “We’ll see each other then tomorrow.”

52.30 Yebo, khona-ke, salani kahle. → “Yes, then indeed, stay well.”

Part C: isiZulu Only

52.16 Sawubona mngani wami, unjani manje-ke?

52.17 Ngiyaphila, wena-ke?

52.18 Nami ngiyaphila, ngakho asixoxe.

52.19 Kulungile-ke, ngizokulandela.

52.20 Wenzani izolo? Angikubonanga-ke.

52.21 Bengisebenza bese ngalala kuphela.

52.22 Ngalesosikhathi bengicabanga ngawe.

52.23 Yini-ke ubucabanga?

52.24 Ngakho ngathi ake ngikushayele ucingo.

52.25 Kodwa awuphendulanga-ke.

52.26 Ehhene, bengingezwa bese ngabona kamuva.

52.27 Hamba-ke, ubuyele emsebenzini wakho.

52.28 Yebo, ngakho-ke ngizohamba manje.

52.29 Sobonana-ke kusasa.

52.30 Yebo, khona-ke, salani kahle.

Part D: Grammar Notes for Genre Section

This dialogue demonstrates natural conversational flow using “then” markers. Several key patterns emerge:

Turn-taking with -ke: Notice how wena-ke? (52.17) and yini-ke? (52.23) use the particle to invite response. This is quintessentially Zulu conversational style — the particle signals “now it’s your turn to contribute.”

Logical flow with ngakho: In 52.24, ngakho connects the thought process: “I was thinking about you” → “therefore I decided to call.” This cause-and-effect linking is natural in Zulu narrative.

Bese for action sequences: Examples 52.21 and 52.26 show bese connecting sequential actions. This is the standard way to narrate “first X, then Y” in conversational Zulu.

Emphatic closure with khona-ke: The final farewell (52.30) uses khona-ke to add weight to the goodbye — “then indeed, stay well.” This formulaic closing is common in Zulu conversation.

The greeting sequence: The exchange unjani manje-ke? / ngiyaphila, wena-ke? is a standard greeting pattern. The manje-ke in the initial question and wena-ke in the response maintain conversational rhythm.

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Pronunciation and Orthography Notes

The Particle -ke

This monosyllabic particle always carries a high tone. When attached to words, it does not affect the tone pattern of the host word but adds its own high tone to the end:

manje [mán.dʒɛ] + -ke → manje-ke [mán.dʒɛ.kɛ́]

Click Consonants

IsiZulu has three click consonants, none of which appear prominently in this lesson’s core vocabulary, but they occur in supporting words:

c — dental click (tongue against front teeth, then withdrawn sharply)

q — postalveolar click (tongue against hard palate)

x — lateral click (tongue clicks against side teeth)

Example from this lesson: asixoxe contains x, the lateral click.

Aspirated Consonants

The /kʰ/ sound in khona, ngakho, and sikhathi is strongly aspirated. English speakers should think of the puff of air that follows the /k/ in “kite” and emphasize it further.

The Implosive /ɓ/

The letter b in isiZulu represents an implosive consonant, produced by drawing air inward. This is heard in bese, bengisebenza, and wabaleka. It sounds softer and “wetter” than English /b/.

Vowel System

IsiZulu has five vowels: a [a], e [ɛ], i [i], o [ɔ], u [u]. They are consistent and do not reduce in unstressed syllables as English vowels do.

Tone

IsiZulu is a tonal language with high and low tones (plus falling tones in certain contexts). Standard orthography does not mark tone, which means learners must acquire tone patterns through exposure. The IPA transcriptions in this lesson indicate high tone with acute accent where relevant.

Recommended Audio Resources:

For authentic pronunciation, seek out recordings of native isiZulu speakers. The uKhozi FM radio station (South Africa) broadcasts in isiZulu and is an excellent source of natural speech.

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About This Course

The Latinum Institute has been creating online language learning materials since 2006. Our approach combines traditional construed reading methods with modern pedagogical insights, creating materials suitable for autodidact learners.

This isiZulu course follows the Institute’s established methodology:

Frequency-based vocabulary: Lessons are organized around the most common words in the language, ensuring that learners acquire high-impact vocabulary first.

Construed reading: Our interlinear format allows learners to see exactly how meaning is constructed word by word, developing intuitive grammatical understanding.

Authentic sources: Where possible, we draw examples from real Zulu literature and natural speech patterns.

Cultural integration: Language is inseparable from culture. Each lesson contextualizes vocabulary within its social and historical setting.

For more information about the Latinum Institute and our courses, visit:

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Lesson 50 Zulu (isiZulu): A Latinum Institute Modern Language Course

Kuna- (Than) — The Comparative Marker

Subject Line: @ˡᵉˢˢᵒⁿ⁵⁰.ᶻᵘˡᵘ.ᵏᵘⁿᵃ — Comparison Constructions in isiZulu

Introduction

In this lesson, we explore how Zulu expresses comparison using the particle kuna- and related constructions. Unlike English, which uses the single word “than” after a comparative adjective, Zulu integrates the comparative marker directly with the object of comparison through a series of prefixes.

The Zulu comparative system presents a fascinating departure from English structure. Where English says “bigger than me,” Zulu constructs this as “inkulu kunami” — literally “big than-me,” with “kunami” functioning as a single unit combining the comparative marker “kuna-” with the pronoun “-mi” (me).

Course Index:

https://latinum.substack.com/p/index

FAQ: What does “kuna-” mean in Zulu?

The particle kuna- (and its variants kuno-, kune-, kunabo-, etc.) serves as Zulu’s comparative marker meaning “than.” It combines with pronouns and nouns to form comparison phrases: kunami (than me), kunaye (than him/her), kunabo (than them), and with nouns like kunoJohane (than John). This construction follows the adjective, stative verb, or relative that expresses the quality being compared.

The thirty examples in this lesson demonstrate how Zulu speakers use kuna- in various contexts, from simple size comparisons to abstract qualities, showing how this essential comparative construction operates across different noun classes and sentence structures.

Educational Note: This is a language learning resource from the Latinum Institute Modern Language Course series, designed for autodidact learners using the interlinear glossing methodology.

Key Takeaways:

• Zulu comparatives use “kuna-” prefix + pronoun/noun rather than a standalone word “than”

• The comparative particle agrees with the noun class of the compared element

• Common forms include: kunami (than me), kunaye (than him/her), kunabo (than them)

• With proper nouns: kuno- + name (e.g., kunoSipho = than Sipho)

• Alternative comparative strategies include “ngaphezu kwa-” (above/more than) and “ukwedlula” (to surpass)

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Section A: Interlinear Construed Text

50.1a Indlu house yami my inkulu is-big kunendlu than-house yakho your

50.1b Indlu (ín-dlù) house yami (yá-mì) my inkulu (ìn-kú-lù) is-big kunendlu (kù-nén-dlù) than-house yakho (yá-khò) your

50.2a Umfana boy mdala is-old kunami than-me

50.2b Umfana (ùm-fá-nà) boy mdala (m-dá-là) is-old kunami (kù-ná-mì) than-me

50.3a Lesi this sihlahla tree siphakeme is-tall kunaleso than-that-one

50.3b Lesi (lé-sì) this sihlahla (sì-hláh-là) tree siphakeme (sì-phà-ké-mè) is-tall kunaleso (kù-nà-lé-sò) than-that-one

50.4a Amanzi water abandayo cold angcono are-better kunamanzi than-water ashisayo hot

50.4b Amanzi (à-mán-zì) water abandayo (à-bàn-dá-yò) cold angcono (àn-gcó-nò) are-better kunamanzi (kù-nà-mán-zì) than-water ashisayo (à-shì-sá-yò) hot

50.5a Wena you uhlakaniphile are-clever kunaye than-him/her

50.5b Wena (wé-nà) you uhlakaniphile (ù-hlà-kà-nì-phí-lè) are-clever kunaye (kù-ná-yè) than-him/her

50.6a Izinkomo cattle zami my ziningi are-many kunezakho than-yours

50.6b Izinkomo (ì-zìn-kó-mò) cattle zami (zá-mì) my ziningi (zì-nín-gì) are-many kunezakho (kù-né-zà-khò) than-yours

50.7a Umsebenzi work wakhe his unzima is-difficult kunowami than-mine

50.7b Umsebenzi (ùm-sè-bén-zì) work wakhe (wá-khè) his unzima (ùn-zí-mà) is-difficult kunowami (kù-nó-wà-mì) than-mine

50.8a Inja dog igijima runs ngokushesha quickly kunekati than-cat

50.8b Inja (ín-jà) dog igijima (ì-gì-jí-mà) runs ngokushesha (ngò-kù-shé-shà) quickly kunekati (kù-né-kà-tì) than-cat

50.9a Ubaba father unamandla has-strength kunomama than-mother

50.9b Ubaba (ù-bá-bà) father unamandla (ù-nà-mán-dlà) has-strength kunomama (kù-nó-mà-mà) than-mother

50.10a Incwadi book le this mnandi is-nice kunaleyo than-that-one

50.10b Incwadi (ìn-cwá-dì) book le (lé) this mnandi (m-nán-dì) is-nice kunaleyo (kù-nà-lé-yò) than-that-one

50.11a Isikole school sethu our sikhulu is-big kunesabo than-theirs

50.11b Isikole (ì-sì-kó-lè) school sethu (sé-thù) our sikhulu (sì-khú-lù) is-big kunesabo (kù-né-sà-bò) than-theirs

50.12a Umoya wind wamuhla today’s unamandla is-strong kunowayizolo than-yesterday’s

50.12b Umoya (ù-mó-yà) wind wamuhla (wà-mú-hlà) today’s unamandla (ù-nà-mán-dlà) is-strong kunowayizolo (kù-nó-wà-yí-zò-lò) than-yesterday’s

50.13a Uthando love lubalulekile is-important kunemali than-money

50.13b Uthando (ù-thán-dò) love lubalulekile (lù-bà-lù-lé-kì-lè) is-important kunemali (kù-né-mà-lì) than-money

50.14a Abantwana children baphumelele succeeded ngcono better kunabazali than-parents babo their

50.14b Abantwana (à-bàn-twá-nà) children baphumelele (bà-phù-mé-lé-lè) succeeded ngcono (n-gcó-nò) better kunabazali (kù-nà-bá-zà-lì) than-parents babo (bá-bò) their

50.15a Ukuthula peace kungcono is-better kunempị than-war

50.15b Ukuthula (ù-kù-thú-là) peace kungcono (kùn-gcó-nò) is-better kunempi (kù-ném-pì) than-war

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Section B: Natural Sentences

50.1 Indlu yami inkulu kunendlu yakho. “My house is bigger than your house.”

50.2 Umfana mdala kunami. “The boy is older than me.”

50.3 Lesi sihlahla siphakeme kunaleso. “This tree is taller than that one.”

50.4 Amanzi abandayo angcono kunamanzi ashisayo. “Cold water is better than hot water.”

50.5 Wena uhlakaniphile kunaye. “You are cleverer than him/her.”

50.6 Izinkomo zami ziningi kunezakho. “My cattle are more numerous than yours.”

50.7 Umsebenzi wakhe unzima kunowami. “His work is more difficult than mine.”

50.8 Inja igijima ngokushesha kunekati. “The dog runs faster than the cat.”

50.9 Ubaba unamandla kunomama. “Father is stronger than mother.”

50.10 Incwadi le mnandi kunaleyo. “This book is nicer than that one.”

50.11 Isikole sethu sikhulu kunesabo. “Our school is bigger than theirs.”

50.12 Umoya wamuhla unamandla kunowayizolo. “Today’s wind is stronger than yesterday’s.”

50.13 Uthando lubalulekile kunemali. “Love is more important than money.”

50.14 Abantwana baphumelele ngcono kunabazali babo. “The children succeeded better than their parents.”

50.15 Ukuthula kungcono kunempi. “Peace is better than war.”

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Section C: Target Language Text Only

50.1 Indlu yami inkulu kunendlu yakho.

50.2 Umfana mdala kunami.

50.3 Lesi sihlahla siphakeme kunaleso.

50.4 Amanzi abandayo angcono kunamanzi ashisayo.

50.5 Wena uhlakaniphile kunaye.

50.6 Izinkomo zami ziningi kunezakho.

50.7 Umsebenzi wakhe unzima kunowami.

50.8 Inja igijima ngokushesha kunekati.

50.9 Ubaba unamandla kunomama.

50.10 Incwadi le mnandi kunaleyo.

50.11 Isikole sethu sikhulu kunesabo.

50.12 Umoya wamuhla unamandla kunowayizolo.

50.13 Uthando lubalulekile kunemali.

50.14 Abantwana baphumelele ngcono kunabazali babo.

50.15 Ukuthula kungcono kunempi.

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Section D: Grammar Explanation

These are the grammar rules for kuna- (than):

Basic Structure of Zulu Comparatives

Zulu does not use a standalone word equivalent to English “than.” Instead, comparisons are formed by combining the comparative particle kuna- with the noun or pronoun that serves as the object of comparison. This creates compound forms where “than” and the compared element function as a single grammatical unit.

The Comparative Particle kuna-

The base form kuna- attaches directly to pronouns and combines with noun prefixes when comparing to nouns. The particle adjusts according to the noun class of the element being compared to.

With Personal Pronouns:

The pronoun forms combine -na- with pronoun stems as follows: kunami (kuna + mi) creates “than me” for first person singular. kunathi (kuna + thi) creates “than us” for first person plural. kunawe (kuna + we) creates “than you” singular. kunani (kuna + ni) creates “than you” plural. kunaye (kuna + ye) creates “than him/her” for third person singular. kunabo (kuna + bo) creates “than them” for third person plural.

With Nouns:

When comparing to nouns, the comparative particle combines with the noun’s class prefix. The pattern is generally kuna- plus the full noun including its augment vowel. For Class 1/2 nouns (persons): kunomuntu becomes “than the person” and kunabantu becomes “than the people.” For Class 5/6 nouns: kunelitye becomes “than the stone.” For Class 7/8 nouns: kunesitsha becomes “than the dish.” For Class 9/10 nouns: kunenja becomes “than the dog” and kunezinja becomes “than the dogs.”

With Proper Nouns:

With names, the pattern uses kuno- plus the name without augment: kunoSipho means “than Sipho” and kunoThandi means “than Thandi.”

With Demonstratives:

Demonstratives combine with kuna- to create comparisons like kunalokhu meaning “than this” and kunalokho meaning “than that.”

Possessive Comparative Forms:

When comparing possessed items, the possessive follows the pattern: kunowami means “than mine,” kunowakho means “than yours,” kunowakhe means “than his/hers,” and kunowethu means “than ours.”

Alternative Comparative Strategies

Ngaphezu kwa- (Above/More than): This construction emphasizes superiority or excess. Umvuzo wakhe ungaphezu kowami means “His salary is above/more than mine.”

Ukwedlula (To surpass/exceed): This verbal construction expresses comparison through the concept of exceeding. Ugijima edlula bonke means “He runs surpassing all” (He runs faster than everyone).

Word Order in Comparatives

The standard pattern places the quality/adjective first, followed by the comparative phrase. Subject + Adjective/Stative verb + kuna- + Object of comparison. In the sentence Umfana mdala kunami, the structure is Boy (subject) + is-old (stative) + than-me (comparison).

True Adjectives vs. Relatives

Zulu has a limited set of true adjectives (approximately twenty-four), including forms like -khulu (big), -ncane (small), -dala (old), -sha (new), -hle (beautiful), -bi (ugly), -de (tall/long), and -fushane (short). Most English adjectives correspond to “relatives” in Zulu, which behave more like verbs and use different agreement patterns.

Comparative of “Good” — Ngcono

The word ngcono (better) is the comparative form of -hle (good/beautiful) and appears frequently in Zulu. It can stand alone or combine with kuna-: Lokhu kungcono kunalokho means “This is better than that.”

Common Mistakes

English speakers often attempt to use a separate word for “than” after the adjective, saying something like “*mdala kuna mina” instead of the correct mdala kunami. Remember that the comparison word and the compared element form a single unit.

Another common error involves using the wrong noun class prefix with kuna-. The particle must agree with the noun class of what is being compared to.

Students sometimes forget that many English adjectives are expressed as stative verbs or relatives in Zulu, which affects the comparative structure.

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Section E: Cultural Context

The Zulu Worldview on Comparison

In traditional Zulu culture, direct comparison, especially of people, is approached with sensitivity. The concept of ubuntu (humanness, shared humanity) emphasizes interconnectedness rather than hierarchy. While the language certainly has robust comparative structures, their use in interpersonal contexts often reflects cultural values of humility and community.

Comparisons in Praise Poetry (Izibongo)

The rich tradition of Zulu praise poetry frequently employs comparison, but often through metaphor and elevated imagery rather than direct kuna- constructions. A warrior might be praised as being “like a lion” rather than “stronger than others.” This reflects the artistic preference for figurative language in formal registers.

Regional Variations

While the kuna- construction is standard across Zulu-speaking regions, some dialectal variations exist. In urban areas heavily influenced by other languages, speakers may occasionally use alternative constructions, though kuna- remains the normative form in both spoken and written Zulu.

Modern Usage

Contemporary Zulu speakers use kuna- comparisons freely in everyday speech, particularly in contexts of commercial comparison (”This phone is better than that one”), educational settings, and general conversation. The structure appears extensively in Zulu media, advertising, and literature.

Comparison and Respect

When comparing elders or persons of high status, Zulu speakers often employ indirect comparisons or hedge their statements out of respect. Saying someone is “wiser than the elders” might be phrased more carefully as “has great wisdom, like the elders” to avoid appearing disrespectful.

Borrowings and Code-Switching

In bilingual Zulu-English contexts, speakers sometimes use English “than” within otherwise Zulu sentences, especially in informal speech. However, this is considered non-standard and does not appear in formal writing or education.

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Section F: Literary Citation

From the Zulu New Testament (IBhayibheli eliNgcwele)

Matthew 11:11 — Jesus speaks of John the Baptist:

F-A: Interlinear Analysis

Ngiqinisile truly ngithi I-say kini to-you-PL Kwabazelwe among-those-born ngabesifazane by-women akuvelanga has-not-appeared omkhulu one-greater kunoJohane than-John uMbhapathizi the-Baptist kepha but omncane the-least embusweni in-kingdom wezulu of-heaven mkhulu is-great kunaye than-him

Ngiqinisile (ngì-qì-ní-sì-lè) truly ngithi (ngí-thì) I-say kini (kí-nì) to-you-PL Kwabazelwe (kwà-bà-zél-wè) among-those-born ngabesifazane (ngà-bè-sì-fá-zà-nè) by-women akuvelanga (à-kù-vé-lá-ngà) has-not-appeared omkhulu (óm-khù-lù) one-greater kunoJohane (kù-nó-Jó-hà-nè) than-John uMbhapathizi (ù-Mbhà-phà-thí-zì) the-Baptist kepha (ké-phà) but omncane (óm-ncà-nè) the-least embusweni (èm-bú-swé-nì) in-kingdom wezulu (wé-zù-lù) of-heaven mkhulu (m-khú-lù) is-great kunaye (kù-ná-yè) than-him

F-B: Natural Text with Translation

Ngiqinisile ngithi kini: Kwabazelwe ngabesifazane akuvelanga omkhulu kunoJohane uMbhapathizi; kepha omncane embusweni wezulu mkhulu kunaye.

“Truly I say to you: Among those born of women there has not appeared one greater than John the Baptist; but the least in the kingdom of heaven is greater than he.”

F-C: Original Zulu Text

Ngiqinisile ngithi kini: Kwabazelwe ngabesifazane akuvelanga omkhulu kunoJohane uMbhapathizi; kepha omncane embusweni wezulu mkhulu kunaye.

F-D: Grammar and Vocabulary Notes

This passage demonstrates two uses of the comparative kuna- construction. KunoJohane combines kuna- with the proper noun Johane (John), showing how names take the kuno- form without augment. Kunaye (than him) shows the pronominal form with the third person singular.

The adjective -khulu (great/big) appears in two forms: omkhulu (one who is great, using the relative concord) and mkhulu (is great, predicative form). This illustrates how Zulu adjectives function differently in attributive versus predicative positions.

Kwabazelwe ngabesifazane is a locative/circumstantial construction meaning “among those born by women” — a Hebraic expression meaning “among all humanity.”

The word kepha (but) introduces the contrast, showing that comparison in Zulu often appears in contrastive contexts.

F-E: Literary Context

The Zulu Bible translation represents one of the most significant literary achievements in the language, completed in 1883. It established many conventions for written Zulu and remains influential in both religious and secular contexts. The comparative structures in biblical Zulu reflect natural language patterns while also conveying the original Greek and Hebrew meanings with remarkable precision.

This particular verse showcases how Zulu handles the comparative superlative notion (”no one greater”) through the combination of negative + comparative: akuvelanga omkhulu (has not appeared one greater). The double comparison — first negative (”no one greater than John”) then positive (”the least... is greater than he”) — demonstrates the flexibility of the kuna- construction.

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Genre Section: Family Story (Indaba Yomndeni)

The following narrative presents a coherent story about family members comparing qualities and achievements, demonstrating the kuna- construction in natural discourse.

Part A: Interlinear Construed Text

50.16a Umndeni family wakwaMthembu of-Mthembu unabantwana has-children abane four Ubaba father wayehlezi always ethi saying umfana boy omdala older uhlakaniphile is-clever kunomfana than-boy omncane younger

50.16b Umndeni (ùm-ndé-nì) family wakwaMthembu (wà-kwà-Mthém-bù) of-Mthembu unabantwana (ù-nà-bàn-twá-nà) has-children abane (à-bá-nè) four Ubaba (ù-bá-bà) father wayehlezi (wà-yé-hlé-zì) always ethi (é-thì) saying umfana (ùm-fá-nà) boy omdala (óm-dà-là) older uhlakaniphile (ù-hlà-kà-nì-phí-lè) is-clever kunomfana (kù-nóm-fà-nà) than-boy omncane (óm-ncà-nè) younger

50.17a Kodwa but umama mother wayengavumelani did-not-agree Wayethi she-said ingane child ngayinye each ikhethekile is-special ngendlela in-way yayo its-own

50.17b Kodwa (kód-wà) but umama (ù-má-mà) mother wayengavumelani (wà-yé-ngà-vù-mé-là-nì) did-not-agree Wayethi (wà-yé-thì) she-said ingane (ín-gà-nè) child ngayinye (ngà-yín-yè) each ikhethekile (ì-khè-thé-kì-lè) is-special ngendlela (ngén-dlè-là) in-way yayo (yá-yò) its-own

50.18a USipho Sipho omdala the-eldest wayesebenza worked ngenkuthalo with-diligence enkulu great kunabo than-them bonke all ekhaya at-home

50.18b USipho (ù-Sí-phò) Sipho omdala (óm-dà-là) the-eldest wayesebenza (wà-yé-sè-bén-zà) worked ngenkuthalo (ngèn-kù-thá-lò) with-diligence enkulu (èn-kú-lù) great kunabo (kù-ná-bò) than-them bonke (bón-kè) all ekhaya (é-khà-yà) at-home

50.19a UThandi Thandi yena she wayekwazi knew-how ukupheka to-cook ngcono better kunoSipho than-Sipho Ukudla food kwakhe her kwakumnandi was-delicious kunokwanoma than-of-any ubani person

50.19b UThandi (ù-Thán-dì) Thandi yena (yé-nà) she wayekwazi (wà-yé-kwá-zì) knew-how ukupheka (ù-kù-phé-kà) to-cook ngcono (n-gcó-nò) better kunoSipho (kù-nó-Sì-phò) than-Sipho Ukudla (ù-kú-dlà) food kwakhe (kwá-khè) her kwakumnandi (kwà-kùm-nán-dì) was-delicious kunokwanoma (kù-nó-kwà-nó-mà) than-of-any ubani (ù-bá-nì) person

50.20a UMandla Mandla wayegijima ran ngokushesha quickly kunabafowabo than-his-brothers Wayewina he-won imijaho races eminingi many esikoleni at-school

50.20b UMandla (ù-Mán-dlà) Mandla wayegijima (wà-yé-gì-jí-mà) ran ngokushesha (ngò-kù-shé-shà) quickly kunabafowabo (kù-nà-bá-fò-wà-bò) than-his-brothers Wayewina (wà-yé-wí-nà) he-won imijaho (ì-mì-já-hò) races eminingi (è-mì-nín-gì) many esikoleni (è-sì-kó-lè-nì) at-school

50.21a UNomusa Nomusa omncane the-youngest wayethanda loved izincwadi books ukwedlula surpassing bonke all Wayefunda she-read incwadi book nganye one ngosuku per-day

50.21b UNomusa (ù-Nó-mù-sà) Nomusa omncane (óm-ncà-nè) the-youngest wayethanda (wà-yé-thán-dà) loved izincwadi (ì-zìn-cwá-dì) books ukwedlula (ù-kwè-dlú-là) surpassing bonke (bón-kè) all Wayefunda (wà-yé-fún-dà) she-read incwadi (ìn-cwá-dì) book nganye (ngà-nyé) one ngosuku (ngó-sù-kù) per-day

50.22a Ngolunye one usuku day ubaba father wabuza asked umbuzo question Ubani who phakathi among kwenu you ongcono is-better kunomunye than-another

50.22b Ngolunye (ngó-lù-nyè) one usuku (ù-sú-kù) day ubaba (ù-bá-bà) father wabuza (wà-bú-zà) asked umbuzo (ùm-bú-zò) question Ubani (ù-bá-nì) who phakathi (phà-ká-thì) among kwenu (kwé-nù) you ongcono (ón-gcò-nò) is-better kunomunye (kù-nó-mù-nyè) than-another

50.23a Abantwana children bathula were-silent Babengazi they-did-not-know ukuthi that bathini they-should-say-what Ekugcineni at-last uSipho Sipho wakhuluma spoke

50.23b Abantwana (à-bàn-twá-nà) children bathula (bà-thú-là) were-silent Babengazi (bà-bé-ngá-zì) they-did-not-know ukuthi (ù-kù-thì) that bathini (bà-thí-nì) they-should-say-what Ekugcineni (è-kù-gcì-né-nì) at-last uSipho (ù-Sí-phò) Sipho wakhuluma (wà-khú-lù-mà) spoke

50.24a Baba father thina we sihlukene are-different ngezindlela in-ways eziningi many UThandi Thandi upheka cooks ngcono better kunami than-me kodwa but mina I ngilima farm ngcono better kunaye than-her

50.24b Baba (bá-bà) father thina (thí-nà) we sihlukene (sì-hlù-ké-nè) are-different ngezindlela (ngè-zìn-dlé-là) in-ways eziningi (è-zì-nín-gì) many UThandi (ù-Thán-dì) Thandi upheka (ù-phé-kà) cooks ngcono (n-gcó-nò) better kunami (kù-ná-mì) than-me kodwa (kód-wà) but mina (mí-nà) I ngilima (ngì-lí-mà) farm ngcono (n-gcó-nò) better kunaye (kù-ná-yè) than-her

50.25a UMandla Mandla ugijima runs ngokushesha quickly kunathi than-us sonke all kodwa but uNomusa Nomusa ufunda reads ngcono better kunaye than-him

50.25b UMandla (ù-Mán-dlà) Mandla ugijima (ù-gì-jí-mà) runs ngokushesha (ngò-kù-shé-shà) quickly kunathi (kù-ná-thì) than-us sonke (són-kè) all kodwa (kód-wà) but uNomusa (ù-Nó-mù-sà) Nomusa ufunda (ù-fún-dà) reads ngcono (n-gcó-nò) better kunaye (kù-ná-yè) than-him

50.26a Ubaba father wamamatheka smiled Abantwana children bami my ninonke you-all nibomvu are-precious kunegolide than-gold Akekho there-is-no-one ongcono who-is-better kunomunye than-another

50.26b Ubaba (ù-bá-bà) father wamamatheka (wà-mà-mà-thé-kà) smiled Abantwana (à-bàn-twá-nà) children bami (bá-mì) my ninonke (ní-nón-kè) you-all nibomvu (ní-bóm-vù) are-precious kunegolide (kù-né-gò-lí-dè) than-gold Akekho (à-ké-khò) there-is-no-one ongcono (ón-gcò-nò) who-is-better kunomunye (kù-nó-mù-nyè) than-another

50.27a Umama mother wangenela joined Yebo yes uthando love lwaluphelele was-complete kunazo than-them zonke all izinto things Umndeni family onabantu that-has-people abathandanayo who-love-each-other ucebile is-rich kunowonke than-any omunye other

50.27b Umama (ù-má-mà) mother wangenela (wà-ngé-né-là) joined Yebo (yé-bò) yes uthando (ù-thán-dò) love lwaluphelele (lwà-lù-phé-lé-lè) was-complete kunazo (kù-ná-zò) than-them zonke (zón-kè) all izinto (ì-zín-tò) things Umndeni (ùm-ndé-nì) family onabantu (ó-nà-bá-ntù) that-has-people abathandanayo (à-bà-thàn-dà-ná-yò) who-love-each-other ucebile (ù-cé-bì-lè) is-rich kunowonke (kù-nó-wón-kè) than-any omunye (ó-mù-nyè) other

50.28a Kusukela from ngalolo that suku day abantwana children abazange never baphinde again baqhathanise compared Bafunda they-learned ukuthi that bonke all babalulekile are-important ngokulinganayo equally

50.28b Kusukela (kù-sù-ké-là) from ngalolo (ngà-ló-lò) that suku (sú-kù) day abantwana (à-bàn-twá-nà) children abazange (à-bá-zà-ngè) never baphinde (bà-phín-dè) again baqhathanise (bà-qhà-thà-ní-sè) compared Bafunda (bà-fún-dà) they-learned ukuthi (ù-kù-thì) that bonke (bón-kè) all babalulekile (bà-bà-lù-lé-kì-lè) are-important ngokulinganayo (ngò-kù-lìn-gà-ná-yò) equally

50.29a Umndeni family omkhulu big ungcono is-better kunemali than-money Ubunye unity bunamandla has-strength kunobuningi than-multitude

50.29b Umndeni (ùm-ndé-nì) family omkhulu (óm-khù-lù) big ungcono (ùn-gcó-nò) is-better kunemali (kù-né-mà-lì) than-money Ubunye (ù-bú-nyè) unity bunamandla (bù-nà-mán-dlà) has-strength kunobuningi (kù-nó-bù-nín-gì) than-multitude

50.30a Nangamuhla even-today umndeni family wakwaMthembu of-Mthembu usakhumbula still-remembers isifundo lesson leso that Uthando love lungcono is-better kunokuqhathanisa than-comparing

50.30b Nangamuhla (nà-ngà-mú-hlà) even-today umndeni (ùm-ndé-nì) family wakwaMthembu (wà-kwà-Mthém-bù) of-Mthembu usakhumbula (ù-sà-khúm-bù-là) still-remembers isifundo (ì-sì-fún-dò) lesson leso (lé-sò) that Uthando (ù-thán-dò) love lungcono (lùn-gcó-nò) is-better kunokuqhathanisa (kù-nò-kù-qhà-thà-ní-sà) than-comparing

Part B: Natural Sentences

50.16 Umndeni wakwaMthembu unabantwana abane. Ubaba wayehlezi ethi umfana omdala uhlakaniphile kunomfana omncane. “The Mthembu family has four children. Father always said the older boy was cleverer than the younger boy.”

50.17 Kodwa umama wayengavumelani. Wayethi ingane ngayinye ikhethekile ngendlela yayo. “But mother did not agree. She said each child is special in its own way.”

50.18 USipho omdala wayesebenza ngenkuthalo enkulu kunabo bonke ekhaya. “Sipho, the eldest, worked with greater diligence than all of them at home.”

50.19 UThandi yena wayekwazi ukupheka ngcono kunoSipho. Ukudla kwakhe kwakumnandi kunokwanoma ubani. “As for Thandi, she knew how to cook better than Sipho. Her food was more delicious than anyone’s.”

50.20 UMandla wayegijima ngokushesha kunabafowabo. Wayewina imijaho eminingi esikoleni. “Mandla ran faster than his brothers. He won many races at school.”

50.21 UNomusa omncane wayethanda izincwadi ukwedlula bonke. Wayefunda incwadi nganye ngosuku. “Nomusa, the youngest, loved books more than everyone. She read one book per day.”

50.22 Ngolunye usuku ubaba wabuza umbuzo: “Ubani phakathi kwenu ongcono kunomunye?” “One day father asked a question: ‘Who among you is better than another?’”

50.23 Abantwana bathula. Babengazi ukuthi bathini. Ekugcineni uSipho wakhuluma. “The children were silent. They did not know what to say. At last Sipho spoke.”

50.24 “Baba, thina sihlukene ngezindlela eziningi. UThandi upheka ngcono kunami, kodwa mina ngilima ngcono kunaye.” “’Father, we are different in many ways. Thandi cooks better than me, but I farm better than her.’”

50.25 “UMandla ugijima ngokushesha kunathi sonke, kodwa uNomusa ufunda ngcono kunaye.” “’Mandla runs faster than all of us, but Nomusa reads better than him.’”

50.26 Ubaba wamamatheka. “Abantwana bami, ninonke nibomvu kunegolide. Akekho ongcono kunomunye.” “Father smiled. ‘My children, you are all more precious than gold. No one is better than another.’”

50.27 Umama wangenela: “Yebo, uthando lwaluphelele kunazo zonke izinto. Umndeni onabantu abathandanayo ucebile kunowonke omunye.” “Mother joined: ‘Yes, love was complete above all things. A family with people who love each other is richer than any other.’”

50.28 Kusukela ngalolo suku, abantwana abazange baphinde baqhathanise. Bafunda ukuthi bonke babalulekile ngokulinganayo. “From that day, the children never compared again. They learned that all are equally important.”

50.29 Umndeni omkhulu ungcono kunemali. Ubunye bunamandla kunobuningi. “A big family is better than money. Unity has more strength than multitude.”

50.30 Nangamuhla umndeni wakwaMthembu usakhumbula isifundo leso. Uthando lungcono kunokuqhathanisa. “Even today the Mthembu family still remembers that lesson. Love is better than comparing.”

Part C: Target Language Only

50.16 Umndeni wakwaMthembu unabantwana abane. Ubaba wayehlezi ethi umfana omdala uhlakaniphile kunomfana omncane.

50.17 Kodwa umama wayengavumelani. Wayethi ingane ngayinye ikhethekile ngendlela yayo.

50.18 USipho omdala wayesebenza ngenkuthalo enkulu kunabo bonke ekhaya.

50.19 UThandi yena wayekwazi ukupheka ngcono kunoSipho. Ukudla kwakhe kwakumnandi kunokwanoma ubani.

50.20 UMandla wayegijima ngokushesha kunabafowabo. Wayewina imijaho eminingi esikoleni.

50.21 UNomusa omncane wayethanda izincwadi ukwedlula bonke. Wayefunda incwadi nganye ngosuku.

50.22 Ngolunye usuku ubaba wabuza umbuzo: “Ubani phakathi kwenu ongcono kunomunye?”

50.23 Abantwana bathula. Babengazi ukuthi bathini. Ekugcineni uSipho wakhuluma.

50.24 “Baba, thina sihlukene ngezindlela eziningi. UThandi upheka ngcono kunami, kodwa mina ngilima ngcono kunaye.”

50.25 “UMandla ugijima ngokushesha kunathi sonke, kodwa uNomusa ufunda ngcono kunaye.”

50.26 Ubaba wamamatheka. “Abantwana bami, ninonke nibomvu kunegolide. Akekho ongcono kunomunye.”

50.27 Umama wangenela: “Yebo, uthando lwaluphelele kunazo zonke izinto. Umndeni onabantu abathandanayo ucebile kunowonke omunye.”

50.28 Kusukela ngalolo suku, abantwana abazange baphinde baqhathanise. Bafunda ukuthi bonke babalulekile ngokulinganayo.

50.29 Umndeni omkhulu ungcono kunemali. Ubunye bunamandla kunobuningi.

50.30 Nangamuhla umndeni wakwaMthembu usakhumbula isifundo leso. Uthando lungcono kunokuqhathanisa.

Part D: Grammar Notes for Genre Section

The family story demonstrates several advanced uses of the kuna- construction:

Comparisons with Proper Nouns: The story uses names directly with kuna-: kunoSipho (than Sipho), following the pattern kuno- + name.

Reflexive Comparative: The phrase kunomunye (than another) shows how Zulu creates comparative expressions with indefinite referents.

Comparative with Abstract Nouns: The story includes comparisons involving abstract concepts: kunegolide (than gold), kunemali (than money), kunokuqhathanisa (than comparing).

Alternative Comparative with ukwedlula: The phrase ukwedlula bonke (surpassing all/more than all) shows the verbal alternative to the kuna- construction.

Possessive Comparatives in Context: Examples like kunabo bonke (than all of them) demonstrate how possessive and quantifier elements combine with the comparative.

Comparative Negation: The phrase Akekho ongcono kunomunye (There is no one better than another) shows how negation interacts with comparatives.

Comparative with Demonstratives: Forms like kunazo zonke izinto (than all things) show the demonstrative pronoun in comparative contexts.

The story also illustrates the cultural value of ubuntu (shared humanity), where the moral lesson explicitly challenges the comparative mindset in favor of recognizing each person’s unique worth.

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Pronunciation Guide

Vowels in Zulu:

Zulu has five vowel sounds, similar to Spanish or Italian. a is pronounced as in “father.” e is pronounced as in “bed.” i is pronounced as in “see.” o is pronounced as in “go.” u is pronounced as in “food.”

Click Consonants:

Zulu famously has three click consonants, though they do not appear frequently in the comparative constructions of this lesson. c represents the dental click, made by pulling the tongue sharply away from the teeth (like a “tsk” sound). q represents the alveolar click, made by pulling the tongue from the roof of the mouth (like a popping cork). x represents the lateral click, made at the side of the mouth (like encouraging a horse).

Other Consonant Notes:

kh is an aspirated k, with a puff of air. ph is an aspirated p, not an “f” sound. th is an aspirated t, not the English “th” sound. hl is a voiceless lateral fricative (blow air past the side of the tongue). dl is similar to the “dl” in “badly” but with the tongue further back. ng at the beginning of a word is a single sound, as in “singer” (not “finger”).

Tone:

Zulu is a tonal language with high and low tones that can distinguish meaning. However, tone is not marked in standard orthography. In the pronunciation guides provided in this lesson, accent marks indicate tone where pedagogically helpful: acute (á) for high tone, grave (à) for low tone.

Stress:

Zulu words are generally stressed on the penultimate (second-to-last) syllable. In longer words, secondary stress may fall on alternating preceding syllables.

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About This Course

The Latinum Institute Modern Language Course Series

This lesson is part of the Latinum Institute’s Modern Language Course series, designed specifically for autodidact learners who wish to acquire languages through systematic, comprehensible input. The methodology draws on decades of experience in language education, combining traditional grammatical instruction with the interlinear glossing approach that has proven highly effective for independent study.

The Latinum Institute has been creating language learning materials since 2006. To read reviews from students who have used our courses, visit: https://uk.trustpilot.com/review/latinum.org.uk

The Interlinear Glossing Method

The construed text format used in Section A presents each word of the target language with its grammatical function and English equivalent directly beneath it. This allows learners to comprehend the structure of Zulu sentences immediately, without needing to consult external dictionaries or grammar references. The two-line format for each example provides both the immediate comprehension (line a) and detailed pronunciation guidance (line b).

For languages using non-Latin scripts, this method would present the native script followed by romanization and glosses. Since Zulu uses the Latin alphabet, the method adapts to focus on pronunciation guidance and grammatical analysis.

CSV-Based Curriculum

This course follows a carefully designed curriculum based on word frequency, ensuring that learners acquire the most useful vocabulary first. Lesson 50 covers the concept of “than” (comparison), a fundamental grammatical function that enables sophisticated expression across all contexts.

Further Study

For the complete course index and additional resources, visit: https://latinum.substack.com/p/index

The Latinum Institute recommends supplementing these written lessons with audio resources and, where possible, conversation practice with native speakers. The interlinear method provides the foundation for understanding; active use builds fluency.

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Lesson 50 Complete

✓ Zulu Lesson 50 (kuna- / than) — Latinum Institute Modern Language Course

Lesson 49 Zulu (isiZulu): A Latinum Institute Modern Language Course

Ukuza — To Come: The Verb of Arrival, Approach, and Becoming

Subject Line: nexal_zulu_49_ukuza_come_verb_motion_arrival

Introduction

The Zulu verb stem -za means “to come” and represents one of the most fundamental motion verbs in isiZulu. The infinitive form is ukuza /u.ku.za/. This monosyllabic verb root carries exceptional characteristics that set it apart from other Zulu verbs, making it essential for learners to master early.

Unlike most monosyllabic verbs that take the prefix yi- in the imperative, -za uniquely takes the prefix wo-, producing the command forms woza (come! singular) and wozani (come! plural). This irregularity reflects the verb’s ancient pedigree in the Bantu language family.

Perhaps most significantly, -za serves double duty in Zulu grammar: beyond its lexical meaning “to come,” it functions as the auxiliary verb forming the immediate future tense. When you say ngizohamba (”I will go soon”), the -zo- element derives from -za + uku-, literally meaning “I come to go.” This grammaticalization of “come” into a future marker parallels developments in many world languages, where motion toward the speaker evolves into futurity.

In this lesson, you will encounter -za across multiple persons (ngi-, u-, si-, ni-, ba-), tenses (present, past, future), moods (indicative, imperative, subjunctive), and polarities (positive, negative). The thirty examples demonstrate how this deceptively simple verb permeates Zulu expression.

FAQ: What does “ukuza” mean in Zulu? Ukuza is the Zulu infinitive meaning “to come.” It expresses movement toward the speaker or a reference point, arrival, approach, and by extension, becoming or happening. The verb stem -za also forms the grammatical basis for the immediate future tense in Zulu.

Course Index: https://latinum.substack.com/p/index

Key Takeaways

Woza! — The imperative “Come!” uses the exceptional prefix wo- rather than the standard yi- for monosyllabic verbs

Double Function — The verb -za means “come” but also serves as the auxiliary creating the immediate future tense (-zo-)

Sentence Position Matters — Use ngiyeza (with -ya-) when the verb ends the sentence; use ngiza (without -ya-) when something follows

Vowel Coalescence — In past tense, ngi- + a- + za becomes ngeza through vowel merging

Negative Formation — “I do not come” is angizi (a- + ngi- + zi with final vowel change)

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Section A: Interlinear Construed Text

49.1a Woza come-IMP lapha here

49.1b Woza (WOH-zah) come-IMP lapha (LAH-pah) here

49.2a Ngiyeza I-come manje now

49.2b Ngiyeza (ngee-YEH-zah) I-come manje (MAHN-jeh) now

49.3a Uyeza he/she-comes ekhaya to-home

49.3b Uyeza (oo-YEH-zah) he/she-comes ekhaya (eh-KAH-yah) to-home

49.4a Siyeza we-come sonke all

49.4b Siyeza (see-YEH-zah) we-come sonke (SOHN-keh) all

49.5a Wozani come-IMP.PL nonke all-of-you

49.5b Wozani (woh-ZAH-nee) come-IMP.PL nonke (NOHN-keh) all-of-you

49.6a Bayeza they-come kusasa tomorrow

49.6b Bayeza (bah-YEH-zah) they-come kusasa (koo-SAH-sah) tomorrow

49.7a Ngiza I-come nawe with-you

49.7b Ngiza (NGEE-zah) I-come nawe (NAH-weh) with-you

49.8a Uza you-come nini when

49.8b Uza (OO-zah) you-come nini (NEE-nee) when

49.9a Izivakashi the-visitors ziyeza they-come

49.9b Izivakashi (ee-zee-vah-KAH-shee) the-visitors ziyeza (zee-YEH-zah) they-come

49.10a Angizi I-do-not-come namhlanje today

49.10b Angizi (ah-NGEE-zee) I-do-not-come namhlanje (nahm-HLAH-njeh) today

49.11a Ngizile I-have-come ukuzobona to-come-see wena you

49.11b Ngizile (ngee-ZEE-leh) I-have-come ukuzobona (oo-koo-zoh-BOH-nah) to-come-see wena (WEH-nah) you

49.12a Ubaba father uzile he-has-come izolo yesterday

49.12b Ubaba (oo-BAH-bah) father uzile (oo-ZEE-leh) he-has-come izolo (ee-ZOH-loh) yesterday

49.13a Ngizokuza I-will-come ekuseni in-morning

49.13b Ngizokuza (ngee-zoh-KOO-zah) I-will-come ekuseni (eh-koo-SEH-nee) in-morning

49.14a Abantwana the-children abezi they-did-not-come esikoleni to-school

49.14b Abantwana (ah-bahn-TWAH-nah) the-children abezi (ah-BEH-zee) they-did-not-come esikoleni (eh-see-koh-LEH-nee) to-school

49.15a Uma if uza you-come ngizojabula I-will-be-happy

49.15b Uma (OO-mah) if uza (OO-zah) you-come ngizojabula (ngee-zoh-jah-BOO-lah) I-will-be-happy

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Section B: Natural Sentences

49.1 Woza lapha. Woza lapha. “Come here.”

49.2 Ngiyeza manje. Ngiyeza manje. “I am coming now.”

49.3 Uyeza ekhaya. Uyeza ekhaya. “He/She is coming home.”

49.4 Siyeza sonke. Siyeza sonke. “We are all coming.”

49.5 Wozani nonke. Wozani nonke. “Come, all of you.”

49.6 Bayeza kusasa. Bayeza kusasa. “They are coming tomorrow.”

49.7 Ngiza nawe. Ngiza nawe. “I am coming with you.”

49.8 Uza nini? Uza nini? “When are you coming?”

49.9 Izivakashi ziyeza. Izivakashi ziyeza. “The visitors are coming.”

49.10 Angizi namhlanje. Angizi namhlanje. “I am not coming today.”

49.11 Ngizile ukuzobona wena. Ngizile ukuzobona wena. “I have come to see you.”

49.12 Ubaba uzile izolo. Ubaba uzile izolo. “Father came yesterday.”

49.13 Ngizokuza ekuseni. Ngizokuza ekuseni. “I will come in the morning.”

49.14 Abantwana abezi esikoleni. Abantwana abezi esikoleni. “The children did not come to school.”

49.15 Uma uza, ngizojabula. Uma uza, ngizojabula. “If you come, I will be happy.”

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Section C: Target Language Text Only

49.1 Woza lapha. Woza lapha.

49.2 Ngiyeza manje. Ngiyeza manje.

49.3 Uyeza ekhaya. Uyeza ekhaya.

49.4 Siyeza sonke. Siyeza sonke.

49.5 Wozani nonke. Wozani nonke.

49.6 Bayeza kusasa. Bayeza kusasa.

49.7 Ngiza nawe. Ngiza nawe.

49.8 Uza nini? Uza nini?

49.9 Izivakashi ziyeza. Izivakashi ziyeza.

49.10 Angizi namhlanje. Angizi namhlanje.

49.11 Ngizile ukuzobona wena. Ngizile ukuzobona wena.

49.12 Ubaba uzile izolo. Ubaba uzile izolo.

49.13 Ngizokuza ekuseni. Ngizokuza ekuseni.

49.14 Abantwana abezi esikoleni. Abantwana abezi esikoleni.

49.15 Uma uza, ngizojabula. Uma uza, ngizojabula.

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Section D: Grammar Explanation

These are the grammar rules for -za (to come).

The Verb Root and Infinitive

The verb root -za is monosyllabic (one syllable). The infinitive ukuza uses the Class 15 noun prefix uku-, which converts verb stems into verbal nouns. All Zulu infinitives follow this pattern: uku- + verb stem.

Subject Concords

Zulu verbs require subject concords—prefixes indicating who performs the action. These attach directly before the verb stem (or before tense markers):

Personal Subject Concords: ngi- = I; u- = you (singular) / he / she; si- = we; ni- = you (plural); ba- = they (Class 2, humans)

Note that u- serves for both second person singular “you” and third person singular “he/she.” Context distinguishes them.

The Exceptional Imperative

Most monosyllabic verbs form the imperative with the prefix yi- (e.g., yidla! = eat!). However, -za exceptionally uses wo-:

Singular: woza (come!) Plural: wozani (come, all of you!)

This irregularity must be memorized. The form woza is ubiquitous in Zulu—you will hear it constantly in invitations, summons, and everyday commands.

Present Tense: Long and Short Forms

Zulu has two present tense forms distinguished by the presence of -ya-:

Long form (sentence-final, with penultimate lengthening): ngi- + ya- + za = ngiyeza (I am coming) u- + ya- + za = uyeza (you are/he/she is coming) si- + ya- + za = siyeza (we are coming) ni- + ya- + za = niyeza (you all are coming) ba- + ya- + za = bayeza (they are coming)

Short form (when object or complement follows): Ngiza nawe (I come with you) Uza nini? (When do you come?)

The rule: Use -ya- when the verb ends the clause; omit it when something follows the verb.

Recent Past Tense (Perfect)

The recent past changes the final vowel -a to -ile (long form) or -e (short form):

Long form (sentence-final): ngizile, uzile, sizile, nizile, bazile Short form (with adjuncts): ngize, uze, size, nize, baze

Example: Ngizile (I have come / I came) vs. Ngize izolo (I came yesterday)

Remote Past Tense

The remote past inserts -a- after the subject concord, causing vowel coalescence:

ngi- + a- + za → ngeza (I came [long ago]) u- + a- + za → weza (you/he/she came) si- + a- + za → seza (we came) ba- + a- → beza (they came)

Near Future Tense

The near future uses -zo- after the subject concord:

ngi- + zo- + (ku)za = ngizokuza (I will come soon) u- + zo- + (ku)za = uzokuza (you will come)

Crucially, this -zo- derives from -za + uku-! The verb “come” has grammaticalized into the future tense auxiliary. When you say ngizohamba (I will go), you literally express “I come to go.”

Negative Formation

Negation adds a- at the beginning and changes the final vowel:

Present negative: a- + ngi- + zi = angizi (I do not come) Past negative: a- + ngi- + zanga = angizanga (I did not come) Future negative: a- + ngi- + zukuza = angizukuza (I will not come)

Common Mistakes

Forgetting -ya- in sentence-final position: Say “Ngiyeza” not “Ngiza” when the verb ends your utterance.

Using yi- for imperative: The imperative is “Woza!” never “*Yiza!”

Confusing -za meaning “come” with -zo- future marker: They share an origin but function differently. “Ngizoza” (I will come) contains both: ngi-zo-za.

Wrong past tense selection: Recent past (uzile) implies recent completion; remote past (weza) implies distant time or narrative past.

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Section E: Cultural Context

Woza! — The Universal Invitation

The command woza permeates Zulu social life. It serves as invitation, welcome, summons, and encouragement. When a mother calls her children for dinner, when a vendor attracts customers, when friends gather someone into a conversation—all use woza. The plural wozani extends this welcome to groups.

This verb appears in numerous compound expressions: Woza ekhaya (Come home), Woza sidle (Come, let us eat), Wozani sihlale phansi (Come, let us sit down). The warmth encoded in this simple command reflects the Zulu value of hospitality and communal gathering.

Arrival and Ubuntu

In Zulu culture, the arrival of a visitor triggers important social protocols. The visitor announces their presence; the host responds with welcome. This exchange reinforces ubuntu—the philosophy that one’s humanity is bound up with others’. When someone comes, they bring not merely their physical presence but their contribution to the collective.

The phrase Siyakwamukela (We receive/welcome you) often follows when someone arrives after being called with Woza. The reciprocal nature of coming and welcoming creates social bonds.

Future Tense and the Verb “Come”

The linguistic fact that Zulu’s immediate future tense derives from “come” (ngizo- from -za) reflects a worldview where the future approaches the present—the future “comes to” us rather than us “going to” it. This conceptualization appears in many Bantu and other African languages, and indeed in Romance languages (French je vais from aller, “to go”).

Regional Pronunciation

Zulu is spoken across KwaZulu-Natal province and in urban centers throughout South Africa. While the standard forms taught here are widely understood, listeners may encounter slight variations in pronunciation, particularly regarding tone patterns and vowel length. The standardized written form unifies these variants.

Modern Usage

In contemporary South African media, music, and everyday speech, woza appears constantly. Radio DJs use it to invite listeners: “Woza ku-Friday!” (Come to Friday!). Song titles feature the word. Business slogans incorporate it. The verb’s versatility and emotional warmth make it a cornerstone of modern Zulu expression.

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Section F: Literary Citation

The following passage is composed in the style of traditional Zulu oral poetry (izibongo), drawing on the forms and imagery characteristic of praise poetry while incorporating the lesson verb -za prominently. This pedagogical text demonstrates how the verb functions in elevated literary register.

F-A: Interlinear Construed Text

Woza come-IMP mkhululi liberator wezizwe of-nations

Woza come-IMP njengomoya like-wind ophephethela which-blows emathafeni across-plains

Siyeza we-come sikukhumbula remembering-you wena you oweza who-came

Ngesikhathi at-time sobumnyama of-darkness weza you-came nokukhanya with-light

Bayeza they-come abantwana the-children bakho your

Bezobonga coming-to-thank ubuhle the-beauty bokufika of-arrival kwakho your

Woza (WOH-zah) come-IMP mkhululi (m-koo-LOO-lee) liberator wezizwe (weh-ZEEZ-weh) of-nations

Woza (WOH-zah) come-IMP njengomoya (njeh-ngoh-MOH-yah) like-wind ophephethela (oh-peh-peh-TEH-lah) which-blows emathafeni (eh-mah-tah-FEH-nee) across-plains

Siyeza (see-YEH-zah) we-come sikukhumbula (see-koo-koom-BOO-lah) remembering-you wena (WEH-nah) you oweza (oh-WEH-zah) who-came

Ngesikhathi (ngeh-see-KAH-tee) at-time sobumnyama (soh-boom-NYAH-mah) of-darkness weza (WEH-zah) you-came nokukhanya (noh-koo-KAH-nyah) with-light

Bayeza (bah-YEH-zah) they-come abantwana (ah-bahn-TWAH-nah) the-children bakho (BAH-koh) your

Bezobonga (beh-zoh-BOH-ngah) coming-to-thank ubuhle (oo-BOO-hleh) the-beauty bokufika (boh-koo-FEE-kah) of-arrival kwakho (KWAH-koh) your

F-B: Natural Text with Translation

Woza, mkhululi wezizwe, Woza njengomoya ophephethela emathafeni. Siyeza sikukhumbula wena oweza Ngesikhathi sobumnyama weza nokukhanya. Bayeza abantwana bakho, Bezobonga ubuhle bokufika kwakho.

“Come, liberator of nations, Come like the wind that blows across the plains. We come remembering you who came— In the time of darkness, you came with light. Your children come, Coming to give thanks for the beauty of your arrival.”

F-C: Target Language Only

Woza, mkhululi wezizwe, Woza njengomoya ophephethela emathafeni. Siyeza sikukhumbula wena oweza Ngesikhathi sobumnyama weza nokukhanya. Bayeza abantwana bakho, Bezobonga ubuhle bokufika kwakho.

F-D: Grammar and Vocabulary Notes

This passage demonstrates multiple forms of -za:

Woza — Imperative singular, addressing the honored figure directly

Siyeza — First person plural present indicative, “we are coming/we come”

Oweza — Relative form using the relative concord o- (who) + past tense weza, meaning “who came”

Weza — Remote past (u- + a- + za → weza through coalescence), “you came”

Bayeza — Third person plural (Class 2) present, “they are coming”

Bezobonga — Participial form: ba- + e- + zo- + bonga, “coming to thank/praise” — note how the immediate future auxiliary -zo- (from -za) appears here meaning “in order to”

The text also shows bokufika (of arriving/of the arrival), using the related verb -fika (to arrive), which complements -za semantically. Where -za emphasizes motion toward, -fika emphasizes reaching the destination.

F-E: Literary Context

This pedagogical composition draws on the tradition of Zulu praise poetry (izibongo), which employs heightened language, parallelism, and nature imagery to honor individuals or concepts. The great Zulu poets Benedict Wallet Vilakazi (1906-1947) and Mazisi Kunene (1930-2006) developed this oral tradition into written literary art. Vilakazi’s collection Inkondlo kaZulu (Zulu Songs, 1935) and Kunene’s Emperor Shaka the Great (1979) exemplify how traditional Zulu poetic forms can achieve literary permanence.

The repetition of woza at line openings imitates the parallelism characteristic of izibongo. The interplay between past forms (oweza, weza) and present forms (siyeza, bayeza) creates temporal depth typical of praise poetry, which moves fluidly between historical events and present response.

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Genre Section: Dialogue — The Homecoming

A conversation between family members as a relative returns home after working in the city.

Part A: Interlinear Construed Text

49.16a Umama mother ubona sees imoto car iyeza it-comes emgwaqeni on-road

49.16b Umama (oo-MAH-mah) mother ubona (oo-BOH-nah) sees imoto (ee-MOH-toh) car iyeza (ee-YEH-zah) it-comes emgwaqeni (eh-mgwah-KWEH-nee) on-road

49.17a Woza come ubone you-see Sipho Sipho uyeza he-comes

49.17b Woza (WOH-zah) come ubone (oo-BOH-neh) you-see Sipho (SEE-poh) Sipho uyeza (oo-YEH-zah) he-comes

49.18a Ubaba father uphuma comes-out endlini from-house ngokushesha quickly

49.18b Ubaba (oo-BAH-bah) father uphuma (oo-POO-mah) comes-out endlini (eh-NDLEE-nee) from-house ngokushesha (ngoh-koo-SHEH-shah) quickly

49.19a Ngempela truly uyeza he-comes indodana son yethu our

49.19b Ngempela (ngem-PEH-lah) truly uyeza (oo-YEH-zah) he-comes indodana (ee-ndoh-DAH-nah) son yethu (YEH-too) our

49.20a Abantwana the-children bagijima they-run beza coming kumhlangabeza to-meet-him

49.20b Abantwana (ah-bahn-TWAH-nah) the-children bagijima (bah-gee-JEE-mah) they-run beza (BEH-zah) coming kumhlangabeza (koo-mhlah-ngah-BEH-zah) to-meet-him

49.21a Sawubona hello Sipho Sipho ufike you-have-arrived kahle well

49.21b Sawubona (sah-woo-BOH-nah) hello Sipho (SEE-poh) Sipho ufike (oo-FEE-keh) you-have-arrived kahle (KAH-hleh) well

49.22a Ngizile I-have-come ukuzobona to-see nina you-all nonke all

49.22b Ngizile (ngee-ZEE-leh) I-have-come ukuzobona (oo-koo-zoh-BOH-nah) to-see nina (NEE-nah) you-all nonke (NOHN-keh) all

49.23a Bengikukhumbula I-was-missing kakhulu greatly mama mother

49.23b Bengikukhumbula (beh-ngee-koo-koom-BOO-lah) I-was-missing kakhulu (kah-KOO-loo) greatly mama (MAH-mah) mother

49.24a Nami I-also ngikukhumbulile I-have-missed ndodana son yami my

49.24b Nami (NAH-mee) I-also ngikukhumbulile (ngee-koo-koom-boo-LEE-leh) I-have-missed ndodana (ndoh-DAH-nah) son yami (YAH-mee) my

49.25a Uzokuhlala you-will-stay isikhathi time esingakanani how-much

49.25b Uzokuhlala (oo-zoh-koo-HLAH-lah) you-will-stay isikhathi (ee-see-KAH-tee) time esingakanani (eh-see-ngah-kah-NAH-nee) how-much

49.26a Ngizokuhlala I-will-stay izinsuku days eziyishumi ten

49.26b Ngizokuhlala (ngee-zoh-koo-HLAH-lah) I-will-stay izinsuku (ee-zee-NSOO-koo) days eziyishumi (eh-zee-yee-SHOO-mee) ten

49.27a Kuhle good lokho that wonke everyone umuntu person uyajabula is-happy

49.27b Kuhle (KOO-hleh) good lokho (LOH-koh) that wonke (WOHN-keh) everyone umuntu (oo-MOON-too) person uyajabula (oo-yah-jah-BOO-lah) is-happy

49.28a Uzokuza you-will-come futhi again ngonyaka year ozayo coming

49.28b Uzokuza (oo-zoh-KOO-zah) you-will-come futhi (FOO-tee) again ngonyaka (ngoh-NYAH-kah) year ozayo (oh-ZAH-yoh) coming

49.29a Yebo yes ngizokuza I-will-come njalo always uma if nginemali I-have-money

49.29b Yebo (YEH-boh) yes ngizokuza (ngee-zoh-KOO-zah) I-will-come njalo (NJAH-loh) always uma (OO-mah) if nginemali (ngee-neh-MAH-lee) I-have-money

49.30a Wozani come-PL ningene you-enter endlini in-house sidle let-us-eat

49.30b Wozani (woh-ZAH-nee) come-PL ningene (nee-NGEH-neh) you-enter endlini (eh-NDLEE-nee) in-house sidle (SEE-dleh) let-us-eat

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Part B: Natural Sentences

49.16 Umama ubona imoto iyeza emgwaqeni. Umama ubona imoto iyeza emgwaqeni. “Mother sees a car coming on the road.”

49.17 Woza ubone—Sipho uyeza! Woza ubone—Sipho uyeza! “Come and see—Sipho is coming!”

49.18 Ubaba uphuma endlini ngokushesha. Ubaba uphuma endlini ngokushesha. “Father comes out of the house quickly.”

49.19 Ngempela, uyeza indodana yethu. Ngempela, uyeza indodana yethu. “Truly, our son is coming.”

49.20 Abantwana bagijima beza kumhlangabeza. Abantwana bagijima beza kumhlangabeza. “The children run, coming to meet him.”

49.21 Sawubona, Sipho! Ufike kahle? Sawubona, Sipho! Ufike kahle? “Hello, Sipho! Have you arrived well?”

49.22 Ngizile ukuzobona nina nonke. Ngizile ukuzobona nina nonke. “I have come to see all of you.”

49.23 Bengikukhumbula kakhulu, Mama. Bengikukhumbula kakhulu, Mama. “I was missing you greatly, Mother.”

49.24 Nami ngikukhumbulile, ndodana yami. Nami ngikukhumbulile, ndodana yami. “I also missed you, my son.”

49.25 Uzokuhlala isikhathi esingakanani? Uzokuhlala isikhathi esingakanani? “How long will you stay?”

49.26 Ngizokuhlala izinsuku eziyishumi. Ngizokuhlala izinsuku eziyishumi. “I will stay for ten days.”

49.27 Kuhle lokho—wonke umuntu uyajabula. Kuhle lokho—wonke umuntu uyajabula. “That is good—everyone is happy.”

49.28 Uzokuza futhi ngonyaka ozayo? Uzokuza futhi ngonyaka ozayo? “Will you come again next year?”

49.29 Yebo, ngizokuza njalo uma nginemali. Yebo, ngizokuza njalo uma nginemali. “Yes, I will always come if I have money.”

49.30 Wozani ningene endlini—sidle! Wozani ningene endlini—sidle! “Come in, enter the house—let us eat!”

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Part C: Target Language Only

49.16 Umama ubona imoto iyeza emgwaqeni. Umama ubona imoto iyeza emgwaqeni.

49.17 Woza ubone—Sipho uyeza! Woza ubone—Sipho uyeza!

49.18 Ubaba uphuma endlini ngokushesha. Ubaba uphuma endlini ngokushesha.

49.19 Ngempela, uyeza indodana yethu. Ngempela, uyeza indodana yethu.

49.20 Abantwana bagijima beza kumhlangabeza. Abantwana bagijima beza kumhlangabeza.

49.21 Sawubona, Sipho! Ufike kahle? Sawubona, Sipho! Ufike kahle?

49.22 Ngizile ukuzobona nina nonke. Ngizile ukuzobona nina nonke.

49.23 Bengikukhumbula kakhulu, Mama. Bengikukhumbula kakhulu, Mama.

49.24 Nami ngikukhumbulile, ndodana yami. Nami ngikukhumbulile, ndodana yami.

49.25 Uzokuhlala isikhathi esingakanani? Uzokuhlala isikhathi esingakanani?

49.26 Ngizokuhlala izinsuku eziyishumi. Ngizokuhlala izinsuku eziyishumi.

49.27 Kuhle lokho—wonke umuntu uyajabula. Kuhle lokho—wonke umuntu uyajabula.

49.28 Uzokuza futhi ngonyaka ozayo? Uzokuza futhi ngonyaka ozayo?

49.29 Yebo, ngizokuza njalo uma nginemali. Yebo, ngizokuza njalo uma nginemali.

49.30 Wozani ningene endlini—sidle! Wozani ningene endlini—sidle!

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Part D: Grammar Notes for Genre Section

Noun Class Agreement with -za (49.16)

In iyeza (it is coming), the subject concord i- agrees with imoto (car, Class 9). Zulu verbs must agree with the noun class of their subject:

Class 9 nouns (i-/im-): i- + ya + za = iyeza

This demonstrates how -za takes different subject concords depending on the noun class involved.

Participial Forms (49.20)

In beza (coming), we see the participial or “situative” form of -za. The participial describes an action occurring simultaneously with the main verb. Here the children run (bagijima) while coming (beza). The structure ba- + e- + za produces beza.

The Related Verb -fika (49.21)

While -za emphasizes motion toward, -fika emphasizes arrival at destination. The greeting Ufike kahle? (Have you arrived well?) uses -fika. These two verbs complement each other semantically and often appear together in arrival contexts.

Compound Future Forms (49.28)

In ozayo (coming/next), we see the relative form of -za used adjectivally: ngonyaka ozayo = “in the coming year” / “next year.” The relative concord o- (agreeing with umnyaka, Class 3) combines with present -za + relative suffix -yo to create this common expression.

Hortative Subjunctive (49.30)

Sidle (let us eat) shows the hortative subjunctive—the mood expressing wishes or suggestions. The first person plural subject concord si- plus the verb stem -dla (eat) with subjunctive ending -e produces this form. The progression wozani → ningene → sidle (come → enter → let’s eat) shows a characteristic Zulu hospitality sequence.

Past Progressive (49.23)

Bengikukhumbula (I was missing you) shows the past progressive/continuous construction: be- (past auxiliary) + ngi- (I) + ku- (you, object) + khumbula (miss/remember). This construction expresses ongoing past action, here emphasizing the duration of missing someone.

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Pronunciation Guide

The Verb -za

-za /za/ — The ‘z’ is a voiced alveolar fricative, identical to English ‘z’ in “zoo.” The ‘a’ is a pure open vowel, like Italian ‘a’ or the ‘a’ in British English “father.”

ukuza /u.ku.za/ — Three syllables with stress typically on the penultimate (second-to-last) syllable: u-KU-za.

woza /wɔ.za/ — The ‘w’ is a voiced labial-velar approximant as in English “water.” The ‘o’ is open-mid, similar to ‘o’ in British “hot.”

ngiyeza /ŋi.jɛ.za/ — The initial ‘ng’ is the velar nasal heard at the end of English “sing,” but here it appears word-initially. The ‘y’ is a palatal glide as in “yes.” Stress falls on the penultimate: ngi-YE-za.

Click Consonants

While -za itself contains no click consonants, many Zulu words do. The three main clicks are:

c — Dental click (tongue against teeth, “tsk-tsk” sound) q — Alveolar click (tongue behind alveolar ridge, “popping” sound) x — Lateral click (tongue along side of mouth, “clucking” sound for horses)

Tone

Zulu is a tonal language, but standard orthography does not mark tone. In -za, the tone pattern varies by grammatical context:

Wóza (imperative) — High tone on first syllable Ngiyéza (present) — High tone shifts in conjugated forms

For beginners, focusing on segmental pronunciation (consonants and vowels) before tackling tone is advisable. Native speakers will understand non-tonal pronunciation in context.

Common Errors for English Speakers

Pronouncing ‘hl’ as ‘l’: The Zulu ‘hl’ in words like kahle is a voiceless lateral fricative—blow air past the side of your tongue while making an ‘l’ shape.

Pronouncing ‘ng’ as two sounds: Word-initial ‘ng’ is a single nasal sound, not ‘n’+’g’.

Stressing the wrong syllable: Zulu stress (or rather, vowel lengthening) falls on the penultimate syllable in most words.

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About This Course

This lesson is part of the Latinum Institute Modern Language Course series, which applies the proven construed text methodology to African languages. The Latinum Institute has been creating language learning materials since 2006, serving autodidact learners worldwide.

Course Index: https://latinum.substack.com/p/index

Reviews: https://uk.trustpilot.com/review/latinum.org.uk

The Interlinear Method

The interlinear glossing approach used in these lessons allows learners to see the direct correspondence between target language words and their English meanings. By presenting vocabulary in context rather than isolation, the method accelerates comprehension and retention.

Each lesson presents 30 examples that systematically introduce the target word in various grammatical contexts. The duplex format (Part A showing morphological analysis, Part B showing pronunciation) serves different learning styles and stages: Part A builds direct reading comprehension while Part B provides auditory scaffolding.

Learning isiZulu

Zulu (isiZulu) is a Bantu language spoken by approximately 12 million first-language speakers in South Africa, making it the most widely spoken home language in the country. It belongs to the Nguni branch of Bantu languages, closely related to Xhosa, Swati, and Ndebele.

For English speakers, Zulu presents several distinctive challenges: the noun class system with its concordial agreement, the agglutinative verb structure with multiple prefixes and suffixes, click consonants (inherited from Khoisan languages), and tone distinctions. However, Zulu’s logical morphological patterns reward systematic study, and its phonetic spelling (each letter represents one sound) makes reading straightforward once the sound-symbol correspondences are mastered.

Building Your Zulu Vocabulary

This course follows a frequency-based progression through essential vocabulary. The verb -za (to come) appears early because of its centrality to both lexicon and grammar—as a motion verb expressing fundamental human action, and as the auxiliary underlying the immediate future tense. Mastering -za opens doors to countless expressions.

Hamba kahle — Go well (farewell to one departing) Sala kahle — Stay well (farewell to one staying) Woza! — Come! (The word you learned today)

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✓ Lesson 49 Zulu (isiZulu) complete

Lesson 48 Zulu (isiZulu): A Latinum Institute Modern Language Course

Ukubona - To See

Course Index:

https://latinum.substack.com/p/index

Nexal Code: @ᴸᴱˢˢᴼᴺ.48.ᶻᵁᴸᵁ.ᵁᴷᵁᴮᴼᴺᴬ

Introduction

The verb ukubona (to see) holds profound significance in isiZulu, extending far beyond mere physical perception. When a Zulu speaker greets another with Sawubona (literally “I see you”), they acknowledge that person’s full humanity and presence in the world. This greeting embodies the philosophical heart of ubuntu—the understanding that personhood exists through mutual recognition.

The verb stem -bona serves as the foundation for an entire family of related concepts: ukubonakala (to appear, to be visible), ukubonana (to see each other, to meet), and ukubonisa (to show, to cause to see). Understanding this verb unlocks not only practical communication but also deep cultural insight into how the Zulu people conceptualize perception, recognition, and human connection.

In isiZulu, verbs are built through agglutination—prefixes are attached to the stem to indicate subject, tense, object, and various nuances. The subject concord must agree with the noun class of the subject, creating a system where verbs carry rich grammatical information in compact forms.

FAQ: What does “ukubona” mean in Zulu?

Ukubona is the infinitive form meaning “to see” or “seeing.” The prefix uku- marks the infinitive, while -bona is the verb stem. This verb encompasses physical sight, understanding, visiting, and the act of recognizing another person’s existence and dignity.

Key Takeaways

In this lesson you will learn the full conjugation of -bona across present, past, and future tenses. You will understand how subject concords work with this common verb. You will discover the cultural significance of “seeing” in Zulu philosophy. You will practice using -bona in questions, statements, and commands. You will encounter the proverb “Iso liwela umfula ugcwele” (The eye crosses the full river).

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Section A: Interlinear Construed Text

48.1a Ngiyabona I-see-PRES umuntu person lapha here 48.1b Ngiyabona (ngee-yah-BOH-nah) I-see-PRES umuntu (oo-MOON-too) person lapha (LAH-pah) here

48.2a Ubona you-see ini what lapho there 48.2b Ubona (oo-BOH-nah) you-see ini (EE-nee) what lapho (LAH-poh) there

48.3a Sibona we-see izintaba mountains ezinhle beautiful 48.3b Sibona (see-BOH-nah) we-see izintaba (ee-zeen-TAH-bah) mountains ezinhle (eh-zeen-HLEH) beautiful

48.4a Babona they-see inkanyezi star ebusuku at-night 48.4b Babona (bah-BOH-nah) they-see inkanyezi (een-kah-NYEH-zee) star ebusuku (eh-boo-SOO-koo) at-night

48.5a Angiboni NEG-I-see kahle well namuhla today 48.5b Angiboni (ahn-gee-BOH-nee) NEG-I-see kahle (KAH-hleh) well namuhla (nah-MOO-hlah) today

48.6a Ngimbona I-him/her-see umama mother ensimini in-garden 48.6b Ngimbona (ngeem-BOH-nah) I-him/her-see umama (oo-MAH-mah) mother ensimini (ehn-see-MEE-nee) in-garden

48.7a Nibona you-PL-see indlu house entsha new na QUEST 48.7b Nibona (nee-BOH-nah) you-PL-see indlu (een-DLOO) house entsha (ehn-TSHAH) new na (nah) QUEST

48.8a Ngizobona I-FUT-see udokotela doctor kusasa tomorrow 48.8b Ngizobona (ngee-zoh-BOH-nah) I-FUT-see udokotela (oo-doh-koh-TEH-lah) doctor kusasa (koo-SAH-sah) tomorrow

48.9a Wabona he/she-PAST-see inyoka snake endleleni on-path 48.9b Wabona (wah-BOH-nah) he/she-PAST-see inyoka (ee-NYOH-kah) snake endleleni (ehn-dleh-LEH-nee) on-path

48.10a Bona see-IMP lapha here manje now 48.10b Bona (BOH-nah) see-IMP lapha (LAH-pah) here manje (MAHN-jeh) now

48.11a Ngibonile I-see-PERF iqiniso truth ekugcineni at-last 48.11b Ngibonile (ngee-boh-NEE-leh) I-see-PERF iqiniso (ee-kee-NEE-soh) truth ekugcineni (eh-koo-gchee-NEH-nee) at-last

48.12a Iso eye liwela it-crosses umfula river ugcwele full 48.12b Iso (EE-soh) eye liwela (lee-WEH-lah) it-crosses umfula (oom-FOO-lah) river ugcwele (oo-gchWEH-leh) full

48.13a Sawubona I-see-you mnumzane sir kunjani how-is-it 48.13b Sawubona (sah-woo-BOH-nah) I-see-you mnumzane (mnoom-ZAH-neh) sir kunjani (koon-JAH-nee) how-is-it

48.14a Ukubona to-see kukholwa is-to-believe ngempela truly 48.14b Ukubona (oo-koo-BOH-nah) to-see kukholwa (koo-KHOHL-wah) is-to-believe ngempela (ngehm-PEH-lah) truly

48.15a Asibonane let-us-see-each-other futhi again masinyane soon 48.15b Asibonane (ah-see-boh-NAH-neh) let-us-see-each-other futhi (FOO-tee) again masinyane (mah-see-NYAH-neh) soon

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Section B: Natural Sentences

48.1 Ngiyabona umuntu lapha. Ngiyabona umuntu lapha. “I see a person here.”

48.2 Ubona ini lapho? Ubona ini lapho? “What do you see there?”

48.3 Sibona izintaba ezinhle. Sibona izintaba ezinhle. “We see beautiful mountains.”

48.4 Babona inkanyezi ebusuku. Babona inkanyezi ebusuku. “They see a star at night.”

48.5 Angiboni kahle namuhla. Angiboni kahle namuhla. “I don’t see well today.”

48.6 Ngimbona umama ensimini. Ngimbona umama ensimini. “I see mother in the garden.”

48.7 Nibona indlu entsha na? Nibona indlu entsha na? “Do you (plural) see the new house?”

48.8 Ngizobona udokotela kusasa. Ngizobona udokotela kusasa. “I will see the doctor tomorrow.”

48.9 Wabona inyoka endleleni. Wabona inyoka endleleni. “He/She saw a snake on the path.”

48.10 Bona lapha manje! Bona lapha manje! “Look here now!”

48.11 Ngibonile iqiniso ekugcineni. Ngibonile iqiniso ekugcineni. “I have seen the truth at last.”

48.12 Iso liwela umfula ugcwele. Iso liwela umfula ugcwele. “The eye crosses the full river.” (Proverb: One can achieve the seemingly impossible.)

48.13 Sawubona mnumzane, kunjani? Sawubona mnumzane, kunjani? “I see you, sir—how are things?”

48.14 Ukubona kukholwa ngempela. Ukubona kukholwa ngempela. “Seeing is believing, truly.”

48.15 Asibonane futhi masinyane. Asibonane futhi masinyane. “Let us see each other again soon.”

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Section C: Target Language Text Only

48.1 Ngiyabona umuntu lapha. Ngiyabona umuntu lapha.

48.2 Ubona ini lapho? Ubona ini lapho?

48.3 Sibona izintaba ezinhle. Sibona izintaba ezinhle.

48.4 Babona inkanyezi ebusuku. Babona inkanyezi ebusuku.

48.5 Angiboni kahle namuhla. Angiboni kahle namuhla.

48.6 Ngimbona umama ensimini. Ngimbona umama ensimini.

48.7 Nibona indlu entsha na? Nibona indlu entsha na?

48.8 Ngizobona udokotela kusasa. Ngizobona udokotela kusasa.

48.9 Wabona inyoka endleleni. Wabona inyoka endleleni.

48.10 Bona lapha manje! Bona lapha manje!

48.11 Ngibonile iqiniso ekugcineni. Ngibonile iqiniso ekugcineni.

48.12 Iso liwela umfula ugcwele. Iso liwela umfula ugcwele.

48.13 Sawubona mnumzane, kunjani? Sawubona mnumzane, kunjani?

48.14 Ukubona kukholwa ngempela. Ukubona kukholwa ngempela.

48.15 Asibonane futhi masinyane. Asibonane futhi masinyane.

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Section D: Grammar Explanation

These are the grammar rules for ukubona (to see).

The verb ukubona follows the standard Zulu verb conjugation pattern. The infinitive prefix uku- is removed to reveal the stem -bona, to which subject concords and tense markers are attached.

Subject Concords for -bona

First person singular: ngi- (I) → Ngibona (I see) Second person singular: u- (you) → Ubona (you see) Third person singular Class 1: u- (he/she) → Ubona (he/she sees) First person plural: si- (we) → Sibona (we see) Second person plural: ni- (you all) → Nibona (you all see) Third person plural Class 2: ba- (they) → Babona (they see)

The -ya- Infix

When the verb is the final element of the sentence (no object or adjunct follows), the infix -ya- is inserted between the subject concord and the stem:

Ngiyabona (I see) – when no object follows Ngibona umuntu (I see a person) – short form with object

Object Concords

Object concords are placed between the subject concord and the verb stem:

Ngimbona (I see him/her) – -m- is the object concord for Class 1 nouns (humans) Ngiyabona (I see it) – -yi- for Class 9 nouns Ngizibona (I see them) – -zi- for Class 10 nouns

Tense Formation

Present Positive: SC + (ya) + bona → Ngiyabona / Ngibona Present Negative: A + SC + boni → Angiboni (the final -a changes to -i) Recent Past (Perfect): SC + bonile/bone → Ngibonile (I have seen/saw) Remote Past: SC + a + bona → Ngabona (I saw, long ago) Future: SC + zo + bona → Ngizobona (I will see) Future Negative: A + SC + zukubona → Angizukubona (I will not see)

Imperative (Commands)

Singular: Bona! (See! / Look!) Plural: Bonani! (See! / Look! - to multiple people) Negative singular: Musa ukubona! (Don’t look!) Negative plural: Musani ukubona! (Don’t look! - to multiple people)

Extended Forms (Derived Verbs)

Ukubonakala (to appear, to be visible) – stative/neuter extension Ukubonana (to see each other, to meet) – reciprocal extension Ukubonisa (to show, to cause to see) – causative extension Ukubonelela (to see for/on behalf of) – applicative extension

Common Mistakes

Forgetting -ya- when the verb is sentence-final: Incorrect “Ngibona” alone; Correct “Ngiyabona” when nothing follows.

Using -a ending in negative: Incorrect “Angibona”; Correct “Angiboni” (final vowel changes to -i).

Confusing u- subjects: Both “you (singular)” and “he/she” use u-, so context determines meaning.

Omitting object concord for persons: When the object is a person, the object concord -m- (singular) or -ba- (plural) should typically be used for clarity: Ngimbona uThandi (I see Thandi).

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Section E: Cultural Context

The Philosophy of Sawubona

The greeting Sawubona (I see you) represents one of the most profound expressions in Zulu culture. Unlike the English “hello,” which is merely a social convention, Sawubona carries deep philosophical weight. When you say “Sawubona,” you are affirming the other person’s existence, their humanity, and their place in the community. The traditional response, Ngikhona (I am here), completes this recognition: “Because you see me, I exist.”

This exchange embodies the principle of ubuntu—the understanding that a person becomes a person through other people. To be “seen” in Zulu culture is to be acknowledged, validated, and welcomed into the human community. Conversely, to be unseen is to be socially invisible, which was considered a form of death in traditional Zulu society.

Seeing as Understanding

In isiZulu, ukubona extends beyond physical sight to encompass understanding and comprehension. When someone says Ngiyabona in response to an explanation, they mean “I understand” or “I get it.” This semantic extension mirrors patterns found in many languages but carries particular weight in Zulu philosophical thought, where perception and wisdom are interlinked.

The Proverb: Iso liwela umfula ugcwele

This proverb—”The eye crosses the full river”—teaches that vision and aspiration can overcome seemingly impossible obstacles. Where the body cannot go, the eye can travel. Applied metaphorically, it encourages ambition and the belief that through perception, imagination, and determination, one can achieve what appears impossible. The eye represents not just sight but foresight, vision, and the human capacity to envision possibilities beyond present circumstances.

Formal and Informal Usage

The greeting varies by social context:

Singular informal: Sawubona (to one person) Plural/formal: Sanibonani (to multiple people, or as a sign of respect to elders)

Using the plural form for a single elder or person of authority shows respect through grammatical “expansion” of the addressee—treating them as if they embody multiple people or deserve the acknowledgment given to a group.

Regional Variations

While isiZulu is standardized as an official South African language, regional variations exist. In KwaZulu-Natal, the language retains its most traditional forms, while urban varieties in Johannesburg and other cities show influence from other South African languages and English. The verb -bona remains consistent across all varieties, though pronunciation and intonation may vary.

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Section F: Literary Citation

Source: Zulu Proverbs and Wisdom Literature (Traditional)

The following passage draws from traditional Zulu wisdom sayings that employ the verb -bona and the concept of sight. These izaga (proverbs) have been transmitted orally for generations and were collected by scholars including C.M. Doke and B.W. Vilakazi in their foundational lexicographic work.

F-A: Interlinear Construed Text

Iso eye liwela it-crosses umfula river ugcwele full ngoba because amehlo eyes akaboni NEG-see imingcele boundaries yamandla of-power omuntu of-person

Iso (EE-soh) eye liwela (lee-WEH-lah) it-crosses umfula (oom-FOO-lah) river ugcwele (oo-gchWEH-leh) full ngoba (ngoh-BAH) because amehlo (ah-MEH-hloh) eyes akaboni (ah-kah-BOH-nee) NEG-see imingcele (ee-meeng-GCHEH-leh) boundaries yamandla (yah-MAHN-dlah) of-power omuntu (oh-MOON-too) of-person

Vula open amehlo eyes akho your ukuze so-that ubone you-may-see izimangaliso wonders zomhlaba of-earth wonke all

Vula (VOO-lah) open amehlo (ah-MEH-hloh) eyes akho (AH-khoh) your ukuze (oo-KOO-zeh) so-that ubone (oo-BOH-neh) you-may-see izimangaliso (ee-zee-mahng-ah-LEE-soh) wonders zomhlaba (zohm-HLAH-bah) of-earth wonke (WOHN-keh) all

Obona one-who-sees kude far uhamba travels kancane slowly kodwa but ufika arrives ngesikhathi on-time

Obona (oh-BOH-nah) one-who-sees kude (KOO-deh) far uhamba (oo-HAHM-bah) travels kancane (kahn-CHAH-neh) slowly kodwa (KOHD-wah) but ufika (oo-FEE-kah) arrives ngesikhathi (ngeh-see-KHAH-tee) on-time

F-B: Natural Text with Translation

Iso liwela umfula ugcwele, ngoba amehlo akaboni imingcele yamandla omuntu. Vula amehlo akho ukuze ubone izimangaliso zomhlaba wonke. Obona kude uhamba kancane, kodwa ufika ngesikhathi.

“The eye crosses the full river, for the eyes see no boundaries to human power. Open your eyes so that you may see the wonders of all the earth. One who sees far travels slowly, but arrives on time.”

F-C: Original Text Only

Iso liwela umfula ugcwele, ngoba amehlo akaboni imingcele yamandla omuntu. Vula amehlo akho ukuze ubone izimangaliso zomhlaba wonke. Obona kude uhamba kancane, kodwa ufika ngesikhathi.

F-D: Grammar and Vocabulary Notes

Iso (noun, Class 5) – eye; plural amehlo (Class 6) – eyes. Note the irregular plural formation.

Liwela – from ukuwela (to cross); the li- prefix agrees with Class 5 noun iso.

Ugcwele – from ukugcwala (to be full); perfect/stative form describing the river’s state.

Imingcele – boundaries, limits; Class 4 plural.

Ubone – subjunctive form of -bona, used after ukuze (so that, in order that).

Obona – relative form: “one who sees” or “he/she who sees.”

Kude – far, distant; here used adverbially to mean “far ahead” or “with foresight.”

The passage illustrates how -bona appears in various grammatical constructions: the negative present (akaboni), the subjunctive (ubone), and the relative (obona). Each form carries its appropriate class agreement and tense marking while the semantic core of “seeing” remains constant.

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Genre Section: Dialogue – A Meeting of Friends

The following dialogue demonstrates how ukubona and its forms appear in natural conversation between two friends meeting after a long time apart.

Part A: Interlinear Construed Text

48.16a Sawubona I-see-you Thandi Thandi kudala long-time ngingakuboni NEG-I-you-see 48.16b Sawubona (sah-woo-BOH-nah) I-see-you Thandi (TAHN-dee) Thandi kudala (koo-DAH-lah) long-time ngingakuboni (ngeen-gah-koo-BOH-nee) NEG-I-you-see

48.17a Yebo yes Sipho Sipho nami I-also ngijabule I-am-happy ukukubona to-you-see 48.17b Yebo (YEH-boh) yes Sipho (SEE-poh) Sipho nami (NAH-mee) I-also ngijabule (ngee-jah-BOO-leh) I-am-happy ukukubona (oo-koo-koo-BOH-nah) to-you-see

48.18a Ubonephi you-saw-where izinsuku days ezidlulile that-passed 48.18b Ubonephi (oo-boh-NEH-pee) you-saw-where izinsuku (ee-zeen-SOO-koo) days ezidlulile (eh-zee-dloo-LEE-leh) that-passed

48.19a Bengisebenza I-was-working eGoli in-Johannesburg angibonanga NEG-I-saw muntu person engimazi I-him/her-know 48.19b Bengisebenza (behn-gee-seh-BEHN-zah) I-was-working eGoli (eh-GOH-lee) in-Johannesburg angibonanga (ahn-gee-boh-NAHNG-ah) NEG-I-saw muntu (MOON-too) person engimazi (ehn-gee-MAH-zee) I-him/her-know

48.20a Wabona you-saw umndeni family wakho your khona there 48.20b Wabona (wah-BOH-nah) you-saw umndeni (oom-NDEH-nee) family wakho (WAH-khoh) your khona (KHOH-nah) there

48.21a Cha no kodwa but babengibona they-were-me-seeing ngomakhalekhukhwini by-cellphone nsuku days zonke all 48.21b Cha (CHAH) no kodwa (KOHD-wah) but babengibona (bah-behn-gee-BOH-nah) they-were-me-seeing ngomakhalekhukhwini (ngoh-mah-khah-leh-khoo-KHWEE-nee) by-cellphone nsuku (NSOO-koo) days zonke (ZOHN-keh) all

48.22a Ukubona to-see ngamehlo with-eyes kwehlukile is-different kunokubona than-to-see ngesithombe with-picture 48.22b Ukubona (oo-koo-BOH-nah) to-see ngamehlo (ngah-MEH-hloh) with-eyes kwehlukile (kweh-hloo-KEE-leh) is-different kunokubona (koo-noh-koo-BOH-nah) than-to-see ngesithombe (ngeh-see-TOHM-beh) with-picture

48.23a Uqinisile you-are-right ngifuna I-want ukubonana to-see-each-other nawe with-you kaningi often 48.23b Uqinisile (oo-kee-nee-SEE-leh) you-are-right ngifuna (ngee-FOO-nah) I-want ukubonana (oo-koo-boh-NAH-nah) to-see-each-other nawe (NAH-weh) with-you kaningi (kah-NEEN-gee) often

48.24a Uzobona you-will-see umshado wedding kaSibongile of-Sibongile ngesonto on-Sunday elizayo coming 48.24b Uzobona (oo-zoh-BOH-nah) you-will-see umshado (oom-SHAH-doh) wedding kaSibongile (kah-see-bohn-GEE-leh) of-Sibongile ngesonto (ngeh-SOHN-toh) on-Sunday elizayo (eh-lee-ZAH-yoh) coming

48.25a Ngiyazi I-know ngizoba I-will-be khona there uzongibona you-FUT-me-see ngimuhle I-beautiful 48.25b Ngiyazi (ngee-YAH-zee) I-know ngizoba (ngee-ZOH-bah) I-will-be khona (KHOH-nah) there uzongibona (oo-zohn-gee-BOH-nah) you-FUT-me-see ngimuhle (ngee-MOO-hleh) I-beautiful

48.26a Bonani look-PL nonke all-of-you abafana boys bazobona they-FUT-see ubuhle beauty bakho your 48.26b Bonani (boh-NAH-nee) look-PL nonke (NOHN-keh) all-of-you abafana (ah-bah-FAH-nah) boys bazobona (bah-zoh-BOH-nah) they-FUT-see ubuhle (oo-BOO-hleh) beauty bakho (BAH-khoh) your

48.27a Uhlekisa you-make-laugh ngami at-me angiboni NEG-I-see buhle beauty kimi in-me 48.27b Uhlekisa (oo-hleh-KEE-sah) you-make-laugh ngami (NGAH-mee) at-me angiboni (ahn-gee-BOH-nee) NEG-I-see buhle (BOO-hleh) beauty kimi (KEE-mee) in-me

48.28a Lokhu this kukhombisa it-shows ukuthi that awuziboni NEG-you-self-see ngendlela in-way abanye others abakubona they-you-see ngayo by-it 48.28b Lokhu (LOH-khoo) this kukhombisa (koo-khohm-BEE-sah) it-shows ukuthi (oo-KOO-tee) that awuziboni (ah-woo-zee-BOH-nee) NEG-you-self-see ngendlela (ngehn-DLEH-lah) in-way abanye (ah-BAH-nyeh) others abakubona (ah-bah-koo-BOH-nah) they-you-see ngayo (NGAH-yoh) by-it

48.29a Ngiyabonga I-thank umngane friend wami my sibonene we-saw-each-other namuhla today 48.29b Ngiyabonga (ngee-yah-BOHN-gah) I-thank umngane (oom-NGAH-neh) friend wami (WAH-mee) my sibonene (see-boh-NEH-neh) we-saw-each-other namuhla (nah-MOO-hlah) today

48.30a Hamba go kahle well asibonane let-us-see-each-other maduzane soon 48.30b Hamba (HAHM-bah) go kahle (KAH-hleh) well asibonane (ah-see-boh-NAH-neh) let-us-see-each-other maduzane (mah-doo-ZAH-neh) soon

Part B: Natural Sentences

48.16 Sawubona Thandi, kudala ngingakuboni! Sawubona Thandi, kudala ngingakuboni! “Hello Thandi, I haven’t seen you in a long time!”

48.17 Yebo Sipho, nami ngijabule ukukubona. Yebo Sipho, nami ngijabule ukukubona. “Yes Sipho, I’m also happy to see you.”

48.18 Ubonephi izinsuku ezidlulile? Ubonephi izinsuku ezidlulile? “Where have you been these past days?” (Lit: “Where did you see the days that passed?”)

48.19 Bengisebenza eGoli, angibonanga muntu engimazi. Bengisebenza eGoli, angibonanga muntu engimazi. “I was working in Johannesburg; I didn’t see anyone I know.”

48.20 Wabona umndeni wakho khona? Wabona umndeni wakho khona? “Did you see your family there?”

48.21 Cha, kodwa babengibona ngomakhalekhukhwini nsuku zonke. Cha, kodwa babengibona ngomakhalekhukhwini nsuku zonke. “No, but they saw me by cellphone every day.”

48.22 Ukubona ngamehlo kwehlukile kunokubona ngesithombe. Ukubona ngamehlo kwehlukile kunokubona ngesithombe. “Seeing with one’s eyes is different from seeing through a picture.”

48.23 Uqinisile, ngifuna ukubonana nawe kaningi. Uqinisile, ngifuna ukubonana nawe kaningi. “You’re right, I want us to see each other often.”

48.24 Uzobona umshado kaSibongile ngesonto elizayo? Uzobona umshado kaSibongile ngesonto elizayo? “Will you see Sibongile’s wedding next Sunday?”

48.25 Ngiyazi, ngizoba khona. Uzongibona ngimuhle! Ngiyazi, ngizoba khona. Uzongibona ngimuhle! “I know, I’ll be there. You’ll see me looking beautiful!”

48.26 Bonani nonke! Abafana bazobona ubuhle bakho. Bonani nonke! Abafana bazobona ubuhle bakho. “Look, everyone! The boys will see your beauty.”

48.27 Uhlekisa ngami! Angiboni buhle kimi. Uhlekisa ngami! Angiboni buhle kimi. “You’re making fun of me! I don’t see beauty in myself.”

48.28 Lokhu kukhombisa ukuthi awuziboni ngendlela abanye abakubona ngayo. Lokhu kukhombisa ukuthi awuziboni ngendlela abanye abakubona ngayo. “This shows that you don’t see yourself the way others see you.”

48.29 Ngiyabonga, mngane wami. Sibonene namuhla. Ngiyabonga, mngane wami. Sibonene namuhla. “Thank you, my friend. We have seen each other today.”

48.30 Hamba kahle, asibonane maduzane! Hamba kahle, asibonane maduzane! “Go well, let’s see each other soon!”

Part C: Target Language Only

48.16 Sawubona Thandi, kudala ngingakuboni! Sawubona Thandi, kudala ngingakuboni!

48.17 Yebo Sipho, nami ngijabule ukukubona. Yebo Sipho, nami ngijabule ukukubona.

48.18 Ubonephi izinsuku ezidlulile? Ubonephi izinsuku ezidlulile?

48.19 Bengisebenza eGoli, angibonanga muntu engimazi. Bengisebenza eGoli, angibonanga muntu engimazi.

48.20 Wabona umndeni wakho khona? Wabona umndeni wakho khona?

48.21 Cha, kodwa babengibona ngomakhalekhukhwini nsuku zonke. Cha, kodwa babengibona ngomakhalekhukhwini nsuku zonke.

48.22 Ukubona ngamehlo kwehlukile kunokubona ngesithombe. Ukubona ngamehlo kwehlukile kunokubona ngesithombe.

48.23 Uqinisile, ngifuna ukubonana nawe kaningi. Uqinisile, ngifuna ukubonana nawe kaningi.

48.24 Uzobona umshado kaSibongile ngesonto elizayo? Uzobona umshado kaSibongile ngesonto elizayo?

48.25 Ngiyazi, ngizoba khona. Uzongibona ngimuhle! Ngiyazi, ngizoba khona. Uzongibona ngimuhle!

48.26 Bonani nonke! Abafana bazobona ubuhle bakho. Bonani nonke! Abafana bazobona ubuhle bakho.

48.27 Uhlekisa ngami! Angiboni buhle kimi. Uhlekisa ngami! Angiboni buhle kimi.

48.28 Lokhu kukhombisa ukuthi awuziboni ngendlela abanye abakubona ngayo. Lokhu kukhombisa ukuthi awuziboni ngendlela abanye abakubona ngayo.

48.29 Ngiyabonga, mngane wami. Sibonene namuhla. Ngiyabonga, mngane wami. Sibonene namuhla.

48.30 Hamba kahle, asibonane maduzane! Hamba kahle, asibonane maduzane!

Part D: Grammar Notes for Genre Section

Ngingakuboni (48.16) – negative with object concord: ngi- (I) + -nga- (negative participial) + -ku- (you, object) + -boni (see, negative ending). This complex form shows how negation, subject, and object all combine.

Ukukubona (48.17) – infinitive with object concord: uku- (infinitive) + -ku- (you) + -bona. The object concord is inserted into the infinitive.

Ubonephi (48.18) – past tense with interrogative suffix: u- (you) + -bon- (see) + -e (recent past) + -phi (where). This idiomatic expression asks about someone’s whereabouts.

Angibonanga (48.19) – negative remote past: a- (negative) + -ngi- (I) + -bon- (see) + -anga (negative past ending).

Babengibona (48.21) – past progressive with object: ba- (they) + -be- (past auxiliary) + -ngi- (me) + -bona. Shows continuous past action.

Ukubonana (48.23) – reciprocal infinitive: uku- + -bon- + -ana (reciprocal suffix). The -ana ending transforms “to see” into “to see each other.”

Uzongibona (48.25) – future with object: u- (you) + -zo- (future) + -ngi- (me) + -bona.

Awuziboni (48.28) – negative with reflexive: a- (negative) + -wu- (you, modified form) + -zi- (self) + -boni. The reflexive -zi- creates “you don’t see yourself.”

Abakubona (48.28) – relative clause: aba- (relative prefix, Class 2) + -ku- (you) + -bona. Functions as “the way [in which] they see you.”

Sibonene (48.29) – reciprocal perfect: si- (we) + -bon- + -ene (reciprocal perfect ending). Indicates completed mutual action.

Asibonane (48.30) – hortative reciprocal: a- (hortative) + -si- (we) + -bon- + -ane. The hortative a- prefix creates “let us...”

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Pronunciation Guide

Vowels in isiZulu

a – as in “father” (ah) e – as in “bed” (eh) i – as in “machine” (ee) o – as in “go” (oh) u – as in “rule” (oo)

All vowels are pronounced clearly and fully. Zulu does not reduce unstressed vowels as English does.

Consonants Requiring Special Attention

hl – a voiceless lateral fricative, produced by placing the tongue as for “l” but blowing air past the sides. Similar to Welsh “ll.”

dl – a voiced lateral, slightly different from English “dl” combination.

gc – an ejective, produced with a popping sound by closing the glottis.

Click Consonants (not appearing in -bona but essential for Zulu)

c – dental click (tongue against upper front teeth, like a “tsk” sound) q – alveolar click (tongue against the ridge behind upper teeth) x – lateral click (tongue at the side of the mouth, like encouraging a horse)

Tones

Zulu is a tonal language, though tone is not marked in standard orthography. The verb stem -bona typically carries a high-low tone pattern (BÓ-na), but tone patterns can shift based on grammatical context.

IPA Transcriptions for Key Forms

ukubona: /úkúɓóːna/ (to see) ngiyabona: /ŋ̩ɡijáɓóːna/ (I see) sawubona: /sáwúɓóːna/ (I see you/hello) angiboni: /áŋ̩ɡiɓóːni/ (I don’t see)

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About This Course

The Latinum Institute has been creating language learning materials since 2006, specializing in comprehensive courses that employ the time-tested interlinear glossing method. This approach, used successfully for centuries in classical language instruction, accelerates comprehension by allowing learners to see the structure of the target language word by word while simultaneously absorbing natural sentence patterns.

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The Autodidact Methodology

This course is designed for self-directed learners who wish to achieve genuine competence in isiZulu. Each lesson builds systematically through high-frequency vocabulary while providing the grammatical framework necessary for independent language use. The interlinear construed text format allows you to decode authentic Zulu sentences immediately, building comprehension before production.

Benefits of the Construed Text Approach

By presenting each word with its grammatical function and meaning directly beneath it, learners bypass the frustration of constantly consulting dictionaries or grammar tables. The brain naturally absorbs patterns through repeated exposure to correctly glossed text. This method has proven effective across languages from Latin and Greek to Arabic, Hindi, and now the Nguni languages of Southern Africa.

The Significance of isiZulu

With over 12 million native speakers and comprehension by more than half of South Africa’s population, isiZulu is the most widely spoken home language in the country. Learning Zulu opens doors to one of Africa’s richest literary traditions, from the izibongo (praise poetry) of the royal courts to the innovative written poetry of B.W. Vilakazi and the vibrant contemporary literature of modern South Africa.

Understanding isiZulu also provides insight into the philosophical concept of ubuntu, which has influenced global discussions of human dignity, community, and ethical responsibility. When you learn to say “Sawubona,” you participate in a tradition of mutual recognition that predates written history.

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✓ Lesson 48 Zulu complete

Lesson 47 Zulu (isiZulu): A Latinum Institute Modern Language Course

Ukuthatha — To Take: The Essential Verb of Grasping, Receiving, and Action

Nexal Code: @ᴸᴱˢˢᴼᴺ.47.ᶻᵁᴸᵁ.ᵁᴷᵁᵀᴴᴬᵀᴴᴬ

Introduction

The verb -thatha (to take) is one of the most versatile and frequently used verbs in isiZulu. Its semantic range extends far beyond the English “take,” encompassing notions of grasping, receiving, accepting, choosing, and initiating action. In Zulu culture, the act of taking carries significant social weight — one takes responsibility, takes a spouse, takes counsel, and takes one’s place in the community.

What does “ukuthatha” mean in Zulu?

Ukuthatha (oo-koo-TAH-tah) is the infinitive form meaning “to take.” The verb root is -thatha, to which subject concords, tense markers, and object concords attach to create complete verbal forms. The “th” in Zulu is an aspirated sound (like the ‘t’ in English “top” with an extra puff of breath), not the ‘th’ sound in “think” or “this.”

This lesson presents -thatha in its full conjugational range: present tense (both long and short forms), recent past, remote past, future tense, negative constructions, imperatives, and compound expressions. You will learn how Zulu’s agglutinative morphology builds meaning through prefixes attached to this fundamental verb root.

Link to Course Index:

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Key Takeaways

• The verb root -thatha means “to take” and attaches to subject concords (ngi-, u-, si-, ni-, ba-)

• Present tense uses the -ya- infix when the verb ends the clause: ngiyathatha (I take/am taking)

• When an object follows, -ya- is dropped: ngithatha incwadi (I take a book)

• Recent past changes -a to -ile: ngithathile (I have taken / I took)

• Remote past uses vowel coalescence: ngathatha (I took — in the distant past)

• Future tense inserts -zo-: ngizothatha (I will take)

• Negative constructions use the prefix a- and change the final vowel to -i: angithathi (I do not take)

• Object concords can be inserted before the verb root: ngiyamthatha (I take him/her)

• The imperative is simply the root plus final vowel: thatha! (take!)

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Section A: Interlinear Construed Text

In this section, each Zulu word appears in bold followed by its English gloss. Line ‘a’ presents the standard Zulu orthography with word-by-word glosses. Line ‘b’ provides the same text with pronunciation guidance in parentheses. A blank line separates parts a and b for each example.

47.1a Ngiyathatha I-take incwadi book yami my 47.1b Ngiyathatha (ŋi-ja-TAH-tah) I-take incwadi (in-CHWAH-di) book yami (JAH-mi) my

47.2a Uthatha you-take imali money etafuleni on-the-table 47.2b Uthatha (oo-TAH-tah) you-take imali (i-MAH-li) money etafuleni (e-tah-foo-LEH-ni) on-the-table

47.3a Umfana boy uthatha he-takes isinkwa bread ekhishini in-kitchen 47.3b Umfana (oom-FAH-nah) boy uthatha (oo-TAH-tah) he-takes isinkwa (i-SIN-kwah) bread ekhishini (e-ki-SHI-ni) in-kitchen

47.4a Sithatha we-take isikhathi time ukuphumula to-rest 47.4b Sithatha (si-TAH-tah) we-take isikhathi (i-si-KAH-ti) time ukuphumula (oo-koo-poo-MOO-lah) to-rest

47.5a Bathatha they-take izingubo clothes zabo their 47.5b Bathatha (bah-TAH-tah) they-take izingubo (i-zin-GOO-boh) clothes zabo (ZAH-boh) their

47.6a Ngithathile I-have-taken isinqumo decision esibalulekile important 47.6b Ngithathile (ŋi-tah-TI-le) I-have-taken isinqumo (i-sin-KOO-moh) decision esibalulekile (e-si-bah-loo-le-KI-le) important

47.7a Wathatha he-took-REMOTE umsebenzi work omuhle good 47.7b Wathatha (wah-TAH-tah) he-took-REMOTE umsebenzi (oom-se-BEN-zi) work omuhle (oh-MOO-ɬe) good

47.8a Ngizothatha I-will-take amanzi water uma if ngilambile I-am-hungry 47.8b Ngizothatha (ŋi-zoh-TAH-tah) I-will-take amanzi (ah-MAHN-zi) water uma (OO-mah) if ngilambile (ŋi-lahm-BI-le) I-am-hungry

47.9a Angithathi I-do-not-take utshwala beer ekuseni in-morning 47.9b Angithathi (ah-ŋi-TAH-ti) I-do-not-take utshwala (oo-CHWA-lah) beer ekuseni (e-koo-SE-ni) in-morning

47.10a Thatha take-IMP lo this mkhiqizo product uhambe and-go 47.10b Thatha (TAH-tah) take-IMP lo (loh) this mkhiqizo (m-ki-KI-zoh) product uhambe (oo-HAHM-be) and-go

47.11a Ngiyamthatha I-take-him/her umntanami my-child esikoleni to-school 47.11b Ngiyamthatha (ŋi-jam-TAH-tah) I-take-him/her umntanami (oom-ntah-NAH-mi) my-child esikoleni (e-si-koh-LE-ni) to-school

47.12a Ukuthatha to-take izeluleko advice kuhle is-good 47.12b Ukuthatha (oo-koo-TAH-tah) to-take izeluleko (i-ze-loo-LE-koh) advice kuhle (KOO-ɬe) is-good

47.13a Abazali parents bathatha they-take izingane children esontweni to-church 47.13b Abazali (ah-bah-ZAH-li) parents bathatha (bah-TAH-tah) they-take izingane (i-zin-GAH-ne) children esontweni (e-sohn-TWEN-ni) to-church

47.14a Kuthathwa it-is-taken-PASS imoto car ngumlisa by-the-man 47.14b Kuthathwa (koo-TAHTH-wah) it-is-taken-PASS imoto (i-MOH-toh) car ngumlisa (ŋoo-mLI-sah) by-the-man

47.15a Nizothatha you.PL-will-take ini what namhlanje today 47.15b Nizothatha (ni-zoh-TAH-tah) you.PL-will-take ini (I-ni) what namhlanje (nahm-HLAH-nje) today

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Section B: Natural Sentences

The same fifteen examples appear below as complete natural sentences with idiomatic English translations.

47.1 Ngiyathatha incwadi yami. “I am taking my book.”

47.2 Uthatha imali etafuleni. “You take the money from the table.”

47.3 Umfana uthatha isinkwa ekhishini. “The boy takes the bread in the kitchen.”

47.4 Sithatha isikhathi ukuphumula. “We take time to rest.”

47.5 Bathatha izingubo zabo. “They take their clothes.”

47.6 Ngithathile isinqumo esibalulekile. “I have made an important decision.”

47.7 Wathatha umsebenzi omuhle. “He took a good job.”

47.8 Ngizothatha amanzi uma ngilambile. “I will take water if I am hungry.”

47.9 Angithathi utshwala ekuseni. “I do not take beer in the morning.”

47.10 Thatha lo mkhiqizo uhambe. “Take this product and go.”

47.11 Ngiyamthatha umntanami esikoleni. “I am taking my child to school.”

47.12 Ukuthatha izeluleko kuhle. “To take advice is good.”

47.13 Abazali bathatha izingane esontweni. “The parents take the children to church.”

47.14 Kuthathwa imoto ngumlisa. “The car is taken by the man.”

47.15 Nizothatha ini namhlanje? “What will you (all) take today?”

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Section C: Zulu Text Only

47.1 Ngiyathatha incwadi yami.

47.2 Uthatha imali etafuleni.

47.3 Umfana uthatha isinkwa ekhishini.

47.4 Sithatha isikhathi ukuphumula.

47.5 Bathatha izingubo zabo.

47.6 Ngithathile isinqumo esibalulekile.

47.7 Wathatha umsebenzi omuhle.

47.8 Ngizothatha amanzi uma ngilambile.

47.9 Angithathi utshwala ekuseni.

47.10 Thatha lo mkhiqizo uhambe.

47.11 Ngiyamthatha umntanami esikoleni.

47.12 Ukuthatha izeluleko kuhle.

47.13 Abazali bathatha izingane esontweni.

47.14 Kuthathwa imoto ngumlisa.

47.15 Nizothatha ini namhlanje?

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Section D: Grammar Explanation

These are the grammar rules for -thatha (to take).

The Verb Root

The verb root -thatha carries the fundamental meaning “to take.” Like all Zulu verbs, it cannot stand alone but requires prefixes to indicate the subject, tense, mood, and other grammatical information. The root ends in the vowel -a, which is the default final vowel for most Zulu verbs in the indicative mood.

Subject Concords

Subject concords are prefixes that indicate who is performing the action. They must always be present (except in imperatives and infinitives).

First person singular: ngi- (I) Second person singular: u- (you) Third person singular (human): u- (he/she) First person plural: si- (we) Second person plural: ni- (you all) Third person plural (human): ba- (they)

Present Tense: Long Form vs. Short Form

Zulu has two present tense forms. The long form uses the infix -ya- between the subject concord and the verb root. This form is required when the verb is the final element in its clause. The short form omits -ya- and is used when an object or other complement follows the verb.

Long form (verb-final): Ngiyathatha. = “I take. / I am taking.” Short form (object follows): Ngithatha incwadi. = “I take a book.”

This distinction is crucial for natural-sounding Zulu. Using “Ngithatha” without a following object sounds incomplete to native speakers.

Recent Past Tense

The recent past describes actions completed in the near past. It is formed by changing the final -a to -ile (long form) or -e (short form).

Long form (sentence-final): Ngithathile. = “I have taken. / I took.” Short form (with adjuncts): Ngithathe izolo. = “I took (it) yesterday.”

Remote Past Tense

The remote past describes actions completed in the distant past. It is formed by inserting -a- after the subject concord, which causes vowel coalescence.

ngi- + a- → nga-: Ngathatha. = “I took (long ago).” u- + a- → wa-: Wathatha. = “He/she took (long ago).” si- + a- → sa-: Sathatha. = “We took (long ago).” ba- + a- → ba- (unchanged): Bathatha. = “They took (long ago).”

Future Tense

The future tense inserts the morpheme -zo- between the subject concord and the verb root.

Ngizothatha. = “I will take.” Uzothatha. = “You will take. / He/she will take.” Sizothatha. = “We will take.” Nizothatha. = “You (pl.) will take.” Bazothatha. = “They will take.”

Negative Constructions

Negation in the present tense adds the prefix a- before the subject concord and changes the final vowel from -a to -i.

Angithathi. = “I do not take.” Awuthathi. = “You do not take.” (u- becomes wu- after a-) Akathathi. = “He/she does not take.” (u- becomes ka- after a-) Asithathi. = “We do not take.” Anithathi. = “You (pl.) do not take.” Abathathi. = “They do not take.”

Imperative Mood

The imperative (command form) is simply the verb root plus the final vowel. No subject concord is used.

Singular: Thatha! = “Take!” Plural (polite/multiple addressees): Thathani! = “Take! (you all)”

Object Concords

Object concords indicate what or whom is being taken. They are inserted between any tense markers and the verb root. When an object concord is present, the long form -ya- changes to -a- (for most concords) or is absorbed.

First person singular object: -ngi-: Uyangithatha. = “You take me.” Third person singular (Class 1): -m-: Ngiyamthatha. = “I take him/her.” Third person plural (Class 2): -ba-: Ngiyabathatha. = “I take them.”

Passive Voice

The passive is formed by inserting -w- before the final vowel: -thatha → -thathwa (to be taken).

Incwadi ithathwa. = “The book is taken.” Kuthathwa imali. = “Money is being taken.” (impersonal passive)

Infinitive Form

The infinitive prefixes uku- to the verb root: ukuthatha = “to take.” This form functions as a verbal noun (Class 15) and can serve as subject or object of another verb.

Ukuthatha kuhle. = “To take is good. / Taking is good.” Ngifuna ukuthatha. = “I want to take.”

Common Mistakes

Pronouncing “th” incorrectly: Zulu th is an aspirated /tʰ/, like the ‘t’ in English “top” with extra breath. It is NOT the ‘th’ sound in “think” or “this.”

Forgetting -ya- in verb-final position: “Ngithatha” alone sounds incomplete. When no object follows, you must say “Ngiyathatha.”

Using English word order with object concords: In Zulu, the object concord goes before the verb root, not after. “I take him” is “Ngiyamthatha,” not “*Ngithatha yena.”

Confusing recent and remote past: The recent past (-ile) describes recent completion; the remote past (-a-) describes events in the more distant past. English does not make this distinction consistently.

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Section E: Cultural Context

The concept of “taking” in Zulu culture extends far beyond physical possession. The verb -thatha appears in numerous idiomatic expressions that reveal cultural values.

Ukuthatha isinqumo (to take a decision): Decision-making in traditional Zulu society was often a communal process, especially for important matters. To “take a decision” implies accepting the weight of responsibility that comes with choice.

Ukuthatha umfazi / indoda (to take a wife / husband): Marriage terminology in Zulu involves “taking” a spouse, reflecting the formal processes of lobola (bride wealth) and the serious commitment of forming a new household. The phrase carries dignity and weight.

Ukuthatha izeluleko (to take advice): Wisdom is highly valued, and taking counsel from elders is considered virtuous. The young are expected to receive guidance from abadala (elders) with respect.

Ukuthatha isikhathi (to take time): Zulu culture traditionally values patience and proper timing. Rushing is often considered inappropriate, and taking adequate time for important matters is seen as wisdom.

Ukuthatha indawo (to take a place): This can mean literally taking a seat, but also assuming one’s proper position in social hierarchy or community. Knowing one’s place and taking it appropriately is important.

Regional Variations

While standard isiZulu uses -thatha consistently, some Nguni language varieties (Xhosa, Swati, Ndebele) have cognate forms with slight phonological differences. Zulu spoken in urban areas like Johannesburg may show influence from other languages, but -thatha remains standard.

Formal vs. Informal Register

The verb itself does not change between registers, but the surrounding politeness markers do. Using -ni plural endings (Thathani!) when addressing a single person shows respect. In very formal contexts, additional honorifics may be added.

Modern Usage

In contemporary South Africa, -thatha appears in contexts ranging from commercial transactions (”Thatha irisidi yakho” — “Take your receipt”) to legal language (”Ukuthatha izinyathelo zomthetho” — “To take legal steps”) to everyday conversation. Its versatility makes it essential for learners at all levels.

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Section F: Literary Citation

The following passage is adapted from the tradition of Zulu izibongo (praise poetry), reflecting themes found in the work of B.W. Vilakazi (1906-1947), the “Father of Nguni Literature” who published the first book of Zulu poetry, Inkondlo kaZulu (1935). This pedagogical passage demonstrates how -thatha functions in elevated literary Zulu.

F-A: Interlinear Construed Text

F.1a Thatha take-IMP umoya breath wakho your uqine be-strong F.1b Thatha (TAH-tah) take-IMP umoya (oo-MOH-yah) breath wakho (WAH-koh) your uqine (oo-KI-ne) be-strong

F.2a Ngathatha I-took-REMOTE indlela path yobaba of-my-father F.2b Ngathatha (ŋah-TAH-tah) I-took-REMOTE indlela (in-DLE-lah) path yobaba (yoh-BAH-bah) of-my-father

F.3a Sithatha we-take ifa inheritance labokhokho of-ancestors F.3b Sithatha (si-TAH-tah) we-take ifa (I-fah) inheritance labokhokho (lah-boh-KOH-koh) of-ancestors

F.4a Abathathile those-who-have-taken isibindi courage bayaphumelela they-succeed F.4b Abathathile (ah-bah-tah-TI-le) those-who-have-taken isibindi (i-si-BIN-di) courage bayaphumelela (bah-yah-poo-me-LE-lah) they-succeed

F.5a Uzothatha you-will-take ukukhanya light ususe and-remove ubumnyama darkness F.5b Uzothatha (oo-zoh-TAH-tah) you-will-take ukukhanya (oo-koo-KAH-nyah) light ususe (oo-SOO-se) and-remove ubumnyama (oo-boom-NYAH-mah) darkness

F-B: Authentic Text with Translation

Thatha umoya wakho uqine, Ngathatha indlela yobaba, Sithatha ifa labokhokho, Abathathile isibindi bayaphumelela, Uzothatha ukukhanya ususe ubumnyama.

“Take your breath and be strong, I took the path of my father, We take the inheritance of our ancestors, Those who have taken courage succeed, You will take the light and remove the darkness.”

F-C: Original Script Only

Thatha umoya wakho uqine, Ngathatha indlela yobaba, Sithatha ifa labokhokho, Abathathile isibindi bayaphumelela, Uzothatha ukukhanya ususe ubumnyama.

F-D: Grammar and Vocabulary Notes

umoya (Class 3 noun): breath, spirit, wind. The same word encompasses physical breath and spiritual essence, reflecting the interconnection of body and spirit in Zulu thought.

uqine (subjunctive): “that you may be strong” — the subjunctive mood indicates purpose or result. The root is -qina (to be firm, strong).

indlela (Class 9 noun): path, way, road. Metaphorically used for life’s journey or one’s course of action.

ifa (Class 5 noun): inheritance, heritage. This includes both material inheritance and cultural/spiritual legacy.

abokhokho: ancestors (Class 2). The prefix abo- indicates “those of” + -khokho (ancient ones). Ancestor veneration is central to Zulu spirituality.

isibindi (Class 7 noun): courage, literally “liver.” In Zulu (as in many cultures), the liver is considered the seat of courage and strong emotion.

ukukhanya (Class 15 noun/infinitive): light, brightness. From -khanya (to shine).

ubumnyama (Class 14 noun): darkness. Abstract nouns in Class 14 use the prefix ubu-.

F-E: Literary Commentary

This passage employs the imperative, remote past, present, and future tenses of -thatha to create a temporal arc from past through present to future. The ancestral path (indlela yobaba) connects to inherited wisdom (ifa labokhokho), which enables present courage (isibindi) and future triumph over darkness (ubumnyama). This progression mirrors the structure of traditional izibongo, which often move through time while praising virtues and encouraging action.

The repetition of -thatha creates rhythmic unity while showcasing the verb’s semantic range: taking breath (physical/spiritual preparation), taking a path (choosing direction), taking inheritance (receiving tradition), taking courage (internalizing virtue), and taking light (active transformation).

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Genre Section: Dialogue at the Market (Inkulumo Esitolo)

This section presents a dialogue at a market or shop, where the verb -thatha naturally occurs in commercial transactions. The 15 examples continue the numbering sequence.

Part A: Interlinear Construed Text

47.16a Sawubona greetings mama mother/ma’am ngingakusiza may-I-help-you ngani with-what 47.16b Sawubona (sah-woo-BOH-nah) greetings mama (MAH-mah) mother/ma’am ngingakusiza (ŋi-ŋah-koo-SI-zah) may-I-help-you ngani (ŊGAH-ni) with-what

47.17a Yebo yes ngifuna I-want ukuthatha to-take izithelo fruits ezintsha fresh 47.17b Yebo (YEH-boh) yes ngifuna (ŋi-FOO-nah) I-want ukuthatha (oo-koo-TAH-tah) to-take izithelo (i-zi-THE-loh) fruits ezintsha (e-ZIN-tshah) fresh

47.18a Thatha take-IMP lawa these ma-apula apples amahle beautiful kakhulu very 47.18b Thatha (TAH-tah) take-IMP lawa (LAH-wah) these ma-apula (mah-ah-POO-lah) apples amahle (ah-MAH-ɬe) beautiful kakhulu (kah-KOO-loo) very

47.19a Ngizothatha I-will-take amahlanu five kanye and namabanana with-bananas amabili two 47.19b Ngizothatha (ŋi-zoh-TAH-tah) I-will-take amahlanu (ah-mah-HLAH-noo) five kanye (KAH-nye) and namabanana (nah-mah-bah-NAH-nah) with-bananas amabili (ah-mah-BI-li) two

47.20a Uthatha you-take imali money engakanani how-much ngalokhu for-this 47.20b Uthatha (oo-TAH-tah) you-take imali (i-MAH-li) money engakanani (e-ŋga-kah-NAH-ni) how-much ngalokhu (ŋgah-LOH-koo) for-this

47.21a Ngithatha I-take amarandi rands ayishumi ten kuphela only 47.21b Ngithatha (ŋi-TAH-tah) I-take amarandi (ah-mah-RAHN-di) rands ayishumi (ah-yi-SHOO-mi) ten kuphela (koo-PE-lah) only

47.22a Kulungile alright ngizowathatha I-will-take-them thatha take imali money yami my 47.22b Kulungile (koo-loo-ŊGI-le) alright ngizowathatha (ŋi-zoh-wah-TAH-tah) I-will-take-them thatha (TAH-tah) take imali (i-MAH-li) money yami (JAH-mi) my

47.23a Ngiyabonga I-thank-you uthathile you-have-taken izinto things ezinhle good 47.23b Ngiyabonga (ŋi-yah-BOHN-gah) I-thank-you uthathile (oo-tah-TI-le) you-have-taken izinto (i-ZIN-toh) things ezinhle (e-ZI-nɬe) good

47.24a Kodwa but angikathathi I-have-not-yet-taken amazambane potatoes awekho where-are-they 47.24b Kodwa (KOHD-wah) but angikathathi (ah-ŋi-kah-TAH-ti) I-have-not-yet-taken amazambane (ah-mah-zahm-BAH-ne) potatoes awekho (ah-WEH-koh) where-are-they

47.25a Amazambane potatoes athathwa they-are-taken-PASS abantu people abaningi many namhlanje today 47.25b Amazambane (ah-mah-zahm-BAH-ne) potatoes athathwa (ah-TAHTH-wah) they-are-taken-PASS abantu (ah-BAHN-too) people abaningi (ah-bah-NI-ŋgi) many namhlanje (nahm-HLAH-nje) today

47.26a Uma if ufuna you-want ukuthatha to-take amazambane potatoes buya come-back kusasa tomorrow 47.26b Uma (OO-mah) if ufuna (oo-FOO-nah) you-want ukuthatha (oo-koo-TAH-tah) to-take amazambane (ah-mah-zahm-BAH-ne) potatoes buya (BOO-yah) come-back kusasa (koo-SAH-sah) tomorrow

47.27a Ngizothatha I-will-take noma even imifino vegetables uma if ikhona it-is-there 47.27b Ngizothatha (ŋi-zoh-TAH-tah) I-will-take noma (NOH-mah) even imifino (i-mi-FI-noh) vegetables uma (OO-mah) if ikhona (i-KOH-nah) it-is-there

47.28a Yebo yes imifino vegetables ikhona it-is-there thatha take-IMP uyibone and-see-it 47.28b Yebo (YEH-boh) yes imifino (i-mi-FI-noh) vegetables ikhona (i-KOH-nah) it-is-there thatha (TAH-tah) take-IMP uyibone (oo-yi-BOH-ne) and-see-it

47.29a Ngithatha I-take ispinashi spinach nokhabhishi and-cabbage zombili both 47.29b Ngithatha (ŋi-TAH-tah) I-take ispinashi (i-spi-NAH-shi) spinach nokhabhishi (noh-kah-BI-shi) and-cabbage zombili (zohm-BI-li) both

47.30a Usuthathile you-have-now-taken konke everything hamba go kahle well sisi sister 47.30b Usuthathile (oo-soo-tah-TI-le) you-have-now-taken konke (KOHN-ke) everything hamba (HAHM-bah) go kahle (KAH-ɬe) well sisi (SI-si) sister

Part B: Natural Sentences

47.16 Sawubona mama, ngingakusiza ngani? “Hello ma’am, how may I help you?”

47.17 Yebo, ngifuna ukuthatha izithelo ezintsha. “Yes, I want to take fresh fruits.”

47.18 Thatha lawa ma-apula amahle kakhulu. “Take these very beautiful apples.”

47.19 Ngizothatha amahlanu kanye namabanana amabili. “I will take five and also two bananas.”

47.20 Uthatha imali engakanani ngalokhu? “How much money do you take for this?”

47.21 Ngithatha amarandi ayishumi kuphela. “I take only ten rands.”

47.22 Kulungile, ngizowathatha. Thatha imali yami. “Alright, I will take them. Take my money.”

47.23 Ngiyabonga, uthathile izinto ezinhle. “Thank you, you have taken good things.”

47.24 Kodwa angikathathi amazambane, awekho? “But I have not yet taken potatoes, where are they?”

47.25 Amazambane athathwa abantu abaningi namhlanje. “Potatoes are taken by many people today.”

47.26 Uma ufuna ukuthatha amazambane, buya kusasa. “If you want to take potatoes, come back tomorrow.”

47.27 Ngizothatha noma imifino uma ikhona. “I will take even vegetables if they are there.”

47.28 Yebo, imifino ikhona. Thatha uyibone. “Yes, vegetables are there. Take and see them.”

47.29 Ngithatha ispinashi nokhabhishi zombili. “I take both spinach and cabbage.”

47.30 Usuthathile konke, hamba kahle sisi! “You have now taken everything, go well sister!”

Part C: Zulu Text Only

47.16 Sawubona mama, ngingakusiza ngani?

47.17 Yebo, ngifuna ukuthatha izithelo ezintsha.

47.18 Thatha lawa ma-apula amahle kakhulu.

47.19 Ngizothatha amahlanu kanye namabanana amabili.

47.20 Uthatha imali engakanani ngalokhu?

47.21 Ngithatha amarandi ayishumi kuphela.

47.22 Kulungile, ngizowathatha. Thatha imali yami.

47.23 Ngiyabonga, uthathile izinto ezinhle.

47.24 Kodwa angikathathi amazambane, awekho?

47.25 Amazambane athathwa abantu abaningi namhlanje.

47.26 Uma ufuna ukuthatha amazambane, buya kusasa.

47.27 Ngizothatha noma imifino uma ikhona.

47.28 Yebo, imifino ikhona. Thatha uyibone.

47.29 Ngithatha ispinashi nokhabhishi zombili.

47.30 Usuthathile konke, hamba kahle sisi!

Part D: Grammar Notes for Genre Section

Object Concord Incorporation (47.22): The form ngizowathatha (”I will take them”) shows the object concord -wa- (referring to Class 6 nouns like ama-apula) inserted before the verb root. The structure is: ngi- (I) + -zo- (FUT) + -wa- (them, CL6) + -thatha (take).

Negative with “Not Yet” (47.24): The form angikathathi uses the negative construction plus the “not yet” marker -ka-. This indicates that the action has not yet been completed but is expected: a- (NEG) + -ngi- (I) + -ka- (not.yet) + -thathi (take.NEG).

Passive Voice (47.25): Athathwa shows the Class 6 subject concord a- with the passive verb form -thathwa (are taken). The agent is introduced by ng- (by): ngumlisa = by the man, abantu = by people (understood from context).

Consecutive -su- (47.30): In usuthathile, the element -su- indicates “already” or “now completed.” This morpheme marks that the action has been accomplished prior to or simultaneous with the speech moment: u- (you) + -su- (already) + -thathile (have.taken).

Question Formation (47.20): The word engakanani (how much) is a quantitative interrogative that follows the noun it modifies: imali engakanani = “money of how much.”

Conditional Clauses (47.26): Uma introduces a conditional clause (”if”). The present tense in the “if” clause pairs naturally with imperative or future in the main clause.

Polite Address: The dialogue uses mama (mother/ma’am) and sisi (sister) as respectful terms of address, even between strangers. This reflects the Zulu practice of using kinship terms to show respect and create social connection.

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Pronunciation Guide

Key Sounds in This Lesson

th /tʰ/: Aspirated ‘t’ — like English “top” with extra breath. NOT like “think” or “this.” Place your tongue as for ‘t’ and release with a puff of air.

ng /ŋ/: At word-start, this is the same sound as at the end of English “sing.” Practice by saying “sing” and then starting a word with that final sound: “Ngi-” = “sing-ee” (minus the “si-”).

hl /ɬ/: Lateral fricative — blow air past the side of your tongue while positioning for ‘l’. This sound does not exist in English. Practice by saying ‘l’ while exhaling through the side of your mouth.

dl /ɮ/: Voiced lateral fricative — similar to ‘hl’ but with voice. Like ‘l’ with friction.

Vowels: Zulu vowels are “pure” like Italian or Spanish:

• a /a/: like “father”

• e /ɛ/: like “bed”

• i /i/: like “see”

• o /ɔ/: like “thought”

• u /u/: like “too”

Stress: Generally falls on the penultimate (second-to-last) syllable.

Common Pronunciation Errors for English Speakers

1. Using English ‘th’ sounds instead of aspirated ‘t’

2. Pronouncing ‘ng’ as two separate sounds at word-start

3. Struggling with the lateral fricatives (hl, dl)

4. Putting stress on the wrong syllable

5. Not maintaining pure vowel quality throughout

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About This Course

This lesson is part of the Latinum Institute Modern Language Course series, which brings the proven interlinear glossing methodology to contemporary language learning. The Latinum Institute has been creating educational materials since 2006, specializing in making complex languages accessible to autodidact learners.

The Construed Text Method

The interlinear format used in this course — where each word appears with its grammatical function directly beneath — allows learners to absorb vocabulary and structure simultaneously. Rather than memorizing isolated words or drilling grammar rules in abstract, you encounter language as it actually functions in complete sentences.

CSV-Based Curriculum

This course follows a systematic curriculum based on frequency-ranked vocabulary. Lesson 47 teaches the verb “take” (ukuthatha), one of the most common and versatile verbs in any language. By learning high-frequency words first, you quickly gain the ability to understand and produce real Zulu communication.

About Zulu

IsiZulu is a Bantu language spoken by approximately 12-14 million native speakers, primarily in South Africa’s KwaZulu-Natal province. It is one of South Africa’s 12 official languages and serves as a lingua franca for millions more. Zulu’s rich literary tradition, established by pioneers like B.W. Vilakazi, and its vibrant contemporary culture make it an immensely rewarding language to learn.

Further Resources

For the complete course index, visit: https://latinum.substack.com/p/index

For independent reviews of Latinum Institute materials: https://uk.trustpilot.com/review/latinum.org.uk

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✓ Lesson 47 Zulu (isiZulu) complete

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Lesson 46 isiZulu: A Latinum Institute African Language Course

Ukwazi — To Know

This lesson introduces the fundamental Zulu verb -azi (to know), one of the most essential words in the isiZulu vocabulary. In Zulu, knowing is expressed through a highly versatile verb that operates at the heart of cognition, recognition, and understanding. The verb stem -azi combines with subject concords to create forms like ngiyazi (I know) and uyazi (you know), while the infinitive form ukwazi (to know) can also express ability when combined with another infinitive verb—”Ngiyakwazi ukufunda” means both “I know how to read” and “I can read.”

Unlike English, which distinguishes between “know” (facts/people) and “know how” (ability), Zulu uses the same verb root for both concepts, with context and grammatical construction clarifying the meaning. The negative form angazi (I don’t know) is among the most frequently heard expressions in daily speech, while the proverb Ongazi ukubuza, akakwazi ukufunda (One who doesn’t know how to ask, cannot learn) encapsulates traditional Zulu wisdom about the relationship between inquiry and knowledge.

Throughout this lesson, we will explore how -azi functions in various tenses, with different subject concords, and in combination with objects and infinitives.

For the complete course index, visit: https://latinum.substack.com/p/index

FAQ: What does “ukwazi” mean in Zulu?

Ukwazi is the infinitive form of the Zulu verb meaning “to know.” It encompasses both factual knowledge (knowing information or people) and practical knowledge (knowing how to do something). The verb stem is -azi, which combines with subject concords to form conjugated expressions like ngiyazi (I know), uyazi (you know), and siyazi (we know).

Key Takeaways

The verb -azi is fundamental to isiZulu and appears in countless daily expressions. The present tense long form uses the -ya- infix when the verb ends the sentence (ngiyazi), while the short form omits this when an object follows (ngazi lento = I know this thing). The negative prefix a- transforms the subject concord and changes the final vowel: angazi (I don’t know). When ukwazi precedes another infinitive verb, it expresses ability: ngiyakwazi ukubhala (I know how to write / I can write). Understanding -azi opens doors to expressing knowledge, recognition, uncertainty, and ability throughout Zulu discourse.

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Section A: Interlinear Construed Text

46.1a Ngiyazi I-know ukuthi that iqiniso truth libalulekile is-important

46.1b Ngiyazi (ŋi.ja.ˈzi) I-know ukuthi (u.ku.ˈtʰi) that iqiniso (i.qi.ˈni.so) truth libalulekile (li.ɓa.lu.le.ˈki.le) is-important

46.2a Uyazi you-know igama name lami my na? QUEST

46.2b Uyazi (u.ja.ˈzi) you-know igama (i.ˈɡa.ma) name lami (ˈla.mi) my na (na) QUEST

46.3a Angazi not-I-know ukuthi that uhlala you-live kuphi where

46.3b Angazi (a.ŋa.ˈzi) not-I-know ukuthi (u.ku.ˈtʰi) that uhlala (u.ˈɬa.la) you-live kuphi (ˈku.pʰi) where

46.4a Siyazi we-know indlela way eya which-goes edolobheni to-town

46.4b Siyazi (si.ja.ˈzi) we-know indlela (i.ndleˈla) way eya (ˈe.ja) which-goes edolobheni (e.do.lo.ˈɓe.ni) to-town

46.5a Umama mother wazi knows konke everything ngami about-me

46.5b Umama (u.ˈma.ma) mother wazi (ˈwa.zi) knows konke (ˈko.ŋke) everything ngami (ˈŋa.mi) about-me

46.6a Bayazi they-know ukuthi that kuzoba it-will-be nzima difficult

46.6b Bayazi (ɓa.ja.ˈzi) they-know ukuthi (u.ku.ˈtʰi) that kuzoba (ku.zo.ˈɓa) it-will-be nzima (ˈnzi.ma) difficult

46.7a Ngiyakwazi I-know-how ukupheka to-cook ukudla food okumnandi which-is-delicious

46.7b Ngiyakwazi (ŋi.ja.ˈkwa.zi) I-know-how ukupheka (u.ku.ˈpʰe.ka) to-cook ukudla (u.ku.ˈɗla) food okumnandi (o.ku.ˈmna.ndi) which-is-delicious

46.8a Awazi not-you-know lutho nothing ngalolu about-this daba matter

46.8b Awazi (a.wa.ˈzi) not-you-know lutho (ˈlu.tʰo) nothing ngalolu (ŋa.ˈlo.lu) about-this daba (ˈda.ɓa) matter

46.9a Ubaba father wami my wayazi knew umlando history wakwaZulu of-Zululand

46.9b Ubaba (u.ˈɓa.ɓa) father wami (ˈwa.mi) my wayazi (wa.ja.ˈzi) knew umlando (u.ˈmla.ndo) history wakwaZulu (wa.kwa.ˈzu.lu) of-Zululand

46.10a Niyazi you-PL-know ukuthi that sihlala we-live lapha here na? QUEST

46.10b Niyazi (ni.ja.ˈzi) you-PL-know ukuthi (u.ku.ˈtʰi) that sihlala (si.ˈɬa.la) we-live lapha (ˈla.pʰa) here na (na) QUEST

46.11a Ngimazi I-know-him/her kahle well lo this muntu person

46.11b Ngimazi (ŋi.ma.ˈzi) I-know-him/her kahle (ˈka.ɬe) well lo (lo) this muntu (ˈmu.ntu) person

46.12a Ongazi one-who-not-knows ukubuza to-ask akakwazi cannot ukufunda to-learn

46.12b Ongazi (o.ŋa.ˈzi) one-who-not-knows ukubuza (u.ku.ˈɓu.za) to-ask akakwazi (a.ka.ˈkwa.zi) cannot ukufunda (u.ku.ˈfu.nda) to-learn

46.13a Sizokwazi we-will-know iqiniso truth kusasa tomorrow ekuseni in-morning

46.13b Sizokwazi (si.zo.ˈkwa.zi) we-will-know iqiniso (i.qi.ˈni.so) truth kusasa (ku.ˈsa.sa) tomorrow ekuseni (e.ku.ˈse.ni) in-morning

46.14a Abafundi students bayazi they-know izimpendulo answers zonke all

46.14b Abafundi (a.ɓa.ˈfu.ndi) students bayazi (ɓa.ja.ˈzi) they-know izimpendulo (i.zi.mpe.ˈndu.lo) answers zonke (ˈzo.ŋke) all

46.15a Ukwazi to-know ulimi language kusho means ukwazi to-know abantu people

46.15b Ukwazi (u.ˈkwa.zi) to-know ulimi (u.ˈli.mi) language kusho (ku.ˈʃo) means ukwazi (u.ˈkwa.zi) to-know abantu (a.ˈɓa.ntu) people

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Section B: Natural Sentences

46.1 Ngiyazi ukuthi iqiniso libalulekile. Ngiyazi ukuthi iqiniso libalulekile. “I know that the truth is important.”

46.2 Uyazi igama lami na? Uyazi igama lami na? “Do you know my name?”

46.3 Angazi ukuthi uhlala kuphi. Angazi ukuthi uhlala kuphi. “I don’t know where you live.”

46.4 Siyazi indlela eya edolobheni. Siyazi indlela eya edolobheni. “We know the way that goes to town.”

46.5 Umama wazi konke ngami. Umama wazi konke ngami. “Mother knows everything about me.”

46.6 Bayazi ukuthi kuzoba nzima. Bayazi ukuthi kuzoba nzima. “They know that it will be difficult.”

46.7 Ngiyakwazi ukupheka ukudla okumnandi. Ngiyakwazi ukupheka ukudla okumnandi. “I know how to cook delicious food.”

46.8 Awazi lutho ngalolu daba. Awazi lutho ngalolu daba. “You don’t know anything about this matter.”

46.9 Ubaba wami wayazi umlando wakwaZulu. Ubaba wami wayazi umlando wakwaZulu. “My father knew the history of Zululand.”

46.10 Niyazi ukuthi sihlala lapha na? Niyazi ukuthi sihlala lapha na? “Do you (all) know that we live here?”

46.11 Ngimazi kahle lo muntu. Ngimazi kahle lo muntu. “I know this person well.”

46.12 Ongazi ukubuza, akakwazi ukufunda. Ongazi ukubuza, akakwazi ukufunda. “One who doesn’t know how to ask, cannot learn.”

46.13 Sizokwazi iqiniso kusasa ekuseni. Sizokwazi iqiniso kusasa ekuseni. “We will know the truth tomorrow morning.”

46.14 Abafundi bayazi izimpendulo zonke. Abafundi bayazi izimpendulo zonke. “The students know all the answers.”

46.15 Ukwazi ulimi kusho ukwazi abantu. Ukwazi ulimi kusho ukwazi abantu. “To know a language means to know a people.”

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Section C: Target Language Text Only

46.1 Ngiyazi ukuthi iqiniso libalulekile. Ngiyazi ukuthi iqiniso libalulekile.

46.2 Uyazi igama lami na? Uyazi igama lami na?

46.3 Angazi ukuthi uhlala kuphi. Angazi ukuthi uhlala kuphi.

46.4 Siyazi indlela eya edolobheni. Siyazi indlela eya edolobheni.

46.5 Umama wazi konke ngami. Umama wazi konke ngami.

46.6 Bayazi ukuthi kuzoba nzima. Bayazi ukuthi kuzoba nzima.

46.7 Ngiyakwazi ukupheka ukudla okumnandi. Ngiyakwazi ukupheka ukudla okumnandi.

46.8 Awazi lutho ngalolu daba. Awazi lutho ngalolu daba.

46.9 Ubaba wami wayazi umlando wakwaZulu. Ubaba wami wayazi umlando wakwaZulu.

46.10 Niyazi ukuthi sihlala lapha na? Niyazi ukuthi sihlala lapha na?

46.11 Ngimazi kahle lo muntu. Ngimazi kahle lo muntu.

46.12 Ongazi ukubuza, akakwazi ukufunda. Ongazi ukubuza, akakwazi ukufunda.

46.13 Sizokwazi iqiniso kusasa ekuseni. Sizokwazi iqiniso kusasa ekuseni.

46.14 Abafundi bayazi izimpendulo zonke. Abafundi bayazi izimpendulo zonke.

46.15 Ukwazi ulimi kusho ukwazi abantu. Ukwazi ulimi kusho ukwazi abantu.

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Section D: Grammar Explanation

These are the grammar rules for -azi (to know) in isiZulu.

The Verb Stem and Infinitive

The verb stem is -azi, and the infinitive form is ukwazi (to know). This verb belongs to the class of verbs that express mental states and cognition. Unlike many Zulu verbs that end in -a, the stem -azi retains its final -i in most forms.

Subject Concords with -azi

In the present tense, subject concords attach directly to the verb stem. When the verb is the final element in the sentence, the long form with -ya- is used:

First person singular: Ngiyazi (I know) — ngi- + -ya- + -zi

Second person singular: Uyazi (you know) — u- + -ya- + -zi

Third person singular (Class 1): Uyazi (he/she knows) — u- + -ya- + -zi

First person plural: Siyazi (we know) — si- + -ya- + -zi

Second person plural: Niyazi (you all know) — ni- + -ya- + -zi

Third person plural (Class 2): Bayazi (they know) — ba- + -ya- + -zi

Short Form (Before Objects)

When an object or complement follows the verb, the -ya- infix is dropped:

Ngazi lento (I know this thing)

Wazi konke (He/she knows everything)

Sazi indlela (We know the way)

Object Concords

Object concords can be inserted between the subject concord and the verb stem:

Ngimazi (I know him/her) — ngi- + -m- (class 1 object) + -azi

Ngiyazi (I know it) — ngi- + -y- (class 9 object) + -azi

Sikwazi (We know you) — si- + -ku- (2nd person object) + -azi

Negative Forms

The negative is formed by prefixing a- to the subject concord and changing the final vowel to -i:

Angazi (I don’t know) — a- + ngi- + -azi (becomes angazi)

Awazi (You don’t know) — a- + u- + -azi (u becomes w before a)

Akazi (He/she doesn’t know) — a- + u- + -azi (for class 1)

Asazi (We don’t know)

Anazi (You all don’t know)

Abazi (They don’t know)

Expressing Ability with ukwazi

When ukwazi is followed by another infinitive verb, it expresses ability (”can” or “know how to”):

Ngiyakwazi ukufunda — I know how to read / I can read

Uyakwazi ukubhala — You know how to write / You can write

Siyakwazi ukucula — We know how to sing / We can sing

The negative of this construction uses akakwazi (for class 1) or changes according to subject:

Angikwazi ukufunda — I don’t know how to read / I can’t read

Akakwazi ukubhala — He/she doesn’t know how to write / He/she can’t write

Past Tense

The recent past (perfect) adds -ile or changes the final vowel:

Ngiyazile / Ngazile — I knew / I have known

The past tense can also use the past tense marker -a-:

Wayazi — He/she knew (remote past)

Future Tense

The near future inserts -zo- before the verb stem:

Ngizokwazi — I will know

Sizokwazi — We will know

Bazokwazi — They will know

Common Mistakes

Learners often forget to use the -ya- infix when the verb ends the sentence. “Ngazi” alone is incomplete; it should be “Ngiyazi” unless followed by an object.

Confusing angazi (I don’t know a fact) with angikwazi (I don’t know how to / I can’t). The former denies knowledge; the latter denies ability.

Using the wrong object concord when saying “I know him/her.” The correct form is ngimazi (class 1 object -m-).

Forgetting that ukwazi + infinitive expresses ability, not just knowledge. Context determines translation.

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Section E: Cultural Context

The Value of Knowledge in Zulu Society

In traditional Zulu culture, knowledge (ulwazi) is considered one of the greatest treasures a person can possess. The proverb “Ongazi ukubuza, akakwazi ukufunda” (One who doesn’t know how to ask, cannot learn) reflects the deep cultural value placed on humility and the willingness to seek wisdom from others. This saying teaches that knowledge begins with acknowledging what one does not know.

Formal and Informal Usage

The verb -azi functions identically in both formal and informal registers. However, when addressing elders or those of higher social standing, the context of how one admits not knowing something matters greatly. The phrase “Angazi, baba/mama” (I don’t know, sir/madam) demonstrates respect while acknowledging ignorance.

Ubuntu and Shared Knowledge

The Zulu philosophy of ubuntu (humanity toward others) extends to the sharing of knowledge. The phrase “Ukwazi ulimi kusho ukwazi abantu” (To know a language means to know a people) reflects the belief that knowledge is communal and relational. One cannot truly know without connection to others.

Traditional Learning and Modern Education

Historically, knowledge was transmitted orally through izibongo (praise poetry), izaga (proverbs), and the teachings of elders. The verb ukwazi appears frequently in traditional songs and poetry that celebrate wisdom. Today, the same verb is used in educational contexts—ukwazi ukufunda nokubhala (to know how to read and write) marks the foundational skills of modern literacy.

Regional Variations

While the core grammar of -azi remains consistent throughout KwaZulu-Natal and urban areas, some dialectal differences exist in pronunciation and intonation. Urban Zulu speakers may use abbreviated forms in casual speech, while rural speakers often preserve fuller traditional constructions.

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Section F: Literary Citation

The following excerpt draws from the thematic tradition of B.W. Vilakazi’s poem “Ithongo lokwazi” (The Spirit of Knowing) from his collection Inkondlo kaZulu (1935). Vilakazi, known as the father of Nguni literature, explored themes of knowledge, wisdom, and the search for understanding in his pioneering Zulu poetry.

F-A: Interlinear Construed Text

Ngifuna I-want ukwazi to-know okujulile that-which-is-deep

Ngifuna (ŋi.ˈfu.na) I-want ukwazi (u.ˈkwa.zi) to-know okujulile (o.ku.dʒu.ˈli.le) that-which-is-deep

Inhliziyo heart yami my ilambele hungers-for ulwazi knowledge

Inhliziyo (i.ɲʎi.ˈzi.jo) heart yami (ˈja.mi) my ilambele (i.la.ˈmɓe.le) hungers-for ulwazi (u.ˈlwa.zi) knowledge

Ngiyazi I-know ukuthi that angikwazi I-cannot ukuqonda to-understand konke everything

Ngiyazi (ŋi.ja.ˈzi) I-know ukuthi (u.ku.ˈtʰi) that angikwazi (a.ŋi.ˈkwa.zi) I-cannot ukuqonda (u.ku.ˈqo.nda) to-understand konke (ˈko.ŋke) everything

Kodwa but ngiyafuna I-want ukufunda to-learn ngize until-I ngazi know

Kodwa (ˈko.dwa) but ngiyafuna (ŋi.ja.ˈfu.na) I-want ukufunda (u.ku.ˈfu.nda) to-learn ngize (ˈŋi.ze) until-I ngazi (ˈŋa.zi) know

F-B: Natural Text with Translation

Ngifuna ukwazi okujulile. Inhliziyo yami ilambele ulwazi. Ngiyazi ukuthi angikwazi ukuqonda konke, Kodwa ngiyafuna ukufunda ngize ngazi.

“I want to know what is deep. My heart hungers for knowledge. I know that I cannot understand everything, But I want to learn until I know.”

F-C: Original Script + Romanization

Ngifuna ukwazi okujulile. Ngifuna ukwazi okujulile.

Inhliziyo yami ilambele ulwazi. Inhliziyo yami ilambele ulwazi.

Ngiyazi ukuthi angikwazi ukuqonda konke, Ngiyazi ukuthi angikwazi ukuqonda konke,

Kodwa ngiyafuna ukufunda ngize ngazi. Kodwa ngiyafuna ukufunda ngize ngazi.

F-D: Vocabulary and Grammar Notes

okujulile — that which is deep (relative form from -jula, “to be deep”)

inhliziyo — heart (class 9 noun)

ilambele — hungers for (from -lambela, applied form of -lamba “to be hungry”)

ulwazi — knowledge (class 11 noun, related to -azi)

ukuqonda — to understand (infinitive)

ngize — until I (subjunctive purpose construction)

The poem demonstrates the interplay between ukwazi (to know) and ulwazi (knowledge), showing their shared root. The poet’s paradox—”I know that I cannot understand everything”—uses both the positive ngiyazi and negative angikwazi, illustrating sophisticated self-awareness about the limits of knowledge.

F-E: Literary Commentary

B.W. Vilakazi (1906-1947) was the first Black South African to earn a doctorate and teach at the University of the Witwatersrand. His Inkondlo kaZulu (1935) was the first published collection of Zulu poetry, marking a pivotal moment in African literary history. Vilakazi fused traditional Zulu izibongo (praise poetry) forms with Western poetic techniques, creating a new literary tradition.

The theme of ithongo lokwazi (the spirit of knowing) reflects Vilakazi’s own journey as a scholar who bridged oral tradition and written literature. His work preserves the philosophical depth of Zulu thought while reaching toward modern education. The hunger for knowledge expressed in his poetry echoes the traditional proverb: Ukuhamba kukufunda — “To travel is to learn.”

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Genre Section: Dialogue — At the School

This dialogue takes place between a teacher (Uthisha) and students (Abafundi) in a Zulu classroom, demonstrating natural usage of -azi and ukwazi in an educational context.

Part A: Interlinear Construed Text

46.16a Uthisha: teacher Niyazi you-PL-know ukuthi that sizofunda we-will-learn ini what namuhla? today

46.16b Uthisha (u.ˈtʰi.ʃa) teacher Niyazi (ni.ja.ˈzi) you-PL-know ukuthi (u.ku.ˈtʰi) that sizofunda (si.zo.ˈfu.nda) we-will-learn ini (ˈi.ni) what namuhla (na.ˈmu.ɬa) today

46.17a Umfundi: student Angazi, not-I-know thisha. teacher Sicela we-ask usitshele. you-tell-us

46.17b Umfundi (u.ˈmfu.ndi) student Angazi (a.ŋa.ˈzi) not-I-know thisha (ˈtʰi.ʃa) teacher Sicela (si.ˈtʃe.la) we-ask usitshele (u.si.ˈtsʰe.le) you-tell-us

46.18a Uthisha: teacher Sizofunda we-will-learn ngomlando about-history wakwaZulu. of-Zululand Niyamazi you-PL-know-him uShaka Shaka na? QUEST

46.18b Uthisha (u.ˈtʰi.ʃa) teacher Sizofunda (si.zo.ˈfu.nda) we-will-learn ngomlando (ŋo.ˈmla.ndo) about-history wakwaZulu (wa.kwa.ˈzu.lu) of-Zululand Niyamazi (ni.ja.ma.ˈzi) you-PL-know-him uShaka (u.ˈʃa.ka) Shaka na (na) QUEST

46.19a Abafundi: students Yebo, yes siyamazi! we-know-him Wayeyinkosi he-was-king enkulu great yakwaZulu. of-Zululand

46.19b Abafundi (a.ɓa.ˈfu.ndi) students Yebo (ˈje.ɓo) yes siyamazi (si.ja.ma.ˈzi) we-know-him Wayeyinkosi (wa.je.ji.ŋko.ˈsi) he-was-king enkulu (e.ŋku.ˈlu) great yakwaZulu (ja.kwa.ˈzu.lu) of-Zululand

46.20a Uthisha: teacher Kuhle. good Kodwa but niyazi you-PL-know ukuthi that wazalelwa he-was-born kuphi? where

46.20b Uthisha (u.ˈtʰi.ʃa) teacher Kuhle (ˈku.ɬe) good Kodwa (ˈko.dwa) but niyazi (ni.ja.ˈzi) you-PL-know ukuthi (u.ku.ˈtʰi) that wazalelwa (wa.za.le.ˈlwa) he-was-born kuphi (ˈku.pʰi) where

46.21a Umfundi: student Angazi not-I-know kahle, well kodwa but ngicabanga I-think ukuthi that kwaZulu. at-Zululand

46.21b Umfundi (u.ˈmfu.ndi) student Angazi (a.ŋa.ˈzi) not-I-know kahle (ˈka.ɬe) well kodwa (ˈko.dwa) but ngicabanga (ŋi.tʃa.ˈɓa.ŋa) I-think ukuthi (u.ku.ˈtʰi) that kwaZulu (kwa.ˈzu.lu) at-Zululand

46.22a Uthisha: teacher Ubani who owazi who-knows impendulo answer eqinisile? which-is-correct

46.22b Uthisha (u.ˈtʰi.ʃa) teacher Ubani (u.ˈɓa.ni) who owazi (o.wa.ˈzi) who-knows impendulo (i.mpe.ˈndu.lo) answer eqinisile (e.qi.ni.ˈsi.le) which-is-correct

46.23a Intombazane: girl Ngiyazi, I-know thisha! teacher Wazalelwa he-was-born eMelmoth, at-Melmoth eNkandla. at-Nkandla

46.23b Intombazane (i.nto.mɓa.ˈza.ne) girl Ngiyazi (ŋi.ja.ˈzi) I-know thisha (ˈtʰi.ʃa) teacher Wazalelwa (wa.za.le.ˈlwa) he-was-born eMelmoth (e.ˈme.lmotʰ) at-Melmoth eNkandla (e.ŋka.ˈndla) at-Nkandla

46.24a Uthisha: teacher Uqinisile! you-are-correct Uyakwazi you-know-how ukufunda to-read izincwadi books zomlando. of-history

46.24b Uthisha (u.ˈtʰi.ʃa) teacher Uqinisile (u.qi.ni.ˈsi.le) you-are-correct Uyakwazi (u.ja.ˈkwa.zi) you-know-how ukufunda (u.ku.ˈfu.nda) to-read izincwadi (i.zi.ˈntʃwa.di) books zomlando (zo.ˈmla.ndo) of-history

46.25a Umfundi: student Thisha, teacher siyakwazi we-know-how ukubhala to-write ngalokhu about-this esikufundile which-we-have-learned na? QUEST

46.25b Umfundi (u.ˈmfu.ndi) student Thisha (ˈtʰi.ʃa) teacher siyakwazi (si.ja.ˈkwa.zi) we-know-how ukubhala (u.ku.ˈɓa.la) to-write ngalokhu (ŋa.ˈlo.kʰu) about-this esikufundile (e.si.ku.fu.ˈndi.le) which-we-have-learned na (na) QUEST

46.26a Uthisha: teacher Yebo, yes niyakwazi. you-PL-know-how Bhala write konke everything okwaziyo which-you-know ngenkosi about-king uShaka. Shaka

46.26b Uthisha (u.ˈtʰi.ʃa) teacher Yebo (ˈje.ɓo) yes niyakwazi (ni.ja.ˈkwa.zi) you-PL-know-how Bhala (ˈɓa.la) write konke (ˈko.ŋke) everything okwaziyo (o.kwa.ˈzi.jo) which-you-know ngenkosi (ŋe.ŋko.ˈsi) about-king uShaka (u.ˈʃa.ka) Shaka

46.27a Abafundi: students Siyabonga, we-thank thisha. teacher Sizozama we-will-try ukubhala to-write konke everything esikwaziyo. which-we-know

46.27b Abafundi (a.ɓa.ˈfu.ndi) students Siyabonga (si.ja.ɓo.ˈŋa) we-thank thisha (ˈtʰi.ʃa) teacher Sizozama (si.zo.ˈza.ma) we-will-try ukubhala (u.ku.ˈɓa.la) to-write konke (ˈko.ŋke) everything esikwaziyo (e.si.kwa.ˈzi.jo) which-we-know

46.28a Uthisha: teacher Khumbulani remember-PL isaga: proverb Ongazi one-who-not-knows ukubuza, to-ask akakwazi cannot ukufunda. to-learn

46.28b Uthisha (u.ˈtʰi.ʃa) teacher Khumbulani (kʰu.mɓu.ˈla.ni) remember-PL isaga (i.ˈsa.ɡa) proverb Ongazi (o.ŋa.ˈzi) one-who-not-knows ukubuza (u.ku.ˈɓu.za) to-ask akakwazi (a.ka.ˈkwa.zi) cannot ukufunda (u.ku.ˈfu.nda) to-learn

46.29a Intombazane: girl Ngiyayithanda I-like-it leyo that saga. proverb Isifundisa it-teaches-us ukuthi that sibuze we-should-ask uma if singazi. we-don’t-know

46.29b Intombazane (i.nto.mɓa.ˈza.ne) girl Ngiyayithanda (ŋi.ja.ji.tʰa.ˈnda) I-like-it leyo (ˈle.jo) that saga (ˈsa.ɡa) proverb Isifundisa (i.si.fu.ˈndi.sa) it-teaches-us ukuthi (u.ku.ˈtʰi) that sibuze (si.ˈɓu.ze) we-should-ask uma (ˈu.ma) if singazi (si.ŋa.ˈzi) we-don’t-know

46.30a Uthisha: teacher Kunjalo. it-is-so Ukwazi to-know kuqala begins ngokubuza. with-asking Ningahloniphi don’t-hesitate ukubuza. to-ask

46.30b Uthisha (u.ˈtʰi.ʃa) teacher Kunjalo (ku.nja.ˈlo) it-is-so Ukwazi (u.ˈkwa.zi) to-know kuqala (ku.ˈqa.la) begins ngokubuza (ŋo.ku.ˈɓu.za) with-asking Ningahloniphi (ni.ŋa.ɬo.ni.ˈpʰi) don’t-hesitate ukubuza (u.ku.ˈɓu.za) to-ask

Part B: Natural Sentences

46.16 Uthisha: Niyazi ukuthi sizofunda ini namuhla? “Teacher: Do you know what we will learn today?”

46.17 Umfundi: Angazi, thisha. Sicela usitshele. “Student: I don’t know, teacher. Please tell us.”

46.18 Uthisha: Sizofunda ngomlando wakwaZulu. Niyamazi uShaka na? “Teacher: We will learn about the history of Zululand. Do you know Shaka?”

46.19 Abafundi: Yebo, siyamazi! Wayeyinkosi enkulu yakwaZulu. “Students: Yes, we know him! He was a great king of Zululand.”

46.20 Uthisha: Kuhle. Kodwa niyazi ukuthi wazalelwa kuphi? “Teacher: Good. But do you know where he was born?”

46.21 Umfundi: Angazi kahle, kodwa ngicabanga ukuthi kwaZulu. “Student: I don’t know exactly, but I think in Zululand.”

46.22 Uthisha: Ubani owazi impendulo eqinisile? “Teacher: Who knows the correct answer?”

46.23 Intombazane: Ngiyazi, thisha! Wazalelwa eMelmoth, eNkandla. “Girl: I know, teacher! He was born at Melmoth, in Nkandla.”

46.24 Uthisha: Uqinisile! Uyakwazi ukufunda izincwadi zomlando. “Teacher: You are correct! You know how to read history books.”

46.25 Umfundi: Thisha, siyakwazi ukubhala ngalokhu esikufundile na? “Student: Teacher, can we write about what we have learned?”

46.26 Uthisha: Yebo, niyakwazi. Bhala konke okwaziyo ngenkosi uShaka. “Teacher: Yes, you can. Write everything you know about King Shaka.”

46.27 Abafundi: Siyabonga, thisha. Sizozama ukubhala konke esikwaziyo. “Students: Thank you, teacher. We will try to write everything we know.”

46.28 Uthisha: Khumbulani isaga: Ongazi ukubuza, akakwazi ukufunda. “Teacher: Remember the proverb: One who doesn’t know how to ask, cannot learn.”

46.29 Intombazane: Ngiyayithanda leyo saga. Isifundisa ukuthi sibuze uma singazi. “Girl: I like that proverb. It teaches us that we should ask if we don’t know.”

46.30 Uthisha: Kunjalo. Ukwazi kuqala ngokubuza. Ningahloniphi ukubuza. “Teacher: That’s right. Knowledge begins with asking. Don’t hesitate to ask.”

Part C: Target Language Only

46.16 Uthisha: Niyazi ukuthi sizofunda ini namuhla? Uthisha: Niyazi ukuthi sizofunda ini namuhla?

46.17 Umfundi: Angazi, thisha. Sicela usitshele. Umfundi: Angazi, thisha. Sicela usitshele.

46.18 Uthisha: Sizofunda ngomlando wakwaZulu. Niyamazi uShaka na? Uthisha: Sizofunda ngomlando wakwaZulu. Niyamazi uShaka na?

46.19 Abafundi: Yebo, siyamazi! Wayeyinkosi enkulu yakwaZulu. Abafundi: Yebo, siyamazi! Wayeyinkosi enkulu yakwaZulu.

46.20 Uthisha: Kuhle. Kodwa niyazi ukuthi wazalelwa kuphi? Uthisha: Kuhle. Kodwa niyazi ukuthi wazalelwa kuphi?

46.21 Umfundi: Angazi kahle, kodwa ngicabanga ukuthi kwaZulu. Umfundi: Angazi kahle, kodwa ngicabanga ukuthi kwaZulu.

46.22 Uthisha: Ubani owazi impendulo eqinisile? Uthisha: Ubani owazi impendulo eqinisile?

46.23 Intombazane: Ngiyazi, thisha! Wazalelwa eMelmoth, eNkandla. Intombazane: Ngiyazi, thisha! Wazalelwa eMelmoth, eNkandla.

46.24 Uthisha: Uqinisile! Uyakwazi ukufunda izincwadi zomlando. Uthisha: Uqinisile! Uyakwazi ukufunda izincwadi zomlando.

46.25 Umfundi: Thisha, siyakwazi ukubhala ngalokhu esikufundile na? Umfundi: Thisha, siyakwazi ukubhala ngalokhu esikufundile na?

46.26 Uthisha: Yebo, niyakwazi. Bhala konke okwaziyo ngenkosi uShaka. Uthisha: Yebo, niyakwazi. Bhala konke okwaziyo ngenkosi uShaka.

46.27 Abafundi: Siyabonga, thisha. Sizozama ukubhala konke esikwaziyo. Abafundi: Siyabonga, thisha. Sizozama ukubhala konke esikwaziyo.

46.28 Uthisha: Khumbulani isaga: Ongazi ukubuza, akakwazi ukufunda. Uthisha: Khumbulani isaga: Ongazi ukubuza, akakwazi ukufunda.

46.29 Intombazane: Ngiyayithanda leyo saga. Isifundisa ukuthi sibuze uma singazi. Intombazane: Ngiyayithanda leyo saga. Isifundisa ukuthi sibuze uma singazi.

46.30 Uthisha: Kunjalo. Ukwazi kuqala ngokubuza. Ningahloniphi ukubuza. Uthisha: Kunjalo. Ukwazi kuqala ngokubuza. Ningahloniphi ukubuza.

Part D: Grammar Notes for Genre Section

Relative Clauses with -azi

The dialogue demonstrates several relative constructions using -azi:

owazi (who knows) — relative form with class 1 subject concord o-

okwaziyo (which/that you know) — relative form with participial suffix -yo

esikwaziyo (which we know) — relative form with participial concord esi-

esikufundile (which we have learned) — relative perfect form

Question Forms

Questions with -azi often use the particle na at the end:

Niyazi ... na? (Do you know...?)

Niyamazi uShaka na? (Do you know Shaka?)

Object Concords in Context

The dialogue shows -m- (class 1 object concord) with -azi:

Niyamazi (you all know him) — ni- + -ya- + -m- + -azi

Siyamazi (we know him) — si- + -ya- + -m- + -azi

The Verb -fundisa (to teach)

Related to ukufunda (to learn), the causative form -fundisa (to teach/cause to learn) appears:

Isifundisa (it teaches us) — i- (it, class 9) + -si- (us) + -fundisa

Subjunctive with -azi

The subjunctive form appears in conditional contexts:

uma singazi (if we don’t know) — subjunctive negative with si- subject concord

sibuze (that we should ask) — subjunctive of -buza

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Pronunciation Guide

Clicks and Special Sounds

Zulu uses three click consonants (c, q, x), though -azi itself contains no clicks. However, related words in this lesson use clicks:

iqiniso (truth) — the q is a palatal click, made by pulling the tongue sharply from the roof of the mouth

ukuqonda (to understand) — same q click

eqinisile (correct) — palatal click

IPA Transcriptions for Key Words

ukwazi — /u.ˈkwa.zi/

ngiyazi — /ŋi.ja.ˈzi/

angazi — /a.ŋa.ˈzi/

ulwazi — /u.ˈlwa.zi/

isaga — /i.ˈsa.ɡa/

Common Pronunciation Errors for English Speakers

The hl sound in words like kahle (well) is a voiceless lateral fricative [ɬ], produced by placing the tongue as for “l” but blowing air past the sides. English speakers often substitute “sh” or “sl.”

The prenasalized consonants mb, nd, ng, nj should be pronounced as single units beginning with a nasal, not as separate sounds.

The vowels are pure monophthongs: a as in “father,” e as in “bed,” i as in “machine,” o as in “go,” u as in “flute.”

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About This Course

The Latinum Institute Modern Language Course series uses a frequency-based vocabulary approach combined with interlinear construed text methodology to accelerate comprehension. Each lesson targets specific high-frequency words from a carefully curated CSV list, ensuring systematic coverage of essential vocabulary.

The interlinear glossing method—where each word receives its own translation directly beneath—allows autodidact learners to build direct connections between the target language and meaning without the mediation of phrase-by-phrase translation. This technique, perfected over two millennia for classical languages, proves equally effective for modern language acquisition.

For isiZulu, this approach addresses the particular challenges of agglutinative Bantu languages, where meaning is built through layers of prefixes, infixes, and suffixes. By glossing morpheme by morpheme, learners internalize the logic of noun class agreement, verbal concords, and tense markers naturally.

The Latinum Institute has been creating language learning materials since 2006, serving thousands of students worldwide through its courses in classical and modern languages.

For more lessons in this series, visit: https://latinum.substack.com/p/index

For reviews and testimonials, see: https://uk.trustpilot.com/review/latinum.org.uk

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Lesson 46 Complete — isiZulu: Ukwazi (To Know)

Ongazi ukubuza, akakwazi ukufunda. “One who doesn’t know how to ask, cannot learn.”

— Traditional Zulu proverb

Lesson 45 isiZulu: A Latinum Institute Modern Language Course

Isikhathi (i-si-KHA-ti) - Time

In isiZulu, the concept of time is expressed through the word isikhathi, belonging to noun class 7 (singular) and class 8 (plural: izikhathi). Unlike English, which treats “time” as a simple abstract noun, Zulu embeds temporal concepts within a sophisticated noun class system that governs agreement patterns throughout the entire sentence. The prefix isi- marks this word as belonging to class 7, a category that typically includes abstract concepts, languages, and manner-of-being words.

The Zulu conception of time carries philosophical depth. Traditional Zulu culture emphasizes cyclical rather than linear time, with strong connections to ancestors (amadlozi) and seasonal rhythms. The word isikhathi can refer to clock time, duration, era, season, or the right moment for action—distinctions that context and accompanying words make clear.

This lesson will demonstrate how isikhathi functions in various grammatical contexts, from simple statements about time to complex expressions involving temporal clauses, cultural sayings, and literary usage.

For the complete course index, visit: https://latinum.substack.com/p/index

FAQ: What does “time” mean in Zulu?

The primary Zulu word for “time” is isikhathi (pronounced /i.si.kʰá.tʰi/). It belongs to noun class 7/8 and takes the subject concord si- when functioning as a sentence subject. Related words include inkathi (period, era), ithuba (opportunity, moment), and ihora (hour, from English).

Key Takeaways

Isikhathi belongs to noun class 7/8, requiring the subject concord si- for agreement

Zulu time expressions often use the locative form ngesikhathi (at the time of)

The concept of time in Zulu culture encompasses cyclical and relational aspects beyond mere chronological measurement

Understanding noun class agreement is essential for constructing grammatically correct sentences about time

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Section A: Interlinear Construed Text

Each example presents Zulu text with word-by-word analysis. Line (a) shows standard orthography with direct glosses. Line (b) adds pronunciation guidance in parentheses.

45.1a Isikhathi time siyahamba it-goes masinyane quickly

45.1b Isikhathi (i-si-KHA-thi) time siyahamba (si-ya-HAM-ba) it-goes masinyane (ma-si-NYA-ne) quickly

45.2a Angisona I-am-not-it isikhathi time esilingene sufficient-REL

45.2b Anginaso (a-ngi-NA-so) I-do-not-have-it isikhathi (i-si-KHA-thi) time esilingene (e-si-li-NGE-ne) sufficient-REL

45.3a Isikhathi time sifushane it-is-short namuhla today

45.3b Isikhathi (i-si-KHA-thi) time sifushane (si-fu-SHA-ne) it-is-short namuhla (na-MU-hla) today

45.4a Ngesikhathi at-time sokudla of-eating sihlale we-sat phansi down

45.4b Ngesikhathi (nge-si-KHA-thi) at-time sokudla (so-ku-DLA) of-eating sihlale (si-HLA-le) we-sat phansi (PHA-nsi) down

45.5a Isikhathi time esidlule which-passed asibuyeli it-does-not-return

45.5b Isikhathi (i-si-KHA-thi) time esidlule (e-si-DLU-le) which-passed asibuyeli (a-si-bu-YE-li) it-does-not-return

45.6a Umama mother wami my usebenza she-works isikhathi time eside long

45.6b Umama (u-MA-ma) mother wami (WA-mi) my usebenza (u-se-BE-nza) she-works isikhathi (i-si-KHA-thi) time eside (e-SI-de) long

45.7a Yisikhathi it-is-time sokuphumula of-resting manje now

45.7b Yisikhathi (yi-si-KHA-thi) it-is-time sokuphumula (so-ku-phu-MU-la) of-resting manje (MA-nje) now

45.8a Isikhathi time singakanani how-much-is-it kusuka from lapha here kuya going eThekwini to-Durban

45.8b Isikhathi (i-si-KHA-thi) time singakanani (si-nga-ka-NA-ni) how-much-is-it kusuka (ku-SU-ka) from lapha (LA-pha) here kuya (KU-ya) going eThekwini (e-THE-kwi-ni) to-Durban

45.9a Izikhathi times zishintshile they-have-changed kakhulu greatly

45.9b Izikhathi (i-zi-KHA-thi) times zishintshile (zi-shi-ntshi-le) they-have-changed kakhulu (ka-KHU-lu) greatly

45.10a Singena we-enter esikhathini in-time-LOC esisha new-REL

45.10b Singena (si-NGE-na) we-enter esikhathini (e-si-kha-THI-ni) in-time-LOC esisha (e-SI-sha) new-REL

45.11a Isikhathi time sidliwe it-was-eaten yinja by-dog

45.11b Isikhathi (i-si-KHA-thi) time sidliwe (si-DLI-we) it-was-eaten yinja (yi-NJA) by-dog

45.12a Ngabona I-saw isikhathi time sika of ubaba father esifanayo similar-REL

45.12b Ngabona (nga-BO-na) I-saw isikhathi (i-si-KHA-thi) time sika (SI-ka) of ubaba (u-BA-ba) father esifanayo (e-si-fa-NA-yo) similar-REL

45.13a Phela indeed isikhathi time siyimali it-is-money

45.13b Phela (PHE-la) indeed isikhathi (i-si-KHA-thi) time siyimali (si-yi-MA-li) it-is-money

45.14a Sizobuya we-will-return ngesikhathi at-time esifanele appropriate-REL

45.14b Sizobuya (si-zo-BU-ya) we-will-return ngesikhathi (nge-si-KHA-thi) at-time esifanele (e-si-fa-NE-le) appropriate-REL

45.15a Kwadingeka it-was-needed isikhathi time eside long ukufunda to-learn isiZulu Zulu-language

45.15b Kwadingeka (kwa-di-NGE-ka) it-was-needed isikhathi (i-si-KHA-thi) time eside (e-SI-de) long ukufunda (u-ku-FU-nda) to-learn isiZulu (i-si-ZU-lu) Zulu-language

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Section B: Natural Sentences

45.1 Isikhathi siyahamba masinyane. “Time passes quickly.”

45.2 Anginaso isikhathi esilingene. “I don’t have sufficient time.”

45.3 Isikhathi sifushane namuhla. “Time is short today.”

45.4 Ngesikhathi sokudla sihlale phansi. “At mealtimes we sat down.”

45.5 Isikhathi esidlule asibuyeli. “Time that has passed does not return.”

45.6 Umama wami usebenza isikhathi eside. “My mother works for a long time.”

45.7 Yisikhathi sokuphumula manje. “It is time to rest now.”

45.8 Isikhathi singakanani kusuka lapha kuya eThekwini? “How long does it take from here to Durban?”

45.9 Izikhathi zishintshile kakhulu. “Times have changed greatly.”

45.10 Singena esikhathini esisha. “We are entering a new era.”

45.11 Isikhathi sidliwe yinja. “Time has run out.” (Lit: “Time was eaten by the dog.”)

45.12 Ngabona isikhathi sikababa esifanayo. “I saw a time similar to my father’s era.”

45.13 Phela isikhathi siyimali. “Indeed, time is money.”

45.14 Sizobuya ngesikhathi esifanele. “We will return at the appropriate time.”

45.15 Kwadingeka isikhathi eside ukufunda isiZulu. “It required a long time to learn Zulu.”

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Section C: Target Language Only

45.1 Isikhathi siyahamba masinyane.

45.2 Anginaso isikhathi esilingene.

45.3 Isikhathi sifushane namuhla.

45.4 Ngesikhathi sokudla sihlale phansi.

45.5 Isikhathi esidlule asibuyeli.

45.6 Umama wami usebenza isikhathi eside.

45.7 Yisikhathi sokuphumula manje.

45.8 Isikhathi singakanani kusuka lapha kuya eThekwini?

45.9 Izikhathi zishintshile kakhulu.

45.10 Singena esikhathini esisha.

45.11 Isikhathi sidliwe yinja.

45.12 Ngabona isikhathi sikababa esifanayo.

45.13 Phela isikhathi siyimali.

45.14 Sizobuya ngesikhathi esifanele.

45.15 Kwadingeka isikhathi eside ukufunda isiZulu.

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Section D: Grammar Explanation

These are the grammar rules for isikhathi (time).

Noun Class System

Isikhathi belongs to noun class 7 (singular) and class 8 (plural). The class prefixes are:

Class 7 singular: isi- → isikhathi (the time)

Class 8 plural: izi- → izikhathi (the times)

Subject Concords

When isikhathi is the subject of a sentence, the verb must take the class 7 subject concord si-:

Isikhathi siyahamba (Time goes/passes)

Isikhathi sifushane (Time is short)

For plural izikhathi, use the class 8 subject concord zi-:

Izikhathi zishintshile (Times have changed)

Possessive Constructions

The possessive concord for class 7 is s- combined with the possessive particle:

Isikhathi sami (my time)

Isikhathi sakho (your time)

Isikhathi sikababa (father’s time)

Isikhathi sethu (our time)

Relative Concord

When modifying isikhathi with a relative clause, use the relative concord esi-:

Isikhathi esidlule (time which passed)

Isikhathi esifanele (time which is appropriate)

Isikhathi esilingene (time which is sufficient)

Locative Forms

The locative of isikhathi is formed by adding the prefix e- and suffix -ini:

esikhathini (at/in the time, in the period)

ngesikhathi (at the time of, during) — with instrumental/locative prefix nge-

Instrumental/Temporal Constructions

The prefix nge- creates temporal expressions:

Ngesikhathi sokudla (at mealtime, lit. “at time of eating”)

Ngesikhathi sobusika (during winter, lit. “at time of winter”)

Ngesikhathi esifanele (at the appropriate time)

Verbal Extensions with Time

Verbs combine with isikhathi to express duration:

-chitha isikhathi (to spend/waste time)

-linda isikhathi (to wait for time/a moment)

-phatha isikhathi (to handle/manage time)

-sebenzisa isikhathi (to use time)

Common Mistakes

Using incorrect subject concord: Saying isikhathi uyahamba instead of isikhathi siyahamba

Forgetting locative suffix: Saying esikathi instead of esikhathini

Incorrect possessive concord: Using wami (class 1) instead of sami (class 7)

Plural agreement errors: Using izikathi sishintshile instead of izikhathi zishintshile

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Section E: Cultural Context

Traditional Zulu Concept of Time

In traditional Zulu worldview, time is not strictly linear but cyclical, connected to natural rhythms, seasons, and ancestral continuity. The concept of isikhathi encompasses not merely clock hours but the proper moment for action, the seasons of life, and the era in which one lives. This explains expressions like “yisikhathi” (it is time for...), which implies appropriateness and readiness rather than mere chronology.

Idioms and Expressions

The expression isikhathi sidliwe yinja (time was eaten by the dog) is commonly used when time has run out unexpectedly. This vivid idiom captures the Zulu tendency toward metaphorical expression, suggesting time was stolen or consumed without permission.

Another common expression is libunjwa liseva (the day is worked while it is still fresh), emphasizing the cultural value of using time wisely and not procrastinating.

Modern vs. Traditional Usage

In modern urban contexts, isikhathi increasingly refers to clock time, schedules, and appointments. The phrase “singasikhathi sini?” (what time is it?) reflects this adaptation. However, in rural areas and traditional contexts, isikhathi retains its broader meaning of season, era, and proper moment.

Formal and Informal Registers

In formal speech and writing, inkathi may be preferred for historical periods or eras, while isikhathi serves general temporal reference. In casual conversation, speakers might simply ask “s’khath’sin?” (what’s the time?) — a contracted form common in urban areas like Johannesburg.

Regional Variations

While isikhathi is standard across Zulu-speaking regions, the closely related Ndebele languages of Zimbabwe use similar forms (isikhathi in Northern Ndebele). This reflects the historical connections among Nguni language groups.

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Section F: Literary Citation

The following passage is adapted from the poetic tradition exemplified by Zulu poets such as Mazisi Kunene (1930-2006), who was named South Africa’s first Poet Laureate in 2005. His work frequently addresses themes of time, ancestry, and cultural continuity.

F-A: Interlinear Analysis

Isikhathi time sihamba it-goes njengemvula like-rain yasehlobo of-summer

Sifika it-arrives singalindelwanga not-being-awaited siphinde and-again sihambe it-goes

Amadlozi ancestors akithi our abuka they-watch isikhathi time esidlule which-passed

Nabantwana and-children bethu our bazosibuka they-will-watch-us ngomuso tomorrow

F-B: Natural Text with Translation

Isikhathi sihamba njengemvula yasehlobo, Sifika singalindelwanga, siphinde sihambe. Amadlozi akithi abuka isikhathi esidlule, Nabantwana bethu bazosibuka ngomuso.

“Time passes like summer rain, It arrives unexpected, then departs again. Our ancestors watched the time that passed, And our children will watch us tomorrow.”

F-C: Original Script Only

Isikhathi sihamba njengemvula yasehlobo, Sifika singalindelwanga, siphinde sihambe. Amadlozi akithi abuka isikhathi esidlule, Nabantwana bethu bazosibuka ngomuso.

F-D: Grammar and Vocabulary Notes

njengemvula — “like the rain,” combining njenge- (like the, class 9) with imvula (rain)

yasehlobo — “of summer,” possessive construction with ihlobo (summer)

singalindelwanga — negative passive participle: “not having been waited for/expected”

siphinde sihambe — “and again it goes,” using -phinda (to repeat/again) with consecutive verb

amadlozi — “ancestors, ancestral spirits” (class 6), central concept in Zulu spirituality

akithi — “our” (class 6 possessive concord + first person plural)

abuka — “they watch/observe” (class 6 subject concord + verb stem -buka)

ngomuso — “tomorrow, in the future” (locative form)

F-E: Literary Commentary

This passage reflects the Zulu poetic tradition of connecting temporal concepts to natural phenomena and ancestral relationships. The comparison of time to summer rain—arriving suddenly, departing quickly—captures both the unpredictability and the cyclical nature of time in Zulu thought. The final couplet positions the speaker within an unbroken chain of generations: ancestors watching the past, descendants watching the future, with the present moment as a bridge between them. This intergenerational perspective is characteristic of Zulu poetry, which frequently situates individual experience within communal and ancestral continuity.

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Genre Section: Dialogue at a Bus Station

The following dialogue takes place between two friends, Sipho and Thembi, waiting at a bus station in Durban. It demonstrates everyday usage of time expressions in contemporary urban Zulu.

Part A: Interlinear Construed Text

45.16a Sawubona hello Thembi Thembi yisikhathi it-is-time eside long angikubonanga I-not-see-you

45.16b Sawubona (sa-wu-BO-na) hello Thembi (THEM-bi) Thembi yisikhathi (yi-si-KHA-thi) it-is-time eside (e-SI-de) long angikubonanga (a-ngi-ku-bo-NA-nga) I-not-see-you

45.17a Yebo yes Sipho Sipho kunjani how-is-it bengisebenza I-was-working isikhathi time sonke all

45.17b Yebo (YE-bo) yes Sipho (SI-pho) Sipho kunjani (ku-NJA-ni) how-is-it bengisebenza (be-ngi-se-BE-nza) I-was-working isikhathi (i-si-KHA-thi) time sonke (SO-nke) all

45.18a Ibhasi the-bus lifika it-arrives ngasiphi at-what isikhathi time

45.18b Ibhasi (i-BHA-si) the-bus lifika (li-FI-ka) it-arrives ngasiphi (nga-SI-phi) at-what isikhathi (i-si-KHA-thi) time

45.19a Kufanele it-is-necessary lifike it-should-arrive ngehora at-hour lesithupha sixth

45.19b Kufanele (ku-fa-NE-le) it-is-necessary lifike (li-FI-ke) it-should-arrive ngehora (nge-HO-ra) at-hour lesithupha (le-si-THU-pha) sixth

45.20a Ngabe perhaps isikhathi time sincane it-is-small ukuthenga to-buy isidlo food

45.20b Ngabe (NGA-be) perhaps isikhathi (i-si-KHA-thi) time sincane (si-NCA-ne) it-is-small ukuthenga (u-ku-THE-nga) to-buy isidlo (i-SI-dlo) food

45.21a Yebo yes sinamaminithi we-have-minutes ayishumi ten kuphela only

45.21b Yebo (YE-bo) yes sinamaminithi (si-na-ma-mi-NI-thi) we-have-minutes ayishumi (a-yi-SHU-mi) ten kuphela (ku-PHE-la) only

45.22a Isikhathi time esidlule which-passed bengisebenza I-was-working ePitoli in-Pretoria

45.22b Isikhathi (i-si-KHA-thi) time esidlule (e-si-DLU-le) which-passed bengisebenza (be-ngi-se-BE-nza) I-was-working ePitoli (e-pi-TO-li) in-Pretoria

45.23a Manje now ngibuyele I-have-returned ekhaya home ngesikhathi at-time sokubona of-seeing umndeni family

45.23b Manje (MA-nje) now ngibuyele (ngi-bu-YE-le) I-have-returned ekhaya (e-KHA-ya) home ngesikhathi (nge-si-KHA-thi) at-time sokubona (so-ku-BO-na) of-seeing umndeni (u-mNDE-ni) family

45.24a Izikhathi times ziyashintsha they-are-changing ngempela truly

45.24b Izikhathi (i-zi-KHA-thi) times ziyashintsha (zi-ya-shi-NTSHA) they-are-changing ngempela (ngem-PE-la) truly

45.25a Ngisakhumbula I-still-remember isikhathi time sobuntwana of-childhood bethu our

45.25b Ngisakhumbula (ngi-sa-khum-BU-la) I-still-remember isikhathi (i-si-KHA-thi) time sobuntwana (so-bu-NTWA-na) of-childhood bethu (BE-thu) our

45.26a Sasihlala we-used-to-live sonke all-together ngesikhathi at-time sinye one

45.26b Sasihlala (sa-si-HLA-la) we-used-to-live sonke (SO-nke) all-together ngesikhathi (nge-si-KHA-thi) at-time sinye (si-NYE) one

45.27a Buka look isikhathi time sesihambile it-has-already-gone ibhasi the-bus liyeza it-is-coming

45.27b Buka (BU-ka) look isikhathi (i-si-KHA-thi) time sesihambile (se-si-ham-BI-le) it-has-already-gone ibhasi (i-BHA-si) the-bus liyeza (li-YE-za) it-is-coming

45.28a Siyabonga we-thank isikhathi time asilahlekanga it-was-not-lost

45.28b Siyabonga (si-ya-BO-nga) we-thank isikhathi (i-si-KHA-thi) time asilahlekanga (a-si-la-hle-KA-nga) it-was-not-lost

45.29a Ngesikhathi at-time esizayo coming-REL sizohlangana we-will-meet futhi again

45.29b Ngesikhathi (nge-si-KHA-thi) at-time esizayo (e-si-ZA-yo) coming-REL sizohlangana (si-zo-hla-NGA-na) we-will-meet futhi (FU-thi) again

45.30a Hambakahle go-well Thembi Thembi isikhathi time siyosibonisa it-will-show-us indlela the-way

45.30b Hambakahle (ham-ba-ka-HLE) go-well Thembi (THEM-bi) Thembi isikhathi (i-si-KHA-thi) time siyosibonisa (si-yo-si-bo-NI-sa) it-will-show-us indlela (i-nDLE-la) the-way

Part B: Natural Sentences

45.16 Sawubona Thembi, yisikhathi eside angikubonanga! “Hello Thembi, it’s been a long time since I’ve seen you!”

45.17 Yebo Sipho, kunjani? Bengisebenza isikhathi sonke. “Yes Sipho, how are you? I’ve been working all the time.”

45.18 Ibhasi lifika ngasiphi isikhathi? “What time does the bus arrive?”

45.19 Kufanele lifike ngehora lesithupha. “It should arrive at six o’clock.”

45.20 Ngabe isikhathi sincane ukuthenga isidlo? “Is there little time to buy some food?”

45.21 Yebo, sinamaminithi ayishumi kuphela. “Yes, we only have ten minutes.”

45.22 Esikhathini esidlule bengisebenza ePitoli. “In the past time I was working in Pretoria.”

45.23 Manje ngibuyele ekhaya ngesikhathi sokubona umndeni. “Now I have returned home at the time to see family.”

45.24 Izikhathi ziyashintsha ngempela. “Times are truly changing.”

45.25 Ngisakhumbula isikhathi sobuntwana bethu. “I still remember the time of our childhood.”

45.26 Sasihlala sonke ngesikhathi sinye. “We all used to live together at one time.”

45.27 Buka! Isikhathi sesihambile, ibhasi liyeza! “Look! Time has passed, the bus is coming!”

45.28 Siyabonga, isikhathi asilahlekanga. “Thank goodness, time wasn’t lost.”

45.29 Ngesikhathi esizayo sizohlangana futhi. “At the coming time we will meet again.”

45.30 Hambakahle Thembi, isikhathi siyosibonisa indlela. “Go well Thembi, time will show us the way.”

Part C: Target Language Only

45.16 Sawubona Thembi, yisikhathi eside angikubonanga!

45.17 Yebo Sipho, kunjani? Bengisebenza isikhathi sonke.

45.18 Ibhasi lifika ngasiphi isikhathi?

45.19 Kufanele lifike ngehora lesithupha.

45.20 Ngabe isikhathi sincane ukuthenga isidlo?

45.21 Yebo, sinamaminithi ayishumi kuphela.

45.22 Esikhathini esidlule bengisebenza ePitoli.

45.23 Manje ngibuyele ekhaya ngesikhathi sokubona umndeni.

45.24 Izikhathi ziyashintsha ngempela.

45.25 Ngisakhumbula isikhathi sobuntwana bethu.

45.26 Sasihlala sonke ngesikhathi sinye.

45.27 Buka! Isikhathi sesihambile, ibhasi liyeza!

45.28 Siyabonga, isikhathi asilahlekanga.

45.29 Ngesikhathi esizayo sizohlangana futhi.

45.30 Hambakahle Thembi, isikhathi siyosibonisa indlela.

Part D: Grammar Notes for Genre Section

Greetings and Time Reference

The greeting exchange shows how time references appear in social interactions. “Yisikhathi eside angikubonanga” (it’s been a long time since I saw you) uses the copulative prefix yi- with isikhathi to create the meaning “it is a long time.”

Time Questions

“Ngasiphi isikhathi” (at what time) uses the interrogative construction with the instrumental prefix nga- combined with -siphi (which, class 7). This is the standard way to ask about specific times.

The Aspectual Prefix se-

In “isikhathi sesihambile” (time has already gone), the prefix se- indicates the action is already completed, adding aspectual meaning to the verb phrase.

Past Habitual Tense

“Sasihlala sonke” (we used to live together) uses the past habitual construction with sa- (we) + si- (habitual marker) + verb stem, indicating repeated or ongoing past action.

Future Constructions with Time

“Ngesikhathi esizayo” (in the coming time / in the future) uses the relative construction with -zayo (coming, from -za, to come) to refer to future time.

Locative Forms in Dialogue

The dialogue demonstrates several locative forms:

ePitoli (in Pretoria) — place name with locative prefix e-

ekhaya (at home) — locative of ikhaya

esikhathini (in/at the time) — full locative form of isikhathi

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Pronunciation Guide

Key Sounds in This Lesson

kh — aspirated k, produced with a puff of air (as in “backhand”)

th — aspirated t, produced with a puff of air (not the English “th” sound)

hl — voiceless lateral fricative, made by placing the tongue as for “l” but blowing air past the side

dl — voiced lateral fricative, similar to “hl” but voiced

ng — as in English “singer” (not as in “finger”)

Tone Patterns

Zulu is a tonal language. In isikhathi, the primary stress and high tone typically fall on the penultimate syllable: i-si-KHA-thi.

Common Mispronunciations to Avoid

Do not pronounce kh as English “k” without aspiration

Do not pronounce th as English “th” (as in “think”)

The hl sound has no exact English equivalent — practice the voiceless lateral fricative

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About This Course

This lesson is part of the Latinum Institute’s Modern Language Course series, which applies proven classical language teaching methods to modern languages. The interlinear glossing technique used throughout this course has been refined over years of teaching at latinum.org.uk, established in 2006.

The methodology presented here allows autodidact learners to comprehend authentic language by presenting texts with detailed word-by-word analysis. This approach, drawing on techniques used for teaching Latin and Greek for centuries, accelerates comprehension by making transparent the structure of the target language.

For more lessons in this series and other languages, visit the course index at: https://latinum.substack.com/p/index

To read reviews from other language learners, visit: https://uk.trustpilot.com/review/latinum.org.uk

IsiZulu, with its approximately 13 million native speakers primarily in KwaZulu-Natal province, is South Africa’s most widely spoken home language and one of the country’s twelve official languages. Learning Zulu opens doors to understanding South African culture, literature, and the rich oral traditions of the Zulu people.

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✓ Lesson 45 isiZulu complete

Lesson 44 isiZulu: A Latinum Institute Modern Language Course

Uma — The Conditional Conjunction “If”

Welcome to Lesson 44 of the isiZulu course. Today we explore uma, the essential conditional conjunction that introduces “if” clauses in Zulu. This word is fundamental to expressing possibilities, conditions, warnings, advice, and hypothetical situations—making it one of the most important functional words in everyday Zulu communication.

What does “uma” mean in isiZulu?

The Zulu word uma /úma/ functions as the primary conditional conjunction, equivalent to English “if.” It introduces a protasis (the “if” clause) that establishes a condition upon which another action or state depends. Unlike English, which uses the single word “if” for all conditional types, Zulu employs uma for real conditions and may combine it with ngabe for counterfactual or hypothetical situations.

How “uma” appears in this lesson:

Throughout these 30 examples, you will encounter uma in various positions and constructions: introducing real conditions about likely events, appearing with different subject concords, combining with various tense markers, and forming complex conditional sentences that reflect authentic Zulu speech patterns.

Course Index:

https://latinum.substack.com/p/index

Key Takeaways

Uma introduces conditional “if” clauses in Zulu, positioned clause-initially before the subject concord. Real conditions typically pair present or future tense in the uma-clause with future tense in the main clause. The structure Uma + subject + verb creates the standard conditional pattern. For hypothetical or counterfactual situations, ngabe may appear alongside uma. Mastering uma is essential for expressing possibilities, giving advice, making warnings, and discussing hypothetical scenarios in natural Zulu discourse.

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Section A: Interlinear Construed Text

In this section, each Zulu word appears in bold, followed immediately by its English gloss. Grammatical markers appear in CAPS. Part (a) presents the standard orthography with glosses; part (b) adds pronunciation guidance in parentheses. A blank line separates each example for clarity.

44.1a Uma if ufuna you-want ukudla INF-eat woza come lapha here

44.1b Uma (OO-ma) if ufuna (oo-FOO-na) you-want ukudla (oo-koo-DLA) INF-eat woza (WO-za) come lapha (LA-pa) here

44.2a Ngizohamba I-FUT-go uma if lina it-rains

44.2b Ngizohamba (ngi-zo-HAM-ba) I-FUT-go uma (OO-ma) if lina (LI-na) it-rains

44.3a Uma if kuyana it-rains sizohlala we-FUT-stay endlini LOC-house

44.3b Uma (OO-ma) if kuyana (koo-YA-na) it-rains sizohlala (si-zo-HLA-la) we-FUT-stay endlini (en-DLI-ni) LOC-house

44.4a Uzothini you-FUT-say-what uma if umama mother ebuza she-asks na Q-PART

44.4b Uzothini (oo-zo-THI-ni) you-FUT-say-what uma (OO-ma) if umama (oo-MA-ma) mother ebuza (e-BOO-za) she-asks na (na) Q-PART

44.5a Uma if ngikhona I-am-present ngizokwenza I-FUT-do umsebenzi work

44.5b Uma (OO-ma) if ngikhona (ngi-KHO-na) I-am-present ngizokwenza (ngi-zo-KWEN-za) I-FUT-do umsebenzi (um-se-BEN-zi) work

44.6a Abantwana children bazodla they-FUT-eat uma if bebuyile they-have-returned esikoleni LOC-school

44.6b Abantwana (a-ban-TWA-na) children bazodla (ba-zo-DLA) they-FUT-eat uma (OO-ma) if bebuyile (be-boo-YI-le) they-have-returned esikoleni (e-si-ko-LE-ni) LOC-school

44.7a Uma if uthanda you-love umuntu person mtshele him-tell iqiniso truth

44.7b Uma (OO-ma) if uthanda (oo-THAN-da) you-love umuntu (oo-MOON-too) person mtshele (m-TSHE-le) him-tell iqiniso (i-qi-NI-so) truth

44.8a Ngeke never ngikhohlwe I-forget uma if wena you ungisize you-have-helped-me

44.8b Ngeke (NGE-ke) never ngikhohlwe (ngi-KHOHL-we) I-forget uma (OO-ma) if wena (WE-na) you ungisize (oo-ngi-SI-ze) you-have-helped-me

44.9a Uma if ungafuni you-NEG-want ukuza INF-come sala stay ekhaya LOC-home

44.9b Uma (OO-ma) if ungafuni (oo-nga-FOO-ni) you-NEG-want ukuza (oo-koo-ZA) INF-come sala (SA-la) stay ekhaya (e-KHA-ya) LOC-home

44.10a Izulu sky lizobalela it-FUT-clear uma if imvula rain isidlulile it-has-passed

44.10b Izulu (i-ZOO-loo) sky lizobalela (li-zo-ba-LE-la) it-FUT-clear uma (OO-ma) if imvula (im-VOO-la) rain isidlulile (i-si-dloo-LI-le) it-has-passed

44.11a Uma if kungenjalo it-is-not-so khuluma speak nami with-me

44.11b Uma (OO-ma) if kungenjalo (koo-ngen-JA-lo) it-is-not-so khuluma (khoo-LOO-ma) speak nami (NA-mi) with-me

44.12a Inkosi chief izokujezisa she-FUT-you-punish uma if wenze you-do okubi that-which-is-bad

44.12b Inkosi (in-KO-si) chief izokujezisa (i-zo-koo-je-ZI-sa) she-FUT-you-punish uma (OO-ma) if wenze (WEN-ze) you-do okubi (o-KOO-bi) that-which-is-bad

44.13a Uma if abantu people bedla they-eat kahle well bayaphila they-live/are-healthy

44.13b Uma (OO-ma) if abantu (a-BAN-too) people bedla (BE-dla) they-eat kahle (KA-hle) well bayaphila (ba-ya-PHI-la) they-live/are-healthy

44.14a Sizofunda we-FUT-learn isiZulu Zulu-language uma if uthisha teacher esifundisa he-us-teaching

44.14b Sizofunda (si-zo-FOON-da) we-FUT-learn isiZulu (i-si-ZOO-loo) Zulu-language uma (OO-ma) if uthisha (oo-THI-sha) teacher esifundisa (e-si-foon-DI-sa) he-us-teaching

44.15a Uma if kwenzeka it-happens lokho that ngitshele me-tell masinyane quickly

44.15b Uma (OO-ma) if kwenzeka (kwen-ZE-ka) it-happens lokho (LO-kho) that ngitshele (ngi-TSHE-le) me-tell masinyane (ma-si-NYA-ne) quickly

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Section B: Natural Sentences

44.1 Uma ufuna ukudla, woza lapha. “If you want to eat, come here.”

44.2 Ngizohamba uma lina. “I will go if it rains.”

44.3 Uma kuyana, sizohlala endlini. “If it rains, we will stay in the house.”

44.4 Uzothini uma umama ebuza na? “What will you say if mother asks?”

44.5 Uma ngikhona, ngizokwenza umsebenzi. “If I am there, I will do the work.”

44.6 Abantwana bazodla uma bebuyile esikoleni. “The children will eat when they have returned from school.”

44.7 Uma uthanda umuntu, mtshele iqiniso. “If you love a person, tell them the truth.”

44.8 Ngeke ngikhohlwe uma wena ungisize. “I will never forget if you have helped me.”

44.9 Uma ungafuni ukuza, sala ekhaya. “If you don’t want to come, stay at home.”

44.10 Izulu lizobalela uma imvula isidlulile. “The sky will clear if the rain has passed.”

44.11 Uma kungenjalo, khuluma nami. “If it is not so, speak with me.”

44.12 Inkosi izokujezisa uma wenze okubi. “The chief will punish you if you have done wrong.”

44.13 Uma abantu bedla kahle, bayaphila. “If people eat well, they are healthy.”

44.14 Sizofunda isiZulu uma uthisha esifundisa. “We will learn Zulu if the teacher teaches us.”

44.15 Uma kwenzeka lokho, ngitshele masinyane. “If that happens, tell me quickly.”

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Section C: Target Language Text Only

44.1 Uma ufuna ukudla, woza lapha.

44.2 Ngizohamba uma lina.

44.3 Uma kuyana, sizohlala endlini.

44.4 Uzothini uma umama ebuza na?

44.5 Uma ngikhona, ngizokwenza umsebenzi.

44.6 Abantwana bazodla uma bebuyile esikoleni.

44.7 Uma uthanda umuntu, mtshele iqiniso.

44.8 Ngeke ngikhohlwe uma wena ungisize.

44.9 Uma ungafuni ukuza, sala ekhaya.

44.10 Izulu lizobalela uma imvula isidlulile.

44.11 Uma kungenjalo, khuluma nami.

44.12 Inkosi izokujezisa uma wenze okubi.

44.13 Uma abantu bedla kahle, bayaphila.

44.14 Sizofunda isiZulu uma uthisha esifundisa.

44.15 Uma kwenzeka lokho, ngitshele masinyane.

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Section D: Grammar Explanation

These are the grammar rules for uma (if):

Basic Function and Position

Uma is a subordinating conjunction that introduces conditional clauses. It corresponds to English “if” and always appears at the beginning of the conditional clause (the protasis). The clause it introduces states a condition upon which another action or state depends.

The basic structure follows this pattern: Uma + subject concord + verb + (complement), main clause. Alternatively, the main clause may come first: Main clause + uma + subject concord + verb.

Types of Conditional Constructions

Zulu recognizes several types of conditionals based on the degree of possibility or reality:

Real Conditionals express likely or possible situations. The uma-clause typically uses present tense, while the main clause uses future tense with the marker -zo-. Example: Uma kuyana, sizohlala endlini (If it rains, we will stay in the house).

General Truth Conditionals express habits, facts, or universal truths. Both clauses may use present tense. Example: Uma abantu bedla kahle, bayaphila (If people eat well, they are healthy).

Hypothetical Conditionals express unreal or contrary-to-fact situations. These often employ ngabe (counterfactual marker) alongside uma, with past tense morphology indicating the unreal nature. Example: Uma ngabe ngangizazi, bengizokutshela (If I had known, I would have told you).

Subject Concords with Uma

After uma, the verb takes the participial subject concord rather than the primary subject concord. The participial forms include: ngi- (I), u- (you singular), e- (he/she, class 1), si- (we), ni- (you plural), be- (they, class 2).

Note that in the participial, third person singular (class 1) uses e- rather than u-, and third person plural (class 2) uses be- rather than ba-.

Tense Combinations

Present + Future: Uma ufuna ukudla, woza (If you want food, come) — real present condition with imperative result.

Present + Future: Uma ngikhona, ngizokwenza umsebenzi (If I am there, I will do the work) — real future condition.

Perfect + Future: Uma bebuyile, bazodla (When they have returned, they will eat) — completed condition with future result.

Common Expressions with Uma

Uma kungenjalo — if not so, otherwise, if it is not the case

Uma kwenzeka — if it happens that

Uma kunjalo — if it is so, in that case

Uma kuphela — if only, provided that

Word Order Flexibility

While uma typically appears clause-initially, the entire conditional clause can appear either before or after the main clause. Fronting the uma-clause often emphasizes the condition, while placing it after emphasizes the result.

Negative Conditionals

To express “if not” within the uma-clause, the negative prefix appears on the verb after the subject concord: Uma ungafuni (if you don’t want), uma engekho (if he/she is not present).

Common Mistakes

Using primary subject concords instead of participial forms after uma. Incorrect: *Uma bafuna. Correct: Uma befuna (if they want).

Forgetting that uma introduces dependence—the uma-clause cannot stand alone as a complete sentence.

Confusing uma (if, conditional) with lapho (when, temporal) or ngoba (because, causal). Each has distinct functions.

Grammatical Summary

Uma is invariable—it does not change form for person, number, or tense. The conditional relationship is expressed through the verb morphology in both clauses, not through changes to uma itself. The conjunction simply marks that the following clause establishes a condition.

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Section E: Cultural Context

Conditionals in Zulu Discourse

The conditional construction with uma permeates everyday Zulu communication. From giving advice to issuing warnings, from making promises to expressing possibilities, uma appears constantly in natural speech. Its frequency reflects the importance of conditional reasoning in human thought and social interaction.

Ubuntu Philosophy and Conditional Statements

Zulu culture is deeply influenced by the philosophy of ubuntu, often translated as “I am because we are.” This communal orientation affects how conditionals are framed. Rather than purely individualistic statements like “If I succeed,” speakers often employ conditionals that reference community impact: “Uma siphumelela” (If we succeed), “Uma sisebenza ndawonye” (If we work together). This subtle preference reflects deeper cultural values of interdependence and collective responsibility.

Politeness and Conditionals

Using conditional constructions can soften requests and make speech more polite. Instead of direct imperatives, speakers may frame requests conditionally: “Uma ungangisiza” (If you could help me) is more courteous than a direct command. This parallels politeness strategies found in many languages but takes on particular significance in Zulu, where respect relationships (hlonipha) govern much social interaction.

Proverbs and Traditional Wisdom

Many Zulu proverbs employ conditional structures to convey wisdom. The conditional frame presents a cause-and-effect relationship that teaches through hypothetical scenarios. Elders often use uma-constructions when advising younger generations, presenting consequences of potential actions.

Regional Consistency

Unlike some grammatical features that vary across dialects, uma is remarkably consistent throughout the Zulu-speaking world—from KwaZulu-Natal to Gauteng to the diaspora communities. This standardization reflects Zulu’s strong literary tradition and its widespread use in education, media, and formal contexts.

Modern Usage

In contemporary Zulu, uma appears in diverse contexts: news broadcasts discuss what will happen “uma” certain conditions arise; advertisements promise results “uma” customers use products; social media posts express hopes and fears through conditional constructions. The conjunction has adapted seamlessly to modern communication while retaining its traditional grammatical properties.

Temporal Overlap: Uma and Lapho

English speakers should note that uma can sometimes translate as “when” rather than “if” when the condition is expected to occur. The sentence Uma bebuyile esikoleni can mean both “if they have returned from school” and “when they have returned from school.” Context determines which interpretation applies. For purely temporal meanings without conditionality, lapho (when, where) is preferred.

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Section F: Literary Citation

From traditional Zulu wisdom literature, preserved in collections of proverbs and oral traditions:

“Akukho nkwali yaphumela ekhaya ingabhekanga emuva.” “No partridge would leave home without looking back.”

This proverb employs a conditional/hypothetical structure to convey wisdom about prudence and reflection. The negated conditional (akukho... -nga-) creates a universal truth about careful behavior.

F-A: Interlinear Analysis

Akukho there-is-not nkwali partridge yaphumela that-went-out-for ekhaya LOC-home ingabhekanga she-not-having-looked emuva behind

Akukho (a-koo-KHO) there-is-not nkwali (n-KWA-li) partridge yaphumela (ya-poo-ME-la) that-went-out-for ekhaya (e-KHA-ya) LOC-home ingabhekanga (i-nga-bhe-KAN-ga) she-not-having-looked emuva (e-MOO-va) behind

F-B: Natural Text with Translation

Akukho nkwali yaphumela ekhaya ingabhekanga emuva. “No partridge would leave home without looking back.”

F-C: Original Text

Akukho nkwali yaphumela ekhaya ingabhekanga emuva.

F-D: Grammar and Vocabulary Notes

This proverb demonstrates the negated existential construction (akukho = there is not) combined with a relative clause containing a negative participial (-ngabhekanga = not having looked). The structure creates a universal negative statement equivalent to a conditional: “If any partridge leaves, it must look back” or “No partridge exists that would leave without looking back.”

Vocabulary: nkwali (class 9 noun) — francolin or partridge, a ground-dwelling bird common in Southern Africa; -phumela — to go out for, exit toward; -bheka — to look, watch; emuva — behind, back

The partridge serves as a symbol of caution and wisdom. The proverb teaches that one should always consider what one is leaving behind before moving forward—applicable to decisions about leaving home, changing situations, or abandoning traditions.

F-E: Literary Commentary

This proverb belongs to the rich tradition of Zulu izaga (proverbs) and izisho (idiomatic expressions) that encode cultural wisdom through vivid imagery. The partridge, known for its cautious behavior, exemplifies the virtue of prudent reflection. The conditional logic embedded in the negative existential structure (akukho... -nga-) asserts a universal truth while inviting the listener to imagine the scenario. Such proverbs were and are used in counseling, dispute resolution, and education, demonstrating how grammatical structures like conditionals serve not just communicative but pedagogical and philosophical purposes in Zulu culture.

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Genre Section: Dialogue — Planning a Community Event

This dialogue presents a conversation between two friends, Themba and Nomusa, as they plan a community gathering. The conditional conjunction uma appears throughout as they discuss contingencies, possibilities, and plans.

Part A: Interlinear Construed Text

44.16a Themba Themba uma if senza we-do umcimbi celebration ngempelasonto on-weekend abantu people bazoza they-FUT-come na Q-PART

44.16b Themba (THEM-ba) Themba uma (OO-ma) if senza (SEN-za) we-do umcimbi (oom-CEEM-bi) celebration ngempelasonto (ngem-pe-la-SON-to) on-weekend abantu (a-BAN-too) people bazoza (ba-ZO-za) they-FUT-come na (na) Q-PART

44.17a Nomusa Nomusa yebo yes bazoza they-FUT-come uma if sibamemile we-them-have-invited kahle well

44.17b Nomusa (no-MOO-sa) Nomusa yebo (YE-bo) yes bazoza (ba-ZO-za) they-FUT-come uma (OO-ma) if sibamemile (si-ba-me-MI-le) we-them-have-invited kahle (KA-hle) well

44.18a Themba Themba uma if kuphila it-lives/is-fine izulu weather sizopheka we-FUT-cook phandle outside

44.18b Themba (THEM-ba) Themba uma (OO-ma) if kuphila (koo-PHI-la) it-lives/is-fine izulu (i-ZOO-loo) weather sizopheka (si-zo-PHE-ka) we-FUT-cook phandle (PHAN-dle) outside

44.19a Nomusa Nomusa kodwa but uma if lina it-rains sizopheka we-FUT-cook endlini LOC-house yomphakathi of-community

44.19b Nomusa (no-MOO-sa) Nomusa kodwa (KO-dwa) but uma (OO-ma) if lina (LI-na) it-rains sizopheka (si-zo-PHE-ka) we-FUT-cook endlini (en-DLI-ni) LOC-house yomphakathi (yom-pha-KA-thi) of-community

44.20a Themba Themba uma if uBaba Father uJabulani Jabulani evuma he-agreeing sizosebenzisa we-FUT-use isibaya cattle-kraal sakhe his

44.20b Themba (THEM-ba) Themba uma (OO-ma) if uBaba (oo-BA-ba) Father uJabulani (oo-ja-boo-LA-ni) Jabulani evuma (e-VOO-ma) he-agreeing sizosebenzisa (si-zo-se-ben-ZI-sa) we-FUT-use isibaya (i-si-BA-ya) cattle-kraal sakhe (SA-khe) his

44.21a Nomusa Nomusa kuhle it-is-good lokho that uma if evuma he-agrees sizoba we-FUT-be nendawo with-place enkulu big

44.21b Nomusa (no-MOO-sa) Nomusa kuhle (KOO-hle) it-is-good lokho (LO-kho) that uma (OO-ma) if evuma (e-VOO-ma) he-agrees sizoba (si-ZO-ba) we-FUT-be nendawo (nen-DA-wo) with-place enkulu (en-KOO-loo) big

44.22a Themba Themba uma if abantu people beletha they-bring ukudla food sizoba we-FUT-be nokudla with-food okuningi much

44.22b Themba (THEM-ba) Themba uma (OO-ma) if abantu (a-BAN-too) people beletha (be-LE-tha) they-bring ukudla (oo-koo-DLA) food sizoba (si-ZO-ba) we-FUT-be nokudla (no-koo-DLA) with-food okuningi (o-koo-NI-ngi) much

44.23a Nomusa Nomusa ngizobatshela I-FUT-them-tell ukuthi that uma if befuna they-want ukudla food balethe they-should-bring okuthile something

44.23b Nomusa (no-MOO-sa) Nomusa ngizobatshela (ngi-zo-ba-TSHE-la) I-FUT-them-tell ukuthi (oo-koo-THI) that uma (OO-ma) if befuna (be-FOO-na) they-want ukudla (oo-koo-DLA) food balethe (ba-LE-the) they-should-bring okuthile (o-koo-THI-le) something

44.24a Themba Themba uma if abadala elders befika they-arrive kuqala first bazosibusisa they-FUT-us-bless

44.24b Themba (THEM-ba) Themba uma (OO-ma) if abadala (a-ba-DA-la) elders befika (be-FI-ka) they-arrive kuqala (koo-QA-la) first bazosibusisa (ba-zo-si-boo-SI-sa) they-FUT-us-bless

44.25a Nomusa Nomusa yebo yes uma if kungenjalo it-is-not-so akunakuba there-cannot-be nempumelelo with-success

44.25b Nomusa (no-MOO-sa) Nomusa yebo (YE-bo) yes uma (OO-ma) if kungenjalo (koo-ngen-JA-lo) it-is-not-so akunakuba (a-koo-na-KOO-ba) there-cannot-be nempumelelo (nem-poo-me-LE-lo) with-success

44.26a Themba Themba uma if izingane children zidlala they-play kuzoba there-FUT-be nomsindo with-noise omkhulu great

44.26b Themba (THEM-ba) Themba uma (OO-ma) if izingane (i-zi-NGA-ne) children zidlala (zi-DLA-la) they-play kuzoba (koo-ZO-ba) there-FUT-be nomsindo (nom-SI-ndo) with-noise omkhulu (om-KHU-loo) great

44.27a Nomusa Nomusa kulungile it-is-fine uma if bezijabulisa they-enjoying-themselves sonke all sizojabula we-FUT-be-happy

44.27b Nomusa (no-MOO-sa) Nomusa kulungile (koo-loo-NGI-le) it-is-fine uma (OO-ma) if bezijabulisa (be-zi-ja-boo-LI-sa) they-enjoying-themselves sonke (SON-ke) all sizojabula (si-zo-ja-BOO-la) we-FUT-be-happy

44.28a Themba Themba uma if wonke all umuntu person esebenza working umcimbi celebration uzophumelela it-FUT-succeed

44.28b Themba (THEM-ba) Themba uma (OO-ma) if wonke (WON-ke) all umuntu (oo-MOON-too) person esebenza (e-se-BEN-za) working umcimbi (oom-CEEM-bi) celebration uzophumelela (oo-zo-poo-me-LE-la) it-FUT-succeed

44.29a Nomusa Nomusa ngiyavuma I-agree uma if sisebenza we-work ndawonye together akukho there-is-not lutho anything okunzima difficult

44.29b Nomusa (no-MOO-sa) Nomusa ngiyavuma (ngi-ya-VOO-ma) I-agree uma (OO-ma) if sisebenza (si-se-BEN-za) we-work ndawonye (nda-WO-nye) together akukho (a-koo-KHO) there-is-not lutho (LOO-tho) anything okunzima (o-koo-NZI-ma) difficult

44.30a Themba Themba masiqale let-us-begin manje now uma if sivumelana we-agree ngalokho about-that

44.30b Themba (THEM-ba) Themba masiqale (ma-si-QA-le) let-us-begin manje (MAN-je) now uma (OO-ma) if sivumelana (si-voo-me-LA-na) we-agree ngalokho (nga-LO-kho) about-that

Part B: Natural Sentences

44.16 Themba: Uma senza umcimbi ngempelasonto, abantu bazoza na? “Themba: If we hold a celebration on the weekend, will people come?”

44.17 Nomusa: Yebo, bazoza uma sibamemile kahle. “Nomusa: Yes, they will come if we have invited them properly.”

44.18 Themba: Uma kuphila izulu, sizopheka phandle. “Themba: If the weather is fine, we will cook outside.”

44.19 Nomusa: Kodwa uma lina, sizopheka endlini yomphakathi. “Nomusa: But if it rains, we will cook in the community hall.”

44.20 Themba: Uma uBaba uJabulani evuma, sizosebenzisa isibaya sakhe. “Themba: If Father Jabulani agrees, we will use his cattle kraal.”

44.21 Nomusa: Kuhle lokho. Uma evuma, sizoba nendawo enkulu. “Nomusa: That is good. If he agrees, we will have a big space.”

44.22 Themba: Uma abantu beletha ukudla, sizoba nokudla okuningi. “Themba: If people bring food, we will have plenty to eat.”

44.23 Nomusa: Ngizobatshela ukuthi uma befuna ukudla, balethe okuthile. “Nomusa: I will tell them that if they want food, they should bring something.”

44.24 Themba: Uma abadala befika kuqala, bazosibusisa. “Themba: If the elders arrive first, they will bless us.”

44.25 Nomusa: Yebo, uma kungenjalo, akunakuba nempumelelo. “Nomusa: Yes, if it is not so, there cannot be success.”

44.26 Themba: Uma izingane zidlala, kuzoba nomsindo omkhulu. “Themba: If the children play, there will be much noise.”

44.27 Nomusa: Kulungile. Uma bezijabulisa, sonke sizojabula. “Nomusa: That is fine. If they are enjoying themselves, we will all be happy.”

44.28 Themba: Uma wonke umuntu esebenza, umcimbi uzophumelela. “Themba: If everyone works, the celebration will succeed.”

44.29 Nomusa: Ngiyavuma. Uma sisebenza ndawonye, akukho lutho okunzima. “Nomusa: I agree. If we work together, nothing is difficult.”

44.30 Themba: Masiqale manje uma sivumelana ngalokho. “Themba: Let us begin now if we agree about that.”

Part C: Target Language Only

44.16 Themba: Uma senza umcimbi ngempelasonto, abantu bazoza na?

44.17 Nomusa: Yebo, bazoza uma sibamemile kahle.

44.18 Themba: Uma kuphila izulu, sizopheka phandle.

44.19 Nomusa: Kodwa uma lina, sizopheka endlini yomphakathi.

44.20 Themba: Uma uBaba uJabulani evuma, sizosebenzisa isibaya sakhe.

44.21 Nomusa: Kuhle lokho. Uma evuma, sizoba nendawo enkulu.

44.22 Themba: Uma abantu beletha ukudla, sizoba nokudla okuningi.

44.23 Nomusa: Ngizobatshela ukuthi uma befuna ukudla, balethe okuthile.

44.24 Themba: Uma abadala befika kuqala, bazosibusisa.

44.25 Nomusa: Yebo, uma kungenjalo, akunakuba nempumelelo.

44.26 Themba: Uma izingane zidlala, kuzoba nomsindo omkhulu.

44.27 Nomusa: Kulungile. Uma bezijabulisa, sonke sizojabula.

44.28 Themba: Uma wonke umuntu esebenza, umcimbi uzophumelela.

44.29 Nomusa: Ngiyavuma. Uma sisebenza ndawonye, akukho lutho okunzima.

44.30 Themba: Masiqale manje uma sivumelana ngalokho.

Part D: Grammar Notes for Genre Section

This dialogue demonstrates several important features of conditional constructions in natural conversation:

Embedded Conditionals (44.23): The construction ngizobatshela ukuthi uma befuna shows a conditional clause embedded within a reported speech construction—”I will tell them that if they want...”

Negative Conditionals (44.25): Uma kungenjalo (if it is not so) uses the copulative negative -ngenjalo to express “if the opposite is true” or “otherwise.”

Present Participial Forms: Throughout the dialogue, verbs after uma take participial subject concords: evuma (he agreeing), esebenza (he/everyone working), befika (they arriving), bezijabulisa (they enjoying themselves).

Future Tense in Main Clauses: The pattern uma + participial... -zo- (future marker) appears consistently: uma evuma, sizosebenzisa (if he agrees, we will use); uma befika, bazosibusisa (if they arrive, they will bless).

Conditional Questions (44.16): The question particle na at the end transforms a conditional statement into a question seeking confirmation about the hypothetical outcome.

Ubuntu in Action: The dialogue reflects ubuntu philosophy through its emphasis on collective action: sisebenza ndawonye (we work together), wonke umuntu esebenza (everyone working), sibamemile (we have invited them). Conditions for success are framed communally.

Politeness Through Conditionals: Rather than making demands, Themba and Nomusa consistently frame plans as conditional possibilities, showing respect for others’ agency and the uncertainty inherent in communal planning.

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Pronunciation Guide

The Word Uma

Uma is pronounced /úma/ with two syllables. The initial u sounds like “oo” in “food” but shorter. The m is a standard bilabial nasal. The final a sounds like “ah” in “father.” Stress falls on the first syllable, which carries a high tone in isolation.

Key Sounds in This Lesson

The aspirated consonants kh, ph, th are pronounced with a strong puff of air—not like English “ch,” “f,” or “th” but rather like the k, p, t in “sky,” “spy,” “sty” but with more aspiration.

The lateral fricative hl (as in sizohlala, kahle) has no English equivalent. Position your tongue for “l” but blow air past the sides without voicing. It sounds somewhat like a breathy “shl.”

The implosive b (as in bazoza, sibamemile) is pronounced with a slight inward airflow rather than the explosive English “b.”

Click Consonants

The click c (as in umcimbi) is made by placing the tongue tip against the front palate and pulling it down sharply—like the “tsk tsk” sound of disapproval. The click q (as in kuqala, masiqale) is made by pulling the tongue down from the back of the palate, producing a sharper, more resonant pop.

Tone

Zulu is a tonal language, though tone is not marked in standard orthography. High tones generally occur on the penultimate syllable of phrase-final words. While tone affects meaning in some minimal pairs, context usually clarifies intended meanings. Learners should focus first on segmental pronunciation, adding tonal awareness gradually through exposure to native speech.

Common Pronunciation Errors for English Speakers

Aspirating p, t, k where Zulu has unaspirated forms. Pronouncing hl as English “l” instead of the voiceless lateral fricative. Failing to produce the clicks c, q, x correctly. Reducing unstressed vowels to schwa—Zulu vowels maintain their quality regardless of stress.

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About This Course

This lesson is part of the Latinum Institute’s isiZulu course, designed for English-speaking autodidacts who wish to acquire reading fluency in Zulu through systematic, frequency-based vocabulary acquisition and interlinear glossing.

The Latinum Institute has been creating language learning materials since 2006, serving thousands of students worldwide through its distinctive methodology. Our approach draws on the construed reading technique developed over two decades of online language instruction, adapted here for Zulu and other African languages.

Our Methodology Emphasizes

Frequency-Based Vocabulary: We teach the most common words first, building a foundation for rapid comprehension. This lesson focuses on word number 44 from our universal frequency list: “if”—one of the most essential conjunctions in any language for expressing conditions, possibilities, and hypothetical scenarios.

Construed Interlinear Text: By placing glosses immediately after each word, learners can process meaning without constantly looking up translations. This builds the mental habit of thinking in the target language while maintaining comprehension throughout.

Authentic Cultural Context: We draw from real Zulu proverbs, literature, and contemporary usage, ensuring that learners encounter the language as it is actually used by native speakers. Understanding cultural context—such as ubuntu philosophy—enriches language learning beyond mere grammar.

Dual-Format Presentation: Our innovative format presents both standard orthography with glosses and pronunciation-guided text, accommodating different learning styles and allowing gradual weaning from pronunciation support.

Course Index:

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Whether you are learning Zulu for travel, heritage connection, academic research, or professional purposes, this systematic approach will build your competence steadily through meaningful, contextualized exposure to authentic language patterns.

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✓ Lesson 44 isiZulu complete

Lesson 43 isiZulu: A Latinum Institute Modern Language Course

Nini — When: The Interrogative of Time

Nexal Code: @ˡᵉˢˢᵒⁿ.43.ⁱˢⁱᶻᵘˡᵘ.ⁿⁱⁿⁱ.ⁱⁿᵗᵉʳʳᵒᵍᵃᵗⁱᵛᵉ.ᵗᵉᵐᵖᵒʳᵃˡ

Course Index:

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Introduction

The Zulu word nini (”when”) serves as the fundamental temporal interrogative in isiZulu, enabling speakers to inquire about the timing of actions, events, and states. For the autodidact learner, mastering this word opens essential conversational doors, from coordinating meetings to understanding narratives and historical accounts.

FAQ: What does “nini” mean in Zulu?

The word nini means “when” in isiZulu. It is used exclusively as an interrogative adverb to ask questions about time. Unlike English, where “when” can introduce both questions and subordinate clauses, Zulu employs different constructions for non-interrogative temporal expressions (such as lapho, uma, or ngesikhathi). The interrogative nini typically appears at the end of the sentence, following the verb, which reflects the general pattern of Zulu question formation where interrogative words occupy final position.

How Nini Functions in isiZulu

In the fifteen examples of Section A, you will encounter nini in various contexts: simple questions about arrival and departure, inquiries about scheduled events, questions embedded in reported speech, and combinations with different verb tenses. The word remains invariable regardless of tense—it does not conjugate or take prefixes. What changes is the verb it accompanies, which carries all the grammatical information about subject, tense, and aspect.

Key Relationships

The interrogative nini belongs to a family of Zulu question words: ubani (who), yini (what), kuphi (where), njani (how), and ngani (why/with what). When combined with the conjunction noma (or/even), it forms noma nini meaning “anytime” or “whenever,” demonstrating how interrogatives can shift to indefinite expressions. This lesson focuses on the interrogative function while noting these extended uses.

Key Takeaways

• Nini is the temporal interrogative meaning “when”

• It typically appears at the end of the sentence

• The verb preceding it carries tense and subject information

• It does not change form—only the accompanying verb conjugates

• Combine with noma for “anytime/whenever”

• Different constructions exist for non-interrogative “when”

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Section A: Interlinear Construed Text

Granular word-by-word glossing with pronunciation guidance

43.1a Ufika you-arrive nini when ?

43.1b Ufika (oo-FEE-kah) you-arrive nini (NEE-nee) when ?

43.2a Siqala we-start nini when namhlanje today ?

43.2b Siqala (see-KAH-lah) we-start nini (NEE-nee) when namhlanje (nahm-HLAH-njeh) today ?

43.3a Umntwana the-child uvuka he/she-wakes nini when ekuseni in-the-morning ?

43.3b Umntwana (oom-NTWAH-nah) the-child uvuka (oo-VOO-kah) he/she-wakes nini (NEE-nee) when ekuseni (eh-koo-SEH-nee) in-the-morning ?

43.4a Bazofika they-will-arrive nini when abazali the-parents ?

43.4b Bazofika (bah-zoh-FEE-kah) they-will-arrive nini (NEE-nee) when abazali (ah-bah-ZAH-lee) the-parents ?

43.5a Wahamba you-left nini when ekhaya from-home ?

43.5b Wahamba (wah-HAHM-bah) you-left nini (NEE-nee) when ekhaya (eh-KAH-yah) from-home ?

43.6a Isikole the-school sivalwa it-is-closed nini when ngonyaka in-the-year ?

43.6b Isikole (ee-see-KOH-leh) the-school sivalwa (see-VAHL-wah) it-is-closed nini (NEE-nee) when ngonyaka (ngoh-NYAH-kah) in-the-year ?

43.7a Ngibuze I-ask ukuthi that ubuya you-return nini when .

43.7b Ngibuze (ngee-BOO-zeh) I-ask ukuthi (oo-koo-tee) that ubuya (oo-BOO-yah) you-return nini (NEE-nee) when .

43.8a Usebenza you-work kusukela from nini when kuze until kube it-be nini when ?

43.8b Usebenza (oo-seh-BEHN-zah) you-work kusukela (koo-soo-KEH-lah) from nini (NEE-nee) when kuze (KOO-zeh) until kube (KOO-beh) it-be nini (NEE-nee) when ?

43.9a Umcimbi the-ceremony uqala it-begins nini when ngeSonto on-Sunday ?

43.9b Umcimbi (oom-TSEEM-bee) the-ceremony uqala (oo-KAH-lah) it-begins nini (NEE-nee) when ngeSonto (ngeh-SOHN-toh) on-Sunday ?

43.10a Ngizokwazi I-will-be-able ukufika to-arrive noma even nini when .

43.10b Ngizokwazi (ngee-zoh-KWAH-zee) I-will-be-able ukufika (oo-koo-FEE-kah) to-arrive noma (NOH-mah) even nini (NEE-nee) when .

43.11a Umhlangano the-meeting uqale it-started nini when — angizwanga I-did-not-hear .

43.11b Umhlangano (oom-hlahn-GAH-noh) the-meeting uqale (oo-KAH-leh) it-started nini (NEE-nee) when — angizwanga (ah-ngee-ZWAHN-gah) I-did-not-hear .

43.12a Udokotela the-doctor uza he/she-comes nini when kuleli to-this bhilidi building ?

43.12b Udokotela (oo-doh-koh-TEH-lah) the-doctor uza (OO-zah) he/she-comes nini (NEE-nee) when kuleli (koo-LEH-lee) to-this bhilidi (bee-LEE-dee) building ?

43.13a Imvula the-rain iqale it-started nini when ukuna to-fall ?

43.13b Imvula (eem-VOO-lah) the-rain iqale (ee-KAH-leh) it-started nini (NEE-nee) when ukuna (oo-KOO-nah) to-fall ?

43.14a Wafunda you-learned nini when ukushayela to-drive imoto the-car ?

43.14b Wafunda (wah-FOON-dah) you-learned nini (NEE-nee) when ukushayela (oo-koo-shah-YEH-lah) to-drive imoto (ee-MOH-toh) the-car ?

43.15a Izwe the-country lathola it-obtained nini when inkululeko freedom yalo its ?

43.15b Izwe (ee-ZWEH) the-country lathola (lah-TOH-lah) it-obtained nini (NEE-nee) when inkululeko (een-koo-loo-LEH-koh) freedom yalo (YAH-loh) its ?

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Section B: Natural Sentences

Complete sentences with idiomatic English translations

43.1 Ufika nini? Ufika nini? “When are you arriving?”

43.2 Siqala nini namhlanje? Siqala nini namhlanje? “When do we start today?”

43.3 Umntwana uvuka nini ekuseni? Umntwana uvuka nini ekuseni? “When does the child wake up in the morning?”

43.4 Bazofika nini abazali? Bazofika nini abazali? “When will the parents arrive?”

43.5 Wahamba nini ekhaya? Wahamba nini ekhaya? “When did you leave home?”

43.6 Isikole sivalwa nini ngonyaka? Isikole sivalwa nini ngonyaka? “When is the school closed during the year?”

43.7 Ngibuze ukuthi ubuya nini. Ngibuze ukuthi ubuya nini. “I asked when you are coming back.”

43.8 Usebenza kusukela nini kuze kube nini? Usebenza kusukela nini kuze kube nini? “From when until when do you work?”

43.9 Umcimbi uqala nini ngeSonto? Umcimbi uqala nini ngeSonto? “When does the ceremony begin on Sunday?”

43.10 Ngizokwazi ukufika noma nini. Ngizokwazi ukufika noma nini. “I will be able to arrive anytime.”

43.11 Umhlangano uqale nini — angizwanga. Umhlangano uqale nini — angizwanga. “When did the meeting start — I didn’t hear.”

43.12 Udokotela uza nini kuleli bhilidi? Udokotela uza nini kuleli bhilidi? “When does the doctor come to this building?”

43.13 Imvula iqale nini ukuna? Imvula iqale nini ukuna? “When did the rain start to fall?”

43.14 Wafunda nini ukushayela imoto? Wafunda nini ukushayela imoto? “When did you learn to drive a car?”

43.15 Izwe lathola nini inkululeko yalo? Izwe lathola nini inkululeko yalo? “When did the country obtain its freedom?”

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Section C: isiZulu Text Only

Pure target language without translation

43.1 Ufika nini? Ufika nini?

43.2 Siqala nini namhlanje? Siqala nini namhlanje?

43.3 Umntwana uvuka nini ekuseni? Umntwana uvuka nini ekuseni?

43.4 Bazofika nini abazali? Bazofika nini abazali?

43.5 Wahamba nini ekhaya? Wahamba nini ekhaya?

43.6 Isikole sivalwa nini ngonyaka? Isikole sivalwa nini ngonyaka?

43.7 Ngibuze ukuthi ubuya nini. Ngibuze ukuthi ubuya nini.

43.8 Usebenza kusukela nini kuze kube nini? Usebenza kusukela nini kuze kube nini?

43.9 Umcimbi uqala nini ngeSonto? Umcimbi uqala nini ngeSonto?

43.10 Ngizokwazi ukufika noma nini. Ngizokwazi ukufika noma nini.

43.11 Umhlangano uqale nini — angizwanga. Umhlangano uqale nini — angizwanga.

43.12 Udokotela uza nini kuleli bhilidi? Udokotela uza nini kuleli bhilidi?

43.13 Imvula iqale nini ukuna? Imvula iqale nini ukuna?

43.14 Wafunda nini ukushayela imoto? Wafunda nini ukushayela imoto?

43.15 Izwe lathola nini inkululeko yalo? Izwe lathola nini inkululeko yalo?

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Section D: Grammar Explanation

These are the grammar rules for nini (when)

1. Position in the Sentence

The interrogative nini characteristically appears at the end of the clause or immediately after the verb it modifies. This follows the general Zulu pattern where question words occupy final position:

• Ufika nini? = “When are you arriving?” (Literally: “You-arrive when?”)

• Wahamba nini? = “When did you leave?” (Literally: “You-left when?”)

This contrasts with English, where “when” typically begins the question.

2. Invariability

Unlike verbs in isiZulu, which carry extensive morphological information, nini is invariable. It does not:

• Take noun class prefixes

• Conjugate for tense

• Change for number or person

All grammatical information is carried by the accompanying verb.

3. Verb Forms Used with Nini

Nini can appear with any tense:

Present Tense:

• Subject concord + verb stem (short form): Ufika nini?

• With -ya- (long form, verb-final): Uyahamba nini?

Future Tense:

• Subject concord + -zo- + verb stem: Bazofika nini?

Recent Past:

• Subject concord + verb stem + -e/-ile: Uqale nini? / Uqalile nini?

Remote Past:

• Subject concord (with vowel change) + verb stem: Wahamba nini? (from u- → wa-)

4. The Combination Noma Nini

When nini combines with the conjunction noma (”or,” “even”), it creates the indefinite temporal expression meaning “anytime” or “whenever”:

• Noma nini = “anytime at all”

• Ngizofika noma nini = “I will arrive anytime”

This transforms the interrogative into an indefinite pronoun, similar to how English “when” relates to “whenever.”

5. In Embedded Questions

When nini appears in indirect questions after verbs like buza (ask), azi (know), or tshela (tell), the structure remains largely the same:

• Ngibuze ukuthi ubuya nini = “I asked when you are returning”

• Angazi ukuthi uqala nini = “I don’t know when it starts”

The conjunction ukuthi (”that”) typically introduces the embedded clause.

6. Contrasting Interrogative vs. Non-Interrogative “When”

isiZulu uses different constructions for non-interrogative temporal clauses:

• Uma (if/when, conditional): Uma ufika, ngitshele = “When you arrive, tell me”

• Lapho (when/where, relative): Lapho ngifika khona = “When I arrive there”

• Ngesikhathi (at the time when): Ngesikhathi ngifunda = “When I was studying”

The interrogative nini is reserved for actual questions about timing.

Common Mistakes

Mistake 1: Placing nini at the beginning of the sentence

• ❌ Nini ufika?

• ✓ Ufika nini?

Mistake 2: Confusing with English “when” in subordinate clauses

• ❌ Ngizokutshela nini ufika (attempting “I’ll tell you when you arrive”)

• ✓ Ngizokutshela uma ufika (using uma for conditional “when”)

Mistake 3: Adding prefixes to nini

• ❌ uninini or banini

• ✓ nini (always unchanged)

Mistake 4: Forgetting that the verb carries tense information

• When asking about past events, the verb must be in past tense

• Wahamba nini? (not Uhamba nini? if asking about a past departure)

Question Word Comparison

isiZulu question words share the pattern of typically appearing at sentence end:

• Nini (when): Ufika nini?

• Ubani (who): Ngubani lowo?

• Yini (what): Ufunani? / Yini leyo?

• Kuphi (where): Uya kuphi?

• Njani (how): Kunjani?

• Ngani (why/with what): Ukwenza ngani?

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Section E: Cultural Context

Time and Questions in Zulu Society

The concept of time in traditional Zulu culture was measured by natural phenomena rather than mechanical clocks. The sun’s position (ilanga), the crowing of roosters, and the movement of cattle dictated daily rhythms. When asking nini, one might receive answers like ekuseni (in the morning), emini (at midday), ntambama (in the afternoon), or ebusuku (at night).

Politeness in Temporal Inquiries

Direct questions about someone’s schedule can carry different weight depending on relationship and context. Adding softening elements or explanations can make such inquiries more polite:

• Uxolo, ufika nini? — “Excuse me, when are you arriving?”

• Ngicela ukwazi ukuthi umhlangano uqala nini — “I request to know when the meeting starts”

The Importance of Arrival and Departure

In Zulu culture, the arrival (ukufika) and departure (ukuhamba) of guests carry significant social weight. Asking nini about such movements relates to hospitality, respect, and proper social conduct. The phrase Hamba kahle (go well) and Sala kahle (stay well) mark these transitions with blessing.

Contemporary Usage

In modern urban South Africa, nini functions in professional contexts for scheduling appointments, business meetings, and work arrangements. The word appears in media, advertising, and everyday commerce. Mixed code-switching between isiZulu and English is common: “Umhlangano uqala nini — at two?” demonstrates this bilingual reality.

Regional Considerations

While nini is standard across Zulu-speaking regions, subtle differences exist between KwaZulu-Natal varieties and urban Gauteng isiZulu. The core interrogative function remains consistent, but surrounding vocabulary and register may shift.

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Section F: Literary Citation

From the Oral Tradition: A Temporal Question in Izibongo

The following passage demonstrates authentic Zulu expression incorporating temporal inquiry, reflecting the traditional praise poetry (izibongo) style while showing how questions about time appear in elevated registers.

F-A: Interlinear Analysis

Waphuma he-emerged nini when na question-particle uShaka Shaka ,

Waphuma (wah-POO-mah) he-emerged nini (NEE-nee) when na (nah) question-particle uShaka (oo-SHAH-kah) Shaka ,

waphuma he-emerged ekuseni in-the-morning njengenkanyezi like-a-star yokusa of-dawn ,

waphuma (wah-POO-mah) he-emerged ekuseni (eh-koo-SEH-nee) in-the-morning njengenkanyezi (njeh-ngeh-nkah-NYEH-zee) like-a-star yokusa (yoh-KOO-sah) of-dawn ,

wakhanya he-shone phezu above kwezintaba of-the-mountains .

wakhanya (wah-KAH-nyah) he-shone phezu (PEH-zoo) above kwezintaba (kweh-zeen-TAH-bah) of-the-mountains .

Impi the-army yaqala it-started nini when ukuhlasela to-attack ?

Impi (EEM-pee) the-army yaqala (yah-KAH-lah) it-started nini (NEE-nee) when ukuhlasela (oo-koo-hlah-SEH-lah) to-attack ?

Yaqala it-started ngesikhathi at-the-time isibhamu the-gun singakavumi it-had-not-yet-sounded .

Yaqala (yah-KAH-lah) it-started ngesikhathi (ngeh-see-KAH-tee) at-the-time isibhamu (ee-see-BAH-moo) the-gun singakavumi (seen-gah-kah-VOO-mee) it-had-not-yet-sounded .

F-B: Natural Text with Translation

Waphuma nini na uShaka, waphuma ekuseni njengenkanyezi yokusa, wakhanya phezu kwezintaba. Impi yaqala nini ukuhlasela? Yaqala ngesikhathi isibhamu singakavumi.

“When did Shaka emerge, he emerged in the morning like the dawn star, he shone above the mountains. When did the army begin to attack? It began at the time when the gun had not yet sounded.”

F-C: Original Script Only

Waphuma nini na uShaka, waphuma ekuseni njengenkanyezi yokusa, wakhanya phezu kwezintaba. Impi yaqala nini ukuhlasela? Yaqala ngesikhathi isibhamu singakavumi.

F-D: Grammar and Vocabulary Notes

Vocabulary:

• waphuma — he emerged (remote past of -phuma, “to go out/emerge”)

• na — question particle adding emphasis

• uShaka — King Shaka, the famous Zulu monarch (1787-1828)

• njengenkanyezi — like a star (nje- “like” + inkanyezi “star”)

• yokusa — of dawn/morning (possessive of ukusa)

• wakhanya — he shone (remote past of -khanya, “to shine”)

• phezu kwezintaba — above the mountains (phezu kwa- + izintaba)

• impi — army, regiment

• yaqala — it started (remote past, class 9 subject concord)

• ukuhlasela — to attack (infinitive)

• ngesikhathi — at the time when

• isibhamu — gun, firearm

• singakavumi — it had not yet sounded (negative past anterior)

Grammatical Points:

1. Rhetorical Questions: The questions using nini are rhetorical—asked for effect rather than expecting an answer. This is a common feature of praise poetry.

2. Remote Past Tense: The prefix change (u- → wa-) marks the remote past, appropriate for historical narration about Shaka’s era.

3. Simile Construction: njengenkanyezi yokusa demonstrates the simile structure with njenga- (like a) + noun.

4. Temporal Clause Contrast: Notice how the answer to “nini?” uses ngesikhathi (at the time when) rather than nini itself—showing the distinction between interrogative and non-interrogative temporal expressions.

F-E: Literary Commentary

This passage exemplifies the praise poetry tradition (izibongo) that constitutes the heart of classical Zulu literature. The collected Izibongo edited by James Stuart and translated by Trevor Cope (Oxford, 1968) preserves many such compositions honoring Zulu kings.

The rhetorical use of nini followed by an immediate poetic answer creates a call-and-response rhythm typical of oral performance. The imbongi (praise poet) would pose such questions to heighten dramatic effect, controlling the narrative pace while glorifying the subject.

The image of Shaka emerging “like the dawn star” (njengenkanyezi yokusa) employs the celestial metaphor common in royal praise—kings are compared to heavenly bodies, their emergence transforming the world. The question “When did he emerge?” receives a metaphorical rather than chronological answer, prioritizing symbolic truth over mere historical fact.

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Genre Section: Dialogue at a Traditional Ceremony

A conversation about timing at a Zulu wedding celebration (umshado)

Part A: Interlinear Construed Text

43.16a Sawubona greetings , mfowethu my-brother — ufikile you-have-arrived nini when ?

43.16b Sawubona (sah-woo-BOH-nah) greetings , mfowethu (m-foh-WEH-too) my-brother — ufikile (oo-fee-KEE-leh) you-have-arrived nini (NEE-nee) when ?

43.17a Ngifikile I-arrived ekuseni in-the-morning kakhulu very , ngesikhathi at-the-time ilanga the-sun liphuma it-rises .

43.17b Ngifikile (ngee-fee-KEE-leh) I-arrived ekuseni (eh-koo-SEH-nee) in-the-morning kakhulu (kah-KOO-loo) very , ngesikhathi (ngeh-see-KAH-tee) at-the-time ilanga (ee-LAHN-gah) the-sun liphuma (lee-POO-mah) it-rises .

43.18a Umakoti the-bride uphuma she-exits nini when endlini from-the-house yakhe her ?

43.18b Umakoti (oo-mah-KOH-tee) the-bride uphuma (oo-POO-mah) she-exits nini (NEE-nee) when endlini (ehn-DLEE-nee) from-the-house yakhe (YAH-keh) her ?

43.19a Uzophuma she-will-exit ntambama in-the-afternoon — kodwa but angazi I-don’t-know nini when ngqo exactly .

43.19b Uzophuma (oo-zoh-POO-mah) she-will-exit ntambama (ntahm-BAH-mah) in-the-afternoon — kodwa (KOH-dwah) but angazi (ah-NGAH-zee) I-don’t-know nini (NEE-nee) when ngqo (NGKOH) exactly .

43.20a Abantu the-people bazocula they-will-sing nini when amaculo the-songs omshado of-the-wedding ?

43.20b Abantu (ah-BAHN-too) the-people bazocula (bah-zoh-TSOO-lah) they-will-sing nini (NEE-nee) when amaculo (ah-mah-TSOO-loh) the-songs omshado (oh-MSHAH-doh) of-the-wedding ?

43.21a Sebezoqula they-will-soon-sing uma when/if umakoti the-bride esefikile has-arrived endaweni at-the-place .

43.21b Sebezoqula (seh-beh-zoh-KOO-lah) they-will-soon-sing uma (OO-mah) when/if umakoti (oo-mah-KOH-tee) the-bride esefikile (eh-seh-fee-KEE-leh) has-arrived endaweni (ehn-dah-WEH-nee) at-the-place .

43.22a Ukudla the-food kuphekwe it-was-cooked nini when ? Kuyanuka it-smells kamnandi deliciously !

43.22b Ukudla (oo-KOOD-lah) the-food kuphekwe (koo-PEH-kweh) it-was-cooked nini (NEE-nee) when ? Kuyanuka (koo-yah-NOO-kah) it-smells kamnandi (kahm-NAHN-dee) deliciously !

43.23a Omama the-mothers bapheke they-cooked izolo yesterday nobusuku and-the-night bonke all .

43.23b Omama (oh-MAH-mah) the-mothers bapheke (bah-PEH-keh) they-cooked izolo (ee-ZOH-loh) yesterday nobusuku (noh-boo-SOO-koo) and-the-night bonke (BOHN-keh) all .

43.24a Ukhuluma you-spoke nini when nomkhwenyana with-the-groom ? Ubukeka he-looks ejabule happy kakhulu very .

43.24b Ukhuluma (oo-koo-LOO-mah) you-spoke nini (NEE-nee) when nomkhwenyana (nohm-kweh-NYAH-nah) with-the-groom ? Ubukeka (oo-boo-KEH-kah) he-looks ejabule (eh-jah-BOO-leh) happy kakhulu (kah-KOO-loo) very .

43.25a Ngikhulume I-spoke naye with-him ekuseni in-the-morning — ubethakasile he-was-excited futhi also enovalo and-nervous .

43.25b Ngikhulume (ngee-koo-LOO-meh) I-spoke naye (NAH-yeh) with-him ekuseni (eh-koo-SEH-nee) in-the-morning — ubethakasile (oo-beh-tah-kah-SEE-leh) he-was-excited futhi (FOO-tee) also enovalo (eh-noh-VAH-loh) and-nervous .

43.26a Umcimbi the-ceremony wokulobola of-lobola wawenziwa it-was-done nini when ?

43.26b Umcimbi (oom-TSEEM-bee) the-ceremony wokulobola (woh-koo-loh-BOH-lah) of-lobola wawenziwa (wah-wehn-ZEE-wah) it-was-done nini (NEE-nee) when ?

43.27a Wawenziwa it-was-done ngenyanga in-the-month edlule that-passed — kwaba it-was umcimbi a-ceremony omuhle beautiful kakhulu very .

43.27b Wawenziwa (wah-wehn-ZEE-wah) it-was-done ngenyanga (ngeh-NYAHN-gah) in-the-month edlule (eh-DLOO-leh) that-passed — kwaba (KWAH-bah) it-was umcimbi (oom-TSEEM-bee) a-ceremony omuhle (oh-MOO-hleh) beautiful kakhulu (kah-KOO-loo) very .

43.28a Abadala the-elders bazokwethula they-will-present izipho the-gifts nini when ?

43.28b Abadala (ah-bah-DAH-lah) the-elders bazokwethula (bah-zoh-kweh-TOO-lah) they-will-present izipho (ee-ZEE-poh) the-gifts nini (NEE-nee) when ?

43.29a Bazokwethula they-will-present ngemuva after kokudla of-the-eating — wonke all umuntu the-person uzobona will-see .

43.29b Bazokwethula (bah-zoh-kweh-TOO-lah) they-will-present ngemuva (ngeh-MOO-vah) after kokudla (koh-KOOD-lah) of-the-eating — wonke (WOHN-keh) all umuntu (oo-MOON-too) the-person uzobona (oo-zoh-BOH-nah) will-see .

43.30a Ngizobuza I-will-ask ugogo grandmother ukuthi that sidla we-eat nini when — ngilambile I-am-hungry !

43.30b Ngizobuza (ngee-zoh-BOO-zah) I-will-ask ugogo (oo-GOH-goh) grandmother ukuthi (oo-koo-tee) that sidla (SEE-dlah) we-eat nini (NEE-nee) when — ngilambile (ngee-lahm-BEE-leh) I-am-hungry !

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Part B: Natural Sentences

43.16 Sawubona, mfowethu — ufikile nini? “Hello, my brother — when did you arrive?”

43.17 Ngifikile ekuseni kakhulu, ngesikhathi ilanga liphuma. “I arrived very early in the morning, when the sun was rising.”

43.18 Umakoti uphuma nini endlini yakhe? “When does the bride come out of her house?”

43.19 Uzophuma ntambama — kodwa angazi nini ngqo. “She will come out in the afternoon — but I don’t know exactly when.”

43.20 Abantu bazocula nini amaculo omshado? “When will the people sing the wedding songs?”

43.21 Sebezoqula uma umakoti esefikile endaweni. “They will soon sing when the bride has arrived at the place.”

43.22 Ukudla kuphekwe nini? Kuyanuka kamnandi! “When was the food cooked? It smells delicious!”

43.23 Omama bapheke izolo nobusuku bonke. “The mothers cooked yesterday and all through the night.”

43.24 Ukhuluma nini nomkhwenyana? Ubukeka ejabule kakhulu. “When did you speak with the groom? He looks very happy.”

43.25 Ngikhulume naye ekuseni — ubethakasile futhi enovalo. “I spoke with him in the morning — he was excited and also nervous.”

43.26 Umcimbi wokulobola wawenziwa nini? “When was the lobola ceremony performed?”

43.27 Wawenziwa ngenyanga edlule — kwaba umcimbi omuhle kakhulu. “It was done last month — it was a very beautiful ceremony.”

43.28 Abadala bazokwethula izipho nini? “When will the elders present the gifts?”

43.29 Bazokwethula ngemuva kokudla — wonke umuntu uzobona. “They will present them after the meal — everyone will see.”

43.30 Ngizobuza ugogo ukuthi sidla nini — ngilambile! “I will ask grandmother when we eat — I’m hungry!”

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Part C: isiZulu Only

43.16 Sawubona, mfowethu — ufikile nini? Sawubona, mfowethu — ufikile nini?

43.17 Ngifikile ekuseni kakhulu, ngesikhathi ilanga liphuma. Ngifikile ekuseni kakhulu, ngesikhathi ilanga liphuma.

43.18 Umakoti uphuma nini endlini yakhe? Umakoti uphuma nini endlini yakhe?

43.19 Uzophuma ntambama — kodwa angazi nini ngqo. Uzophuma ntambama — kodwa angazi nini ngqo.

43.20 Abantu bazocula nini amaculo omshado? Abantu bazocula nini amaculo omshado?

43.21 Sebezoqula uma umakoti esefikile endaweni. Sebezoqula uma umakoti esefikile endaweni.

43.22 Ukudla kuphekwe nini? Kuyanuka kamnandi! Ukudla kuphekwe nini? Kuyanuka kamnandi!

43.23 Omama bapheke izolo nobusuku bonke. Omama bapheke izolo nobusuku bonke.

43.24 Ukhuluma nini nomkhwenyana? Ubukeka ejabule kakhulu. Ukhuluma nini nomkhwenyana? Ubukeka ejabule kakhulu.

43.25 Ngikhulume naye ekuseni — ubethakasile futhi enovalo. Ngikhulume naye ekuseni — ubethakasile futhi enovalo.

43.26 Umcimbi wokulobola wawenziwa nini? Umcimbi wokulobola wawenziwa nini?

43.27 Wawenziwa ngenyanga edlule — kwaba umcimbi omuhle kakhulu. Wawenziwa ngenyanga edlule — kwaba umcimbi omuhle kakhulu.

43.28 Abadala bazokwethula izipho nini? Abadala bazokwethula izipho nini?

43.29 Bazokwethula ngemuva kokudla — wonke umuntu uzobona. Bazokwethula ngemuva kokudla — wonke umuntu uzobona.

43.30 Ngizobuza ugogo ukuthi sidla nini — ngilambile! Ngizobuza ugogo ukuthi sidla nini — ngilambile!

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Part D: Grammar Notes for Genre Section

Cultural Vocabulary Introduced:

• umakoti — bride (Class 1a noun)

• umkhwenyana — groom (Class 1 noun)

• umshado — wedding (Class 3 noun, from -shada “to marry”)

• ukulobola — the bride-price custom, a fundamental Zulu marriage tradition

• ugogo — grandmother (Class 1a noun)

• abadala — elders (Class 2, plural of omdala)

• izipho — gifts (Class 8/10 noun)

Grammatical Points Illustrated:

1. Passive Voice (43.22, 43.26, 43.27):

The passive suffix -w- appears in forms like:

• kuphekwe (it was cooked) — from -pheka “to cook”

• wawenziwa (it was done) — from -enza “to do/make”

The passive is extremely common in Zulu and allows focus on the action rather than the agent.

2. Temporal Adverbs as Answers (43.17, 43.19, 43.23, 43.25):

Notice how questions with nini receive answers using temporal expressions:

• ekuseni (in the morning)

• ntambama (in the afternoon)

• izolo (yesterday)

• ngenyanga edlule (last month)

3. The Distinction Between nini and uma (43.21):

The answer in 43.21 uses uma (when/if) rather than nini because it describes a conditional temporal relationship (”when the bride arrives”) rather than asking about a specific time.

4. Embedded Questions with ukuthi (43.30):

The structure “Ngizobuza ugogo ukuthi sidla nini” shows how nini appears in indirect questions introduced by ukuthi (”that”).

5. Locative Forms (43.18, 43.21):

• endlini — in/from the house (locative of indlu)

• endaweni — at the place (locative of indawo)

The locative suffix -ini transforms nouns to indicate location.

6. Compound Temporal Expressions (43.23):

“izolo nobusuku bonke” (yesterday and all night) shows how multiple time references combine with the conjunction na- (and/with).

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Pronunciation Guide

Key Sounds for This Lesson

/hl/ — The lateral fricative in words like namhlanje, umhlangano. Place your tongue as if to say “l” but blow air past the side of your tongue, creating a breathy “hl” sound. This does not exist in English.

/ng/ — At word-beginning (as in ngesikhathi, ngibuze), this is the same sound as at the end of English “sing” — but Zulu places it at the start of words.

/nini/ — Both syllables have the vowel /i/ as in “see.” Stress falls on the first syllable: NEE-nee.

Click sounds — This lesson does not feature click consonants extensively, but remember that “c” (dental click), “q” (palatal click), and “x” (lateral click) are distinctive Zulu sounds.

Vowels — Zulu has five pure vowels similar to Italian or Spanish:

• a as in “father”

• e as in “bed”

• i as in “see”

• o as in “sort”

• u as in “boot”

Tone — Zulu is a tonal language. High and low tones distinguish meanings. While this lesson does not mark tones explicitly, learners should be aware that tone patterns are meaningful and should seek audio resources for proper intonation.

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About This Course

The Latinum Institute has been creating language learning materials since 2006, specializing in classical and modern languages through the interlinear construed text methodology. This approach, refined over nearly two decades, accelerates comprehension by presenting vocabulary in meaningful context rather than isolated word lists.

Course Index:

https://latinum.substack.com/p/index

Trust Pilot Reviews: https://uk.trustpilot.com/review/latinum.org.uk

The Autodidact Methodology

This lesson follows a frequency-based curriculum, teaching the most common words first. By lesson 43, learners encounter nini — a fundamental interrogative that appears constantly in everyday communication. The systematic progression through high-frequency vocabulary ensures rapid development of practical comprehension skills.

The Construed Text Approach

The interlinear format — presenting each word with its grammatical function and English equivalent — enables learners to decode authentic language from the first lesson. Rather than memorizing rules in isolation, students internalize patterns through repeated exposure to meaningful examples.

Why isiZulu?

isiZulu is spoken by over 12 million first-language speakers and millions more as a second language, making it South Africa’s most widely spoken home language. Learning Zulu opens doors to rich literary traditions, from the praise poetry (izibongo) of royal courts to contemporary novels, music, and media.

Continuing Your Studies

After completing this lesson on nini, continue with the next frequency-ranked word in the series. Supplement these lessons with:

• Audio resources from native speakers

• Zulu radio and television programs (SABC offers Zulu content)

• Contemporary Zulu music and film

• Conversation practice with native speakers

The foundation built through systematic vocabulary acquisition and grammatical pattern recognition will serve you throughout your journey with this beautiful language.

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✓ Lesson 43 isiZulu complete

© Latinum Institute Modern Language Course Series

Lesson 42 Zulu (isiZulu): A Latinum Institute Modern Language Course

Ukwenza — To Make: The Essential Verb of Creation, Production, and Action

Nexal Code: @ᴸᴱˢˢᴼᴺ.42.ᶻᵁᴸᵁ.ᴱᴺᶻᴬ

Introduction

The Zulu verb stem -enza /énza/ stands at the heart of productive action in isiZulu. Meaning “to make, to do, to create, to cause, to produce,” this verb appears constantly in everyday speech whenever speakers describe acts of creation, performance, or accomplishment. The infinitive form is ukwenza /ukwénza/, where the prefix uku- combines with the vowel-initial stem through coalescence (uku + enza → ukwenza).

Unlike English, which distinguishes sharply between “make” and “do,” Zulu -enza encompasses both meanings. You use it when making bread, making a decision, doing work, doing homework, or causing something to happen. This semantic breadth makes -enza one of the most versatile and frequently encountered verbs in the language.

As a vowel-initial verb (beginning with e-), -enza triggers special phonological processes when prefixes attach. The future tense marker -zo- requires the buffer -kw- before the stem: ngizokwenza (I will make). Subject concords ending in vowels undergo coalescence or modification when meeting the initial e-.

In this lesson, you will encounter -enza conjugated across different persons, tenses, moods, and polarities. The examples demonstrate how subject concords attach, how tense markers transform meaning, and how object concords indicate what is being made. You will also see derived forms: the passive -enziwa (to be made), the applicative -enzela (to make for), and the causative -enzisa (to cause to make).

Course Index: https://latinum.substack.com/p/index

FAQ: What does ukwenza mean in Zulu? Ukwenza is the infinitive form of the Zulu verb meaning “to make” or “to do.” The stem is -enza, and it is used for any action of creation, production, performance, or causation. It is one of the most common verbs in isiZulu.

Key Takeaways

• The verb stem -enza expresses making, doing, creating, and causing — fundamental concepts of productive action

• Subject concords (ngi-, u-, si-, ni-, ba-) attach before the verb stem to indicate who performs the action

• As a vowel-initial verb, -enza triggers coalescence: future -zo- becomes -zokw- before the stem

• The long present form uses -ya- when the verb is sentence-final: Ngiyenza (I make/am making)

• The short present form omits -ya- when an object follows: Ngenza ukudla (I make food)

• Recent past replaces final -a with -ile (long) or -e (short): ngenzile / ngenze

• Remote past uses the morpheme -a- causing vowel coalescence: ngi + a → nga- → Ngenza

• Negative present uses a- prefix and -i suffix: Angenzi (I don’t make)

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Section A: Interlinear Construed Text

42.1a Ngiyenza I-make ukudla food namhlanje today 42.1b Ngiyenza (ŋijénza) I-make ukudla (ukúːdla) food namhlanje (namɬáːndʒe) today

42.2a Wenza he-makes itiye tea ekuseni in-morning 42.2b Wenza (wénza) he-makes itiye (itíːje) tea ekuseni (ekuséːni) in-morning

42.3a Senza we-make isinkwa bread njalo always 42.3b Senza (sénza) we-make isinkwa (isíŋkwa) bread njalo (ndʒáːlo) always

42.4a Abantwana children benza they-make umsindo noise kakhulu very-much 42.4b Abantwana (abantʷána) children benza (bénza) they-make umsindo (umsíndo) noise kakhulu (kaǩúːlu) very-much

42.5a Ngifuna I-want ukwenza to-make umsebenzi work wami my 42.5b Ngifuna (ŋifúːna) I-want ukwenza (ukwénza) to-make umsebenzi (umsebénzi) work wami (wáːmi) my

42.6a Wenzani what-do-you lapha here manje now 42.6b Wenzani (wenzáːni) what-do-you lapha (láːpʰa) here manje (máːndʒe) now

42.7a Umama mother wenza she-makes isidlo meal esimnandi delicious 42.7b Umama (umáːma) mother wenza (wénza) she-makes isidlo (isídlo) meal esimnandi (esimnáːndi) delicious

42.8a Ngenzile I-have-made iphutha mistake elikhulu big 42.8b Ngenzile (ŋenzíːle) I-have-made iphutha (ipʰúːtʰa) mistake elikhulu (eliǩúːlu) big

42.9a Bazokwenza they-will-make uhlelo plan olusha new 42.9b Bazokwenza (bazokwénza) they-will-make uhlelo (uɬéːlo) plan olusha (olúːʃa) new

42.10a Angenzi I-not-make lutho anything olubi bad 42.10b Angenzi (aŋgénzi) I-not-make lutho (lútʰo) anything olubi (olúːbi) bad

42.11a Ukwenza to-make kahle well kudinga requires ukuzimisela dedication 42.11b Ukwenza (ukwénza) to-make kahle (káːɬe) well kudinga (kudíːŋa) requires ukuzimisela (ukuzimisέːla) dedication

42.12a Inkosi chief yenza he-makes umthetho law omusha new 42.12b Inkosi (iŋkóːsi) chief yenza (jénza) he-makes umthetho (umtʰέːtʰo) law omusha (omúːʃa) new

42.13a Sizokwenzela we-will-make-for abazali parents bethu our idili feast 42.13b Sizokwenzela (sizokwenzέːla) we-will-make-for abazali (abazáːli) parents bethu (bέːtʰu) our idili (idíːli) feast

42.14a Lokhu this kwenziwa is-made ngezandla by-hands zethu our 42.14b Lokhu (lókʰu) this kwenziwa (kwenzíːwa) is-made ngezandla (ŋezáːndla) by-hands zethu (zέːtʰu) our

42.15a Ingane child yenza she-makes umsebenzi homework wayo her wesikole of-school 42.15b Ingane (iŋgáːne) child yenza (jénza) she-makes umsebenzi (umsebénzi) homework wayo (wáːjo) her wesikole (wesikóːle) of-school

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Section B: Natural Sentences

42.1 Ngiyenza ukudla namhlanje. “I am making food today.”

42.2 Wenza itiye ekuseni. “He makes tea in the morning.”

42.3 Senza isinkwa njalo. “We always make bread.”

42.4 Abantwana benza umsindo kakhulu. “The children make a lot of noise.”

42.5 Ngifuna ukwenza umsebenzi wami. “I want to do my work.”

42.6 Wenzani lapha manje? “What are you doing here now?”

42.7 Umama wenza isidlo esimnandi. “Mother makes a delicious meal.”

42.8 Ngenzile iphutha elikhulu. “I have made a big mistake.”

42.9 Bazokwenza uhlelo olusha. “They will make a new plan.”

42.10 Angenzi lutho olubi. “I don’t do anything bad.”

42.11 Ukwenza kahle kudinga ukuzimisela. “To do well requires dedication.”

42.12 Inkosi yenza umthetho omusha. “The chief makes a new law.”

42.13 Sizokwenzela abazali bethu idili. “We will make a feast for our parents.”

42.14 Lokhu kwenziwa ngezandla zethu. “This is made by our hands.”

42.15 Ingane yenza umsebenzi wayo wesikole. “The child does her schoolwork.”

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Section C: Target Language Text Only

42.1 Ngiyenza ukudla namhlanje.

42.2 Wenza itiye ekuseni.

42.3 Senza isinkwa njalo.

42.4 Abantwana benza umsindo kakhulu.

42.5 Ngifuna ukwenza umsebenzi wami.

42.6 Wenzani lapha manje?

42.7 Umama wenza isidlo esimnandi.

42.8 Ngenzile iphutha elikhulu.

42.9 Bazokwenza uhlelo olusha.

42.10 Angenzi lutho olubi.

42.11 Ukwenza kahle kudinga ukuzimisela.

42.12 Inkosi yenza umthetho omusha.

42.13 Sizokwenzela abazali bethu idili.

42.14 Lokhu kwenziwa ngezandla zethu.

42.15 Ingane yenza umsebenzi wayo wesikole.

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Section D: Grammar Explanation

These are the grammar rules for -enza (to make, to do).

The Verb Structure

Zulu verbs follow a template: Subject Concord + (Tense/Aspect Marker) + (Object Concord) + Verb Stem + Final Vowel. The verb -enza is a vowel-initial verb (beginning with e-), which affects how prefixes attach.

Subject Concords with -enza

The subject concords indicate who performs the action. When attaching to -enza, coalescence occurs with some concords:

First person singular: ngi- + enza → ngenza / ngiyenza (with -ya-) Second person singular: u- + enza → wenza (u → w before vowel) Third person singular (Class 1): u- + enza → wenza First person plural: si- + enza → senza / siyenza Second person plural: ni- + enza → nenza / niyenza Third person plural (Class 2): ba- + enza → benza / bayenza Class 9 (y-): i- + enza → yenza (i → y before vowel)

Present Tense Forms

Long form (verb-final, with -ya-): Used when the verb ends the clause. Ngiyenza = “I make” / “I am making” Siyenza = “We make” Bayenza = “They make”

Short form (object follows, no -ya-): Used when an object or complement follows. Ngenza ukudla = “I make food” Senza isinkwa = “We make bread”

Past Tense Forms

Recent past (perfect): The final -a changes to -ile (long) or -e (short). Long form (verb-final): Ngenzile = “I have made / I made” Short form (with object): Ngenze iphutha = “I made a mistake”

Remote past: The morpheme -a- is inserted after the subject concord, causing vowel changes. ngi + a → nga-: Ngenza umsebenzi izolo = “I did work yesterday” u + a → wa-: Wenza = “He/she made” (remote) si + a → sa-: Senza = “We made” (remote) ba + a (remains ba-): Benza = “They made”

Future Tense

The future uses -zo- (near future) or -yo- (remote future). Before vowel-initial verbs, -kw- is inserted as a buffer:

ngi + zo + kw + enza → Ngizokwenza = “I will make” u + zo + kw + enza → Uzokwenza = “You will make” si + zo + kw + enza → Sizokwenza = “We will make” ba + zo + kw + enza → Bazokwenza = “They will make”

Negative Forms

Present negative: The prefix a- is added, the subject concord may change, and the final vowel becomes -i. a + ngi + enz + i → Angenzi = “I don’t make” a + u + enz + i → Awenzi = “You don’t make” a + si + enz + i → Asenzi = “We don’t make” a + ba + enz + i → Abenzi = “They don’t make”

Past negative: Uses -anga suffix. Angenzanga = “I didn’t make” Awenzanga = “You/he/she didn’t make”

Verbal Extensions

Passive (-w-): -enziwa = “to be made/done” Lokhu kwenziwa kahle = “This is done well”

Applicative (-el-): -enzela = “to make for” Ngimenzela ukudla = “I make food for him/her”

Causative (-is-): -enzisa = “to cause to make/do” Umfundisi wenzisa abafundi = “The teacher makes the students do (something)”

Reciprocal (-an-): -enzana = “to make for each other” Siyenzana = “We do (things) for each other”

Object Concords

When indicating what is being made, object concords can be inserted before the stem: Class 9 (yi-/y-): Ngiyayenza = “I make it” (referring to something in Class 9) Class 5 (li-): Ngiyalenza = “I make it” (Class 5 object) Class 1 (m-): Ngiyamenzela = “I make (something) for him/her”

Common Mistakes

Forgetting the -kw- buffer in future tense: Say “Ngizokwenza” not “Ngizoenza”

Using -ya- when object follows: Say “Ngenza ukudla” (short form) when an object follows, not “Ngiyenza ukudla”

Incorrect negative formation: Remember that negation affects both beginning (a-) and end (-i or -anga) of the verb

Confusing remote and recent past: Recent past (-enzile) describes actions with current relevance; remote past (vowel change) describes distant events

Forgetting vowel coalescence: With Class 9 subjects, i- + enza = yenza (not ienza)

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Section E: Cultural Context

The concept of ukwenza — making, doing, creating — holds profound significance in Zulu culture. The act of making with one’s hands (ukwenza ngezandla) is respected and valued, whether in crafting traditional items, building homes, brewing traditional beer (utshwala), or preparing food.

Practical Making

In traditional Zulu society, everyone contributes to productive labor. Women are typically responsible for making pottery (ukubumba izinkamba), weaving mats (ukwaluka amacansi), and preparing food. Men build kraals (ukwakha izibaya), forge tools, and craft items from wood. The proverb “Izandla ziyagezana” (hands wash each other) emphasizes mutual assistance in productive work.

Moral Dimension

Ukwenza extends beyond physical creation to moral action. The question “Wenzani?” (What are you doing?) can be a simple inquiry or a moral challenge. The expression “Wenza kahle” (You do well / You’re doing well) serves as both praise and encouragement. Conversely, “Wenza kabi” (You do badly) carries moral weight.

Formal vs. Informal Usage

The verb -enza is used across all registers, from casual conversation to formal speeches. In formal contexts, it may appear in the passive (kwenziwa) for impersonal statements: “Kufanele kwenziwe” (It must be done). Chiefs and elders use it when pronouncing decisions: “Inkosi yenza umthetho” (The chief makes a law).

Related Expressions

Ukwenza kahle — to do well, to act rightly Ukwenza kabi — to do badly, to act wrongly
Ukwenza iphutha — to make a mistake Ukwenza umsindo — to make noise Ukwenza umsebenzi — to do work Ukwenza isithembiso — to make a promise Ukwenza umshado — to make/have a wedding Ukwenza njani — how to do/make

Ubuntu and Making

The philosophy of ubuntu — “I am because we are” — connects directly to ukwenza. One’s actions (okwenzayo) define one’s humanity. The saying “Umuntu ngumuntu ngabantu” (A person is a person through other people) implies that what we make and do for others constitutes our very being.

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Section F: Literary Citation

The following passage reflects the spirit of productive action and creation in Zulu expression. This pedagogical example draws on the themes prominent in classical Zulu poetry, including the works of Benedict Wallet Vilakazi (1906-1947), the pioneering Zulu poet whose collections Inkondlo kaZulu (1935) and Amal’eZulu (1945) established literary isiZulu.

F-A: Interlinear Construed Text

Izandla hands zethu our zenza they-make umsebenzi work onzima difficult Izandla (izáːndla) hands zethu (zέːtʰu) our zenza (zénza) they-make umsebenzi (umsebénzi) work onzima (onzíːma) difficult

Zenza they-make izinto things ezinhle beautiful ngobuciko with-skill Zenza (zénza) they-make izinto (izíːnto) things ezinhle (ezínɬe) beautiful ngobuciko (ŋobucíːko) with-skill

Kuyenzeka it-happens ukuthi that sikhathale we-tire Kuyenzeka (kujenzéːka) it-happens ukuthi (ukútʰi) that sikhathale (sikʰatʰáːle) we-tire

Kodwa but siqhubeka we-continue ukwenza to-make impilo life yethu our Kodwa (kóːdwa) but siqhubeka (sikǀʰubéːka) we-continue ukwenza (ukwénza) to-make impilo (impíːlo) life yethu (jέːtʰu) our

Ngoba because ukwenza to-make kuyimpilo is-life Ngoba (ŋgóːba) because ukwenza (ukwénza) to-make kuyimpilo (kujimpíːlo) is-life

F-B: Natural Text with Translation

Izandla zethu zenza umsebenzi onzima. Zenza izinto ezinhle ngobuciko. Kuyenzeka ukuthi sikhathale, Kodwa siqhubeka ukwenza impilo yethu. Ngoba ukwenza kuyimpilo.

“Our hands do difficult work. They make beautiful things with skill. It happens that we grow tired, But we continue to make our life. Because to make is to live.”

F-C: Original Text

Izandla zethu zenza umsebenzi onzima. Zenza izinto ezinhle ngobuciko. Kuyenzeka ukuthi sikhathale, Kodwa siqhubeka ukwenza impilo yethu. Ngoba ukwenza kuyimpilo.

F-D: Grammar and Vocabulary Notes

Izandla zethu — “our hands” (Class 8 noun izandla with possessive concord zethu)

zenza — “they make” (Class 8 subject concord zi- + -enza → zenza through coalescence)

umsebenzi onzima — “difficult work” (Class 3 noun with relative onzima from -nzima “heavy/difficult”)

ngobuciko — “with skill” (locative/instrumental from ubuciko “art, skill, craftsmanship”)

Kuyenzeka — “it happens” (ku- impersonal + -ya- + -enzeka the neuter-passive of -enza). The form -enzeka means “to happen, to become possible” — literally “to be made to happen”

sikhathale — “we tire” (subjunctive form of -khathala “to be tired”)

siqhubeka — “we continue” (si- + -qhubeka “to proceed, continue”)

kuyimpilo — “it is life” (copulative ku- + yi- + impilo “life”)

The text demonstrates how -enza and its derivatives permeate Zulu expression: zenza (they make), ukwenza (to make), kuyenzeka (it happens — from the derived form -enzeka). The philosophical statement “Ukwenza kuyimpilo” (To make is life) captures the Zulu cultural value placed on productive action.

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Genre Section: Dialogue — At a Traditional Craft Workshop

The following dialogue takes place at a community workshop (indawo yokusebenza) where elders teach young people traditional crafts. The conversation features -enza in various forms as participants discuss making pottery, weaving, and other crafts.

Part A: Interlinear Construed Text

42.16a Sawubona greetings gogo grandmother ngifuna I-want ukufunda to-learn ukwenza to-make izinkamba pots 42.16b Sawubona (sawubóːna) greetings gogo (góːgo) grandmother ngifuna (ŋifúːna) I-want ukufunda (ukufúːnda) to-learn ukwenza (ukwénza) to-make izinkamba (izinkámba) pots

42.17a Kuhle good mntanami my-child ukwenza to-make izinkamba pots kwakudala long-ago kwakubalulekile was-important kakhulu very 42.17b Kuhle (kúːɬe) good mntanami (mntanáːmi) my-child ukwenza (ukwénza) to-make izinkamba (izinkámba) pots kwakudala (kwakudáːla) long-ago kwakubalulekile (kwakulbaluléːkile) was-important kakhulu (kakʰúːlu) very

42.18a Wenzanjani how-do-you-make inkamba pot enhle beautiful 42.18b Wenzanjani (wenzandʒáːni) how-do-you-make inkamba (inkámba) pot enhle (énɬe) beautiful

42.19a Okokuqala first uthatha you-take ubumba clay oluhle good bese then uwenza you-make-it ube it-becomes mtoti soft 42.19b Okokuqala (okokuǀáːla) first uthatha (utʰátʰa) you-take ubumba (ubúːmba) clay oluhle (olúːɬe) good bese (béːse) then uwenza (uwénza) you-make-it ube (úːbe) it-becomes mtoti (mtóːti) soft

42.20a Ngenzile I-have-made izinkamba pots ezimbili two namhlanje today 42.20b Ngenzile (ŋenzíːle) I-have-made izinkamba (izinkámba) pots ezimbili (ezimbíːli) two namhlanje (namɬáːndʒe) today

42.21a Wenze you-made kahle well kodwa but le this yenziwe was-made ngokushesha hastily kakhulu too-much 42.21b Wenze (wénze) you-made kahle (káːɬe) well kodwa (kóːdwa) but le (le) this yenziwe (jenzíːwe) was-made ngokushesha (ŋokuʃéːʃa) hastily kakhulu (kakʰúːlu) too-much

42.22a Abenzi makers abahle good benza they-make kancane slowly kancane slowly 42.22b Abenzi (abénzi) makers abahle (abáːɬe) good benza (bénza) they-make kancane (kantʃáːne) slowly kancane (kantʃáːne) slowly

42.23a Ngizokwenza I-will-make enye another inkamba pot ngokucophelela carefully 42.23b Ngizokwenza (ŋizokwénza) I-will-make enye (éːnje) another inkamba (inkámba) pot ngokucophelela (ŋokutʃopʰeléːla) carefully

42.24a Yebo yes ukwenza to-make ngesikhathi with-patience kubalulekile is-important 42.24b Yebo (jéːbo) yes ukwenza (ukwénza) to-make ngesikhathi (ŋesikʰáːtʰi) with-patience kubalulekile (kubaluléːkile) is-important

42.25a Obaba the-fathers bethu our benzela they-made-for abantu people bonke all izinto things ezinhle beautiful 42.25b Obaba (obáːba) the-fathers bethu (béːtʰu) our benzela (benzéːla) they-made-for abantu (abántu) people bonke (bóːŋke) all izinto (izíːnto) things ezinhle (ezínɬe) beautiful

42.26a Umsebenzi work wezandla of-hands awenziwa is-not-made ngabantu by-people abangahloniphi who-not-respect isiko custom 42.26b Umsebenzi (umsebénzi) work wezandla (wezáːndla) of-hands awenziwa (awenzíːwa) is-not-made ngabantu (ŋabántu) by-people abangahloniphi (abaŋaɬonípʰi) who-not-respect isiko (isíːko) custom

42.27a Ngiyathanda I-like ukwenza to-make amacansi mats nami also 42.27b Ngiyathanda (ŋijatʰáːnda) I-like ukwenza (ukwénza) to-make amacansi (amatʃáːnsi) mats nami (náːmi) also

42.28a Kuhle good ukufunda to-learn ukwenza to-make izinto things eziningi many 42.28b Kuhle (kúːɬe) good ukufunda (ukufúːnda) to-learn ukwenza (ukwénza) to-make izinto (izíːnto) things eziningi (eziníngi) many

42.29a Uma if senza we-make ndawonye together sifunda we-learn komunye from-one nomunye and-another 42.29b Uma (úːma) if senza (sénza) we-make ndawonye (ndawóːnje) together sifunda (sifúːnda) we-learn komunye (komúːnje) from-one nomunye (nomúːnje) and-another

42.30a Lokhu this esikwenzayo what-we-make kuzosiza will-help abantwana children bethu our 42.30b Lokhu (lókʰu) this esikwenzayo (esikwenzáːjo) what-we-make kuzosiza (kuzosíːza) will-help abantwana (abantʷána) children bethu (béːtʰu) our

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Part B: Natural Sentences

42.16 Sawubona gogo, ngifuna ukufunda ukwenza izinkamba. “Hello grandmother, I want to learn how to make pots.”

42.17 Kuhle mntanami. Ukwenza izinkamba kwakudala kwakubalulekile kakhulu. “Good, my child. Making pots was very important long ago.”

42.18 Wenzanjani inkamba enhle? “How do you make a beautiful pot?”

42.19 Okokuqala uthatha ubumba oluhle, bese uwenza ube mtoti. “First you take good clay, then you make it soft.”

42.20 Ngenzile izinkamba ezimbili namhlanje. “I have made two pots today.”

42.21 Wenze kahle, kodwa le yenziwe ngokushesha kakhulu. “You did well, but this one was made too hastily.”

42.22 Abenzi abahle benza kancane kancane. “Good craftspeople make things slowly.”

42.23 Ngizokwenza enye inkamba ngokucophelela. “I will make another pot carefully.”

42.24 Yebo, ukwenza ngesikhathi kubalulekile. “Yes, making things patiently is important.”

42.25 Obaba bethu benzela abantu bonke izinto ezinhle. “Our fathers made beautiful things for all people.”

42.26 Umsebenzi wezandla awenziwa ngabantu abangahloniphi isiko. “Handwork is not made by people who don’t respect tradition.”

42.27 Ngiyathanda ukwenza amacansi nami. “I also like making mats.”

42.28 Kuhle ukufunda ukwenza izinto eziningi. “It is good to learn to make many things.”

42.29 Uma senza ndawonye, sifunda komunye nomunye. “If we make things together, we learn from one another.”

42.30 Lokhu esikwenzayo kuzosiza abantwana bethu. “What we make will help our children.”

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Part C: Target Language Only

42.16 Sawubona gogo, ngifuna ukufunda ukwenza izinkamba.

42.17 Kuhle mntanami. Ukwenza izinkamba kwakudala kwakubalulekile kakhulu.

42.18 Wenzanjani inkamba enhle?

42.19 Okokuqala uthatha ubumba oluhle, bese uwenza ube mtoti.

42.20 Ngenzile izinkamba ezimbili namhlanje.

42.21 Wenze kahle, kodwa le yenziwe ngokushesha kakhulu.

42.22 Abenzi abahle benza kancane kancane.

42.23 Ngizokwenza enye inkamba ngokucophelela.

42.24 Yebo, ukwenza ngesikhathi kubalulekile.

42.25 Obaba bethu benzela abantu bonke izinto ezinhle.

42.26 Umsebenzi wezandla awenziwa ngabantu abangahloniphi isiko.

42.27 Ngiyathanda ukwenza amacansi nami.

42.28 Kuhle ukufunda ukwenza izinto eziningi.

42.29 Uma senza ndawonye, sifunda komunye nomunye.

42.30 Lokhu esikwenzayo kuzosiza abantwana bethu.

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Part D: Grammar Notes for Genre Section

Wenzanjani (42.18): This question word combines wenza + njani (how), asking “how do you make.” The interrogative -njani follows the verb to ask about manner.

Uwenza ube mtoti (42.19): The object concord -u- (Class 3) attaches to -enza, referring to the clay (ubumba, Class 3). The subjunctive ube expresses result: “you make it (such that) it becomes soft.”

Yenziwe (42.21): Passive past form. The Class 9 subject concord i- becomes y- before the vowel, giving y- + enziwe (was made).

Abenzi (42.22): An agentive noun derived from -enza: “makers, doers, craftspeople.” The prefix aba- (Class 2) indicates plural human agents.

Benzela (42.25): The applicative form -enzela (to make for). The subject concord ba- (they) + -enzela shows action done for the benefit of others.

Awenziwa (42.26): Negative passive. The structure is a- (negative) + u- (Class 3 subject) → awenziwa “is not made.”

Esikwenzayo (42.30): A relative construction meaning “that which we make.” The relative concord esi- (Class 7) + ku- (Class 15, abstract “it”) + -enza + -yo (relative suffix).

The dialogue demonstrates how -enza functions in practical instructional contexts, moving between simple statements (ngenzile — I have made), questions (wenzanjani — how do you make), passives (yenziwe — it was made), and complex relative constructions (esikwenzayo — what we make).

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Pronunciation Guide

Key Sounds in This Lesson

enza /énza/: The ‘e’ is a mid-front vowel, like ‘e’ in “bed.” The ‘n’ is dental. The ‘z’ is voiced alveolar fricative.

ng /ŋ/: At word-start, this is the velar nasal, same as the final sound in English “sing.” In Ngenza, the first sound is this nasal.

hl /ɬ/: A voiceless lateral fricative. Position tongue for ‘l’ but blow air past the sides. Appears in kahle, ezinhle.

kh, ph, th /kʰ, pʰ, tʰ/: Aspirated stops with a puff of air. Unlike English, unaspirated k, p, t also exist in Zulu.

Tone: Zulu is a tonal language. High tone is marked in transcriptions with acute accent (´). Ngiyénza has high tone on the penultimate syllable.

Click Consonants

Though -enza itself contains no clicks, Zulu has three basic clicks:

c /ǀ/: Dental click (like “tsk tsk”) q /ǃ/: Palato-alveolar click (like a cork popping) x /ǁ/: Lateral click (like urging a horse)

These can be voiced (gc, gq, gx), aspirated (ch, qh, xh), or nasalized (nc, nq, nx).

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About This Course

This lesson is part of the Latinum Institute Modern Language Course series, designed for autodidact learners seeking systematic vocabulary acquisition through the construed text method.

The Latinum Institute has been creating language learning materials since 2006. Our methodology emphasizes:

• Interlinear glossing: Each word receives individual translation, building direct comprehension without phrase-level guessing

• Authentic language: Examples reflect natural usage verified against native sources

• Cultural integration: Language is taught within its cultural context

• Progressive complexity: Sentences build from simple to complex structures

• Self-contained lessons: Each lesson functions independently through complete glossing

The vocabulary follows a frequency-based curriculum derived from corpus linguistics research, ensuring learners acquire the most useful words first.

Course Index: https://latinum.substack.com/p/index

Trustpilot Reviews: https://uk.trustpilot.com/review/latinum.org.uk

For IsiZulu specifically, we recommend supplementing these lessons with:

• Zulu-English Dictionary by C.M. Doke and B.W. Vilakazi

• Audio materials from native speakers

• The poetry of Benedict Vilakazi (Inkondlo kaZulu, Amal’eZulu)

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✓ Lesson 42 Zulu (isiZulu) complete

Latinum Institute Modern Language Course — IsiZulu Series Ukwenza: To Make © Latinum Institute

Lesson 41 Zulu (isiZulu): A Latinum Institute Modern Language Course

Ubani – Who

Introduction

Welcome to Lesson 41 of the Latinum Institute’s Zulu language course. Today we examine ubani, the Zulu interrogative pronoun meaning “who” when asking about a single person. The plural form obani asks about multiple people. These words are fundamental to forming questions in isiZulu and appear constantly in daily conversation.

Unlike English, where “who” serves both as an interrogative pronoun (”Who is there?”) and as a relative pronoun (”the person who came”), Zulu handles these functions differently. For questions, Zulu uses ubani/obani. For relative clauses (identifying someone by what they did), Zulu employs a system of relative concords attached to verbs rather than a separate word for “who.”

This distinction is crucial for English speakers to understand. When you want to say “the person who came,” you do not use ubani. Instead, you use the relative concord system: umuntu owafika (the person who came), where o- is the relative concord for class 1 nouns prefixed to the verb.

Ubani remains uninflected—it does not change form regardless of its position in the sentence. Questions using ubani rely on rising intonation and context rather than word order changes.

For the complete course index, visit: https://latinum.substack.com/p/index

Frequently Asked Question: What does “who” mean in Zulu?

The Zulu word for “who” is ubani (singular: “who is that person?”) and obani (plural: “who are those people?”). These are interrogative pronouns used exclusively for questions about identity. Relative clauses meaning “the person who...” use different grammatical structures involving relative concords.

Educational Focus: This lesson covers the interrogative pronoun ubani in isiZulu, teaching English speakers to form identity questions and understand how Zulu distinguishes between interrogative and relative functions that English combines in the single word “who.”

Key Takeaways

• Ubani means “who” (singular) and is used only in questions about a person’s identity

• Obani is the plural form, asking about multiple people

• Zulu questions use rising intonation; word order often remains unchanged from statements

• The English relative pronoun “who” (as in “the person who”) is expressed through Zulu’s relative concord system, not through ubani

• Ubani typically appears at the beginning or end of questions but can be placed flexibly

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Section A: Interlinear Construed Text

41.1a Ubani who lo? this-one

41.1b Ubani (oo-BAH-nee) who lo (loh) this-one

41.2a Ubani who lowo that-one umuntu? person

41.2b Ubani (oo-BAH-nee) who lowo (LOH-woh) that-one umuntu (oo-MOON-too) person

41.3a Ubani who igama name lakho? your

41.3b Ubani (oo-BAH-nee) who igama (ee-GAH-mah) name lakho (LAH-koh) your

41.4a Ngubani who-is-it ofuna who-wants ukudla? to-eat

41.4b Ngubani (ngoo-BAH-nee) who-is-it ofuna (oh-FOO-nah) who-wants ukudla (oo-KOO-dlah) to-eat

41.5a Ubani who owenzile who-did lokhu? this-thing

41.5b Ubani (oo-BAH-nee) who owenzile (oh-wehn-ZEE-leh) who-did lokhu (LOH-koo) this-thing

41.6a Obani who-PL laba these bantu? people

41.6b Obani (oh-BAH-nee) who-PL laba (LAH-bah) these bantu (BAHN-too) people

41.7a Ubani who othanda who-loves umculo? music

41.7b Ubani (oo-BAH-nee) who othanda (oh-TAHN-dah) who-loves umculo (oom-TSOO-loh) music

41.8a Wubani who-is umfundisi teacher wakho? your

41.8b Wubani (woo-BAH-nee) who-is umfundisi (oom-foon-DEE-see) teacher wakho (WAH-koh) your

41.9a Ngubani who-is-it obize who-called mina? me

41.9b Ngubani (ngoo-BAH-nee) who-is-it obize (oh-BEE-zeh) who-called mina (MEE-nah) me

41.10a Ubani who ozokhuluma who-will-speak kuqala? first

41.10b Ubani (oo-BAH-nee) who ozokhuluma (oh-zoh-koo-LOO-mah) who-will-speak kuqala (koo-KAH-lah) first

41.11a Obani who-PL abafundi students abaphumelele? who-passed

41.11b Obani (oh-BAH-nee) who-PL abafundi (ah-bah-FOON-dee) students abaphumelele (ah-bah-poo-meh-LEH-leh) who-passed

41.12a Ubani who umama mother wakho your nababa? and-father

41.12b Ubani (oo-BAH-nee) who umama (oo-MAH-mah) mother wakho (WAH-koh) your nababa (nah-BAH-bah) and-father

41.13a Ngubani who-is-it owaziyo who-knows indlela? the-way

41.13b Ngubani (ngoo-BAH-nee) who-is-it owaziyo (oh-wah-ZEE-yoh) who-knows indlela (een-DLEH-lah) the-way

41.14a Ubani who owabhala who-wrote leli this bhuku? book

41.14b Ubani (oo-BAH-nee) who owabhala (oh-wah-BLAH-lah) who-wrote leli (LEH-lee) this bhuku (BOO-koo) book

41.15a Obani who-PL abasebenza who-work lapha here namuhla? today

41.15b Obani (oh-BAH-nee) who-PL abasebenza (ah-bah-seh-BEHN-zah) who-work lapha (LAH-pah) here namuhla (nah-MOO-hlah) today

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Section B: Natural Sentences

41.1 Ubani lo? “Who is this?”

41.2 Ubani lowo umuntu? “Who is that person?”

41.3 Ubani igama lakho? “What is your name?” (literally: “Who is your name?”)

41.4 Ngubani ofuna ukudla? “Who wants to eat?”

41.5 Ubani owenzile lokhu? “Who did this?”

41.6 Obani laba bantu? “Who are these people?”

41.7 Ubani othanda umculo? “Who loves music?”

41.8 Wubani umfundisi wakho? “Who is your teacher?”

41.9 Ngubani obize mina? “Who called me?”

41.10 Ubani ozokhuluma kuqala? “Who will speak first?”

41.11 Obani abafundi abaphumelele? “Which students passed?” (Who are the students who passed?)

41.12 Ubani umama wakho nababa? “Who are your mother and father?”

41.13 Ngubani owaziyo indlela? “Who knows the way?”

41.14 Ubani owabhala leli bhuku? “Who wrote this book?”

41.15 Obani abasebenza lapha namuhla? “Who is working here today?”

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Section C: Target Language Text Only

41.1 Ubani lo?

41.2 Ubani lowo umuntu?

41.3 Ubani igama lakho?

41.4 Ngubani ofuna ukudla?

41.5 Ubani owenzile lokhu?

41.6 Obani laba bantu?

41.7 Ubani othanda umculo?

41.8 Wubani umfundisi wakho?

41.9 Ngubani obize mina?

41.10 Ubani ozokhuluma kuqala?

41.11 Obani abafundi abaphumelele?

41.12 Ubani umama wakho nababa?

41.13 Ngubani owaziyo indlela?

41.14 Ubani owabhala leli bhuku?

41.15 Obani abasebenza lapha namuhla?

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Section D: Grammar Explanation

These are the grammar rules for ubani (who):

Forms of “Who”

Zulu has two forms for the interrogative “who”:

Ubani (singular) – used when asking about one person Pronunciation: /uˈbani/ (oo-BAH-nee)

Obani (plural) – used when asking about multiple people Pronunciation: /ɔˈbani/ (oh-BAH-nee)

Copulative Forms

When ubani combines with copulative particles, it forms:

Ngubani – “Who is it?” (with the copulative particle ngu-) Wubani – “Who is?” (with the copulative particle wu-)

These forms are used when asking for identification: “Who is it that...?” or “Who is the one who...?”

Word Order in Questions

Zulu questions maintain essentially the same word order as statements. The interrogative nature is signaled by:

Rising intonation at the end of the sentence

The presence of the interrogative word (ubani/obani)

Optional question particles like na for emphasis

Ubani can appear sentence-initially (”Ubani owenzile lokhu?” – Who did this?) or in other positions, though initial position is most common.

Ubani vs. Relative Clauses

English uses “who” for both questions and relative clauses. Zulu distinguishes these functions:

Interrogative (asking a question): Uses ubani/obani Example: Ubani owabhala? – “Who wrote?”

Relative (identifying/describing): Uses relative concords attached to verbs Example: Umuntu owabhala – “The person who wrote”

The relative concord for class 1 (singular human) is o- (derived from the subject concord u- + relative marker a-).

The Relative Concord System

For class 1 nouns (human singular), the relative concord is o-: umuntu ofunda – “the person who studies” umuntu odlala – “the person who plays”

For class 2 nouns (human plural), the relative concord is aba-: abantu abafunda – “the people who study”

Combining Ubani with Relative Verbs

When asking “who is the one that...?”, ubani combines with a relative verb form:

Ngubani ofuna ukudla? – “Who (is it that) wants to eat?” Ubani owenzile lokhu? – “Who (is it that) did this?”

The o- prefix on the verb indicates “the one who” and links back to the question word ubani.

Common Mistakes

Mistake 1: Using ubani for relative clauses Incorrect: Ngibona umuntu ubani ufunda (I see the person who studies) Correct: Ngibona umuntu ofunda (I see the person who studies)

Mistake 2: Forgetting the relative concord when combining with ubani Incorrect: Ubani wenza lokhu? Correct: Ubani owenzile lokhu? (Who is the one who did this?)

Mistake 3: Using ubani for plural referents Incorrect: Ubani laba bantu? Correct: Obani laba bantu? (Who are these people?)

Mistake 4: Forgetting that igama lakho questions use ubani In Zulu, asking someone’s name is literally “Who is your name?” – Ubani igama lakho?

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Section E: Cultural Context

The Importance of Names and Identity

In Zulu culture, asking “Ubani igama lakho?” (What is your name?) carries deeper significance than the English equivalent. Names in Zulu tradition often commemorate events, express hopes, or honor ancestors. When you ask someone’s name, you may be asking about their family history and the circumstances of their birth.

The question Ungubani? (Who are you?) goes beyond mere identification. It asks about clan affiliation, family lineage, and social standing. A proper introduction often includes one’s izithakazelo (clan praises), connecting the individual to their ancestral heritage.

Formal vs. Informal Usage

Ubani is used across registers, but the context determines appropriate follow-up. In formal situations, one asks about elders or respected persons with additional honorifics. Among age-mates, the direct question is acceptable.

When addressing someone unknown at a homestead, proper protocol involves announcing oneself before asking questions about residents. The question “Ubani okhona?” (Who is present/home?) is a polite way to request assistance.

Regional Variation

The basic forms ubani and obani are standard throughout isiZulu-speaking regions of South Africa. However, the copulative forms (ngubani, wubani) may show slight tonal variations between urban and rural speech communities.

Contemporary Usage

In modern contexts, ubani appears frequently in:

News broadcasts: “Ngubani ozowina ukhetho?” (Who will win the election?)

Social media: “Ubani lo?” with a photo (Who is this?)

Music lyrics, particularly in gospel and traditional songs asking existential questions

The question “Ngubani owaziyo?” (Who knows?) has become a common rhetorical device, echoing older patterns of call-and-response in traditional performance.

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Section F: Literary Citation

The following excerpt demonstrates authentic literary usage of interrogative expressions in Zulu. This passage draws on the questioning tradition found in Zulu poetry and oral literature.

F-A: Interlinear Analysis

Ngubani who-is-it lo this-one ohlala who-dwells ezintabeni? in-mountains

Ngubani (ngoo-BAH-nee) who-is-it lo (loh) this-one ohlala (oh-HLAH-lah) who-dwells ezintabeni (eh-zeen-tah-BEH-nee) in-mountains

Ngubani who-is-it ozwayo who-hears izwi voice lomoya? of-wind

Ngubani (ngoo-BAH-nee) who-is-it ozwayo (oh-ZWAH-yoh) who-hears izwi (ee-ZWEE) voice lomoya (loh-MOH-yah) of-wind

Ngubani who-is-it owaziyo who-knows imfihlo secrets yomhlaba? of-earth

Ngubani (ngoo-BAH-nee) who-is-it owaziyo (oh-wah-ZEE-yoh) who-knows imfihlo (eem-FEE-hloh) secrets yomhlaba (yohm-HLAH-bah) of-earth

Yimi it-is-I imbongi bard ebonga who-praises amaqhawe. heroes

Yimi (YEE-mee) it-is-I imbongi (eem-BOHN-gee) bard ebonga (eh-BOHN-gah) who-praises amaqhawe (ah-mah-KAH-weh) heroes

F-B: Authentic Text with Translation

Ngubani lo ohlala ezintabeni? Ngubani ozwayo izwi lomoya? Ngubani owaziyo imfihlo yomhlaba? Yimi imbongi ebonga amaqhawe.

“Who is this one who dwells in the mountains? Who hears the voice of the wind? Who knows the secrets of the earth? It is I, the bard who praises the heroes.”

Traditional-style verse, adapted from Zulu poetic conventions

F-C: Original Text Only

Ngubani lo ohlala ezintabeni? Ngubani ozwayo izwi lomoya? Ngubani owaziyo imfihlo yomhlaba? Yimi imbongi ebonga amaqhawe.

F-D: Grammar and Vocabulary Notes

Ngubani – The copulative form ngu- + ubani creates a more emphatic “who is it that...?” This form is common in poetry and oratory.

ohlala – Relative verb form: o- (relative concord class 1) + hlala (dwell, live). Means “who dwells.”

ezintabeni – Locative form of izintaba (mountains). The prefix e- and suffix -ini create locative meaning “in/at the mountains.”

ozwayo – Relative verb with the -yo suffix that appears in relative clauses, particularly at phrase boundaries. From -zwa (hear, feel).

izwi – Voice, word (class 5 noun)

lomoya – Possessive: la- (of) + umoya (wind, spirit). “Of the wind.”

owaziyo – Relative form of -azi (know) with perfective and relative suffixes.

imfihlo – Secret(s), hidden things (class 9 noun)

yomhlaba – Possessive: ya- + umhlaba (earth, world). “Of the earth.”

Yimi – Emphatic copulative: “It is I” – yi- (copulative) + mina (I/me)

imbongi – Praise poet, bard – a culturally significant role in Zulu tradition

ebonga – Participial form: e- (participial concord) + -bonga (praise). “Who praises.”

amaqhawe – Heroes, brave ones (class 6 noun, plural of iqhawe)

The rhetorical pattern of repeated Ngubani questions followed by a self-identifying answer (”Yimi...”) echoes traditional izibongo (praise poetry) conventions where the imbongi establishes authority through such questioning structures.

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Genre Section: Dialogue at a Community Gathering

The following dialogue takes place at an umcimbi (community celebration) where people are meeting relatives and acquaintances.

Part A: Interlinear Construed Text

41.16a Sawubona! greetings Ubani who igama name lakho? your

41.16b Sawubona! (sah-woo-BOH-nah) greetings Ubani (oo-BAH-nee) who igama (ee-GAH-mah) name lakho (LAH-koh) your

41.17a Igama name lami my nguThemba. is-Themba Wena you ungubani? who-are-you

41.17b Igama (ee-GAH-mah) name lami (LAH-mee) my nguThemba (ngoo-TEHM-bah) is-Themba Wena (WEH-nah) you ungubani (oon-goo-BAH-nee) who-are-you

41.18a Mina I nginguNomusa. I-am-Nomusa Obani who-PL abazali parents bakho? your

41.18b Mina (MEE-nah) I nginguNomusa (ngeen-goo-noh-MOO-sah) I-am-Nomusa Obani (oh-BAH-nee) who-PL abazali (ah-bah-ZAH-lee) parents bakho (BAH-koh) your

41.19a Ubaba father wami my nguMthembu is-Mthembu nomama and-mother nguZanele. is-Zanele

41.19b Ubaba (oo-BAH-bah) father wami (WAH-mee) my nguMthembu (ngoo-m-TEHM-boo) is-Mthembu nomama (noh-MAH-mah) and-mother nguZanele (ngoo-zah-NEH-leh) is-Zanele

41.20a Ngubani who-is-it lowo that-one wesifazane woman omile who-stands lapho? there

41.20b Ngubani (ngoo-BAH-nee) who-is-it lowo (LOH-woh) that-one wesifazane (weh-see-fah-ZAH-neh) woman omile (oh-MEE-leh) who-stands lapho (LAH-poh) there

41.21a Lowo that-one ngumalume is-uncle wami my uDumisani. Dumisani

41.21b Lowo (LOH-woh) that-one ngumalume (ngoo-mah-LOO-meh) is-uncle wami (WAH-mee) my uDumisani (oo-doo-mee-SAH-nee) Dumisani

41.22a Obani who-PL labo those bafana boys abadlalayo? who-are-playing

41.22b Obani (oh-BAH-nee) who-PL labo (LAH-boh) those bafana (bah-FAH-nah) boys abadlalayo (ah-bah-dlah-LAH-yoh) who-are-playing

41.23a Yizingane they-are-children zabafowethu. of-our-brothers Ubani who ofuna who-wants ukudla? to-eat

41.23b Yizingane (yee-zeen-GAH-neh) they-are-children zabafowethu (zah-bah-foh-WEH-too) of-our-brothers Ubani (oo-BAH-nee) who ofuna (oh-FOO-nah) who-wants ukudla (oo-KOO-dlah) to-eat

41.24a Mina I ngilambile. I-am-hungry Ngubani who-is-it ophekile who-cooked ukudla? the-food

41.24b Mina (MEE-nah) I ngilambile (ngee-lahm-BEE-leh) I-am-hungry Ngubani (ngoo-BAH-nee) who-is-it ophekile (oh-peh-KEE-leh) who-cooked ukudla (oo-KOO-dlah) the-food

41.25a Ugogo grandmother uphekile she-cooked kanye together-with nomkhulu. and-grandfather

41.25b Ugogo (oo-GOH-goh) grandmother uphekile (oo-peh-KEE-leh) she-cooked kanye (KAH-nyeh) together-with nomkhulu (nohm-KOO-loo) and-grandfather

41.26a Ubani who owathenga who-bought inyama? the-meat

41.26b Ubani (oo-BAH-nee) who owathenga (oh-wah-TEHN-gah) who-bought inyama (ee-NYAH-mah) the-meat

41.27a Ngubaba it-is-father owathenga who-bought konke. everything Obani who-PL abazohamba who-will-go nathi? with-us

41.27b Ngubaba (ngoo-BAH-bah) it-is-father owathenga (oh-wah-TEHN-gah) who-bought konke (KOHN-keh) everything Obani (oh-BAH-nee) who-PL abazohamba (ah-bah-zoh-HAHM-bah) who-will-go nathi (NAH-tee) with-us

41.28a Angazi. I-don’t-know Ngubani who-is-it onazo who-has-them izikhiye keys zemoto? of-car

41.28b Angazi (ahn-GAH-zee) I-don’t-know Ngubani (ngoo-BAH-nee) who-is-it onazo (oh-NAH-zoh) who-has-them izikhiye (ee-zee-KEE-yeh) keys zemoto (zeh-MOH-toh) of-car

41.29a UMalume uncle unazo. he-has-them Ubani who ozoshayela? who-will-drive

41.29b UMalume (oo-mah-LOO-meh) uncle unazo (oo-NAH-zoh) he-has-them Ubani (oo-BAH-nee) who ozoshayela (oh-zoh-shah-YEH-lah) who-will-drive

41.30a Angazi I-don’t-know ubani who ozoshayela, who-will-drive kodwa but sizo hamba we-will-go sonke. all-of-us

41.30b Angazi (ahn-GAH-zee) I-don’t-know ubani (oo-BAH-nee) who ozoshayela (oh-zoh-shah-YEH-lah) who-will-drive kodwa (KOHD-wah) but sizohamba (see-zoh-HAHM-bah) we-will-go sonke (SOHN-keh) all-of-us

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Part B: Natural Sentences

41.16 Sawubona! Ubani igama lakho? “Hello! What is your name?”

41.17 Igama lami nguThemba. Wena ungubani? “My name is Themba. Who are you?”

41.18 Mina nginguNomusa. Obani abazali bakho? “I am Nomusa. Who are your parents?”

41.19 Ubaba wami nguMthembu nomama nguZanele. “My father is Mthembu and my mother is Zanele.”

41.20 Ngubani lowo wesifazane omile lapho? “Who is that woman standing over there?”

41.21 Lowo ngumalume wami uDumisani. “That is my uncle Dumisani.”

41.22 Obani labo bafana abadlalayo? “Who are those boys who are playing?”

41.23 Yizingane zabafowethu. Ubani ofuna ukudla? “They are our brothers’ children. Who wants to eat?”

41.24 Mina ngilambile. Ngubani ophekile ukudla? “I am hungry. Who cooked the food?”

41.25 Ugogo uphekile kanye nomkhulu. “Grandmother cooked together with grandfather.”

41.26 Ubani owathenga inyama? “Who bought the meat?”

41.27 Ngubaba owathenga konke. Obani abazohamba nathi? “Father bought everything. Who will go with us?”

41.28 Angazi. Ngubani onazo izikhiye zemoto? “I don’t know. Who has the car keys?”

41.29 UMalume unazo. Ubani ozoshayela? “Uncle has them. Who will drive?”

41.30 Angazi ubani ozoshayela, kodwa sizohamba sonke. “I don’t know who will drive, but we will all go.”

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Part C: Target Language Only

41.16 Sawubona! Ubani igama lakho?

41.17 Igama lami nguThemba. Wena ungubani?

41.18 Mina nginguNomusa. Obani abazali bakho?

41.19 Ubaba wami nguMthembu nomama nguZanele.

41.20 Ngubani lowo wesifazane omile lapho?

41.21 Lowo ngumalume wami uDumisani.

41.22 Obani labo bafana abadlalayo?

41.23 Yizingane zabafowethu. Ubani ofuna ukudla?

41.24 Mina ngilambile. Ngubani ophekile ukudla?

41.25 Ugogo uphekile kanye nomkhulu.

41.26 Ubani owathenga inyama?

41.27 Ngubaba owathenga konke. Obani abazohamba nathi?

41.28 Angazi. Ngubani onazo izikhiye zemoto?

41.29 UMalume unazo. Ubani ozoshayela?

41.30 Angazi ubani ozoshayela, kodwa sizohamba sonke.

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Part D: Grammar Notes for Genre Section

Family terminology plays a crucial role in this dialogue:

ubaba (father), umama (mother) – class 1a nouns ugogo (grandmother), umkhulu (grandfather) – respected elders umalume (maternal uncle) – mother’s brother, an important figure in Zulu kinship abazali (parents) – class 2 noun, plural of umzali

Embedded questions appear in example 41.30:

“Angazi ubani ozoshayela” – “I don’t know who will drive”

Here, “ubani ozoshayela” functions as the object of “angazi” (I don’t know). The interrogative ubani is retained in the embedded clause, maintaining its form while the clause serves as a noun phrase.

The copulative ngu- appears throughout:

nguThemba – “is Themba” (identification) ngumalume – “is uncle” ngubaba – “it is father”

This particle identifies a noun with a class 1/1a subject. It combines with ubani to form ngubani (who is it?).

Demonstrative + noun patterns:

lowo wesifazane – “that woman” (class 1) labo bafana – “those boys” (class 2)

The demonstrative agrees with the noun class and can precede or follow the noun.

Possessive constructions:

izikhiye zemoto – “keys of-the-car” (class 10 possessing class 9) izingane zabafowethu – “children of-our-brothers”

The possessive concord (ze-, za-) agrees with the possessed noun’s class.

Future tense marker -zo-:

abazohamba – “they will go” (ba- subject concord + -zo- future + -hamba verb) ozoshayela – “who will drive” (o- relative + -zo- future + -shayela verb)

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Pronunciation Guide

Ubani /uˈbani/ (oo-BAH-nee) The stress falls on the penultimate syllable -ba-. The initial u- is a full vowel, not reduced.

Obani /ɔˈbani/ (oh-BAH-nee) Similar to ubani but with the back vowel o- for plural.

Ngubani /ŋguˈbani/ (ngoo-BAH-nee) The ng- is a velar nasal, as in “sing,” followed immediately by u without a vowel break.

Click consonants: Zulu has three basic click sounds, but ubani and related words do not contain clicks. In this lesson’s vocabulary:

ukudla (food) – the “dl” represents an ejective lateral fricative indlela (way) – contains the lateral click “dl”

Tone: Zulu is a tonal language. Ubani typically carries a low-high tone pattern, though standard orthography does not mark tone. Context and sentence position help distinguish meaning.

Common pronunciation errors for English speakers:

Reducing the initial vowel (saying “bani” instead of “ubani”) Pronouncing “ng” as two separate sounds instead of the velar nasal Missing the penultimate stress pattern characteristic of Zulu

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About This Course

The Latinum Institute has been creating language learning materials since 2006, specializing in comprehensive courses for autodidact learners. Our methodology emphasizes interlinear glossing—presenting text with word-by-word translations that allow learners to directly understand the structure and meaning of each element in a sentence.

This approach accelerates comprehension by:

Building vocabulary in context rather than through isolated word lists

Revealing grammatical patterns through consistent glossing conventions

Allowing learners to read authentic material from early stages

Providing both literal and idiomatic translations for deeper understanding

The Zulu language course follows our Universal Language Learning CSV system, systematically introducing the 1000 most essential vocabulary items while building grammatical complexity progressively.

For the complete course index and additional lessons, visit: https://latinum.substack.com/p/index

For reviews of Latinum Institute materials, see: https://uk.trustpilot.com/review/latinum.org.uk

IsiZulu presents unique challenges and rewards for English speakers. Its noun class system, agglutinative morphology, and tonal patterns require careful attention, but the language’s logical structure becomes increasingly transparent with study. The rich literary and oral tradition—from traditional izibongo (praise poetry) to modern novels and poetry—offers learners access to a vibrant culture.

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Nexal Code: @ᴸᴱˢˢᴼᴺ.41.ᶻᵁᴸᵁ.ᵁᴮᴬᴺᴵ @ᵛᴱᴿᴵᶠᴵᶜᴬᵀᵁᴹ @ᶜᴼᴹᴾᴸᴱᵀᵁᴹ

✓ Lesson 41 Zulu complete

Lesson 40 isiZulu: A Latinum Institute African Language Course

-zo- — The Future Tense Marker: Expressing “Will” in Zulu

Course Index:

https://latinum.substack.com/p/index

@ⁿᵉˣᵃˡ.ᶜᵒᵈᵉ: ᶻᵘˡᵘ.ᶠᵘᵗᵘʳᵉ.ᵗᵉⁿˢᵉ.ˡᵉˢˢᵒⁿ.⁴⁰.ˡᵃᵗⁱⁿᵘᵐ

Introduction

English expresses future time with the auxiliary verb “will” — a separate word that precedes the main verb: “I will go,” “She will eat,” “They will learn.” Zulu, as a Bantu language, operates entirely differently. There is no separate word for “will.” Instead, Zulu fuses the future concept directly into the verb through the tense marker -zo- (near/immediate future) or -yo- (remote/distant future).

The structure follows this pattern:

Subject Concord + -zo- + (Object Prefix) + Verb Root + -a

Thus “I will learn” becomes a single word: Ngizofunda — literally “I-will-learn” fused together. The subject concord ngi- (”I”) attaches to -zo- (future marker), which attaches to -funda (”learn”).

FAQ: How do you say “will” in Zulu?

Zulu does not have a separate word for “will.” The future tense is expressed through the morpheme -zo- (near future) or -yo- (remote future), which is inserted between the subject concord and the verb stem. For example: Ngizohamba = “I will go” (ngi- + -zo- + -hamba).

This lesson explores how Zulu speakers express intentions, predictions, and future plans through this elegant agglutinative system, demonstrating across 30 examples how -zo- creates future meaning across different subjects and contexts.

Key Takeaways

The Subject Concords with -zo-:

ngi- + -zo- = ngizo- (I will)

u- + -zo- = uzo- (you singular will / he will / she will)

si- + -zo- = sizo- (we will)

ni- + -zo- = nizo- (you plural will)

ba- + -zo- = bazo- (they will)

Negative Future:

The negative future replaces -zo- with -zu(ku)- and prefixes a- before the subject concord:

a- + ngi- + -zu(ku)- = angizu(ku)- (I will not)

Remote Future:

For events further in the future, -yo- replaces -zo-:

Ngiyohamba = I will go (eventually/someday)

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Section A: Interlinear Construed Text

40.1a Ngizofunda I-will-learn isiZulu Zulu-language kusasa tomorrow

40.1b Ngizofunda (ŋgi.zɔ.ˈfun.da) I-will-learn isiZulu (i.si.ˈzu.lu) Zulu-language kusasa (ku.ˈsa.sa) tomorrow

40.2a Uzohamba you-will-go nami with-me na QUESTION

40.2b Uzohamba (u.zɔ.ˈham.ba) you-will-go nami (ˈna.mi) with-me na (na) QUESTION

40.3a Sizodla we-will-eat ukudla food okuningi much

40.3b Sizodla (si.zɔ.ˈɗa) we-will-eat ukudla (u.ku.ˈɗa) food okuningi (ɔ.ku.ˈni.ŋgi) much

40.4a Bazofika they-will-arrive ntambama in-the-afternoon

40.4b Bazofika (ba.zɔ.ˈfi.ka) they-will-arrive ntambama (n̩.tam.ˈba.ma) in-the-afternoon

40.5a Umama mother uzopheka she-will-cook isidlo meal sakusihlwa of-evening

40.5b Umama (u.ˈma.ma) mother uzopheka (u.zɔ.ˈpʰe.ka) she-will-cook isidlo (i.si.ˈɗɔ) meal sakusihlwa (sa.ku.ˈsi.ɬwa) of-evening

40.6a Ngizokusiza I-will-you-help uma if udinga you-need usizo help

40.6b Ngizokusiza (ŋgi.zɔ.ku.ˈsi.za) I-will-you-help uma (ˈu.ma) if udinga (u.ˈdi.ŋga) you-need usizo (u.ˈsi.zɔ) help

40.7a Abantwana children bazodlala they-will-play phandle outside

40.7b Abantwana (a.ban.ˈtwa.na) children bazodlala (ba.zɔ.ˈɗa.la) they-will-play phandle (ˈpʰan.ɗe) outside

40.8a Nizobona you-PL-will-see isimangaliso miracle

40.8b Nizobona (ni.zɔ.ˈbɔ.na) you-PL-will-see isimangaliso (i.si.ma.ŋga.ˈli.sɔ) miracle

40.9a Izulu sky lizoyana it-will-rain namhlanje today

40.9b Izulu (i.ˈzu.lu) sky lizoyana (li.zɔ.ˈja.na) it-will-rain namhlanje (nam.ˈɬa.nje) today

40.10a Ngizothanda I-will-love wena you njalo always

40.10b Ngizothanda (ŋgi.zɔ.ˈtʰan.da) I-will-love wena (ˈwe.na) you njalo (ˈɲa.lɔ) always

40.11a Ubaba father uzosebenza he-will-work eGoli in-Johannesburg ngonyaka next-year ozayo coming

40.11b Ubaba (u.ˈba.ba) father uzosebenza (u.zɔ.se.ˈben.za) he-will-work eGoli (e.ˈgɔ.li) in-Johannesburg ngonyaka (ŋgɔ.ˈɲa.ka) next-year ozayo (ɔ.ˈza.jɔ) coming

40.12a Sizokwakha we-will-build indlu house entsha new

40.12b Sizokwakha (si.zɔ.ˈkwa.kʰa) we-will-build indlu (ˈin.ɗu) house entsha (en.ˈtʃa) new

40.13a Angizuphuza I-will-not-drink utshwala beer

40.13b Angizuphuza (a.ŋgi.zu.ˈpʰu.za) I-will-not-drink utshwala (u.ˈtʃwa.la) beer

40.14a Umfundisi teacher uzosinika he-will-us-give incwadi book

40.14b Umfundisi (um.fun.ˈdi.si) teacher uzosinika (u.zɔ.si.ˈni.ka) he-will-us-give incwadi (in.ˈʤwa.di) book

40.15a Ngiyathemba I-hope ukuthi that konke everything kuzoba it-will-be kahle well

40.15b Ngiyathemba (ŋgi.ja.ˈtʰem.ba) I-hope ukuthi (u.ku.ˈtʰi) that konke (ˈkɔn.ke) everything kuzoba (ku.zɔ.ˈba) it-will-be kahle (ˈka.ɬe) well

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Section B: Natural Sentences

40.1 Ngizofunda isiZulu kusasa. “I will learn Zulu tomorrow.”

40.2 Uzohamba nami na? “Will you go with me?”

40.3 Sizodla ukudla okuningi. “We will eat a lot of food.”

40.4 Bazofika ntambama. “They will arrive in the afternoon.”

40.5 Umama uzopheka isidlo sakusihlwa. “Mother will cook the evening meal.”

40.6 Ngizokusiza uma udinga usizo. “I will help you if you need help.”

40.7 Abantwana bazodlala phandle. “The children will play outside.”

40.8 Nizobona isimangaliso. “You (all) will see a miracle.”

40.9 Izulu lizoyana namhlanje. “It will rain today.”

40.10 Ngizothanda wena njalo. “I will love you always.”

40.11 Ubaba uzosebenza eGoli ngonyaka ozayo. “Father will work in Johannesburg next year.”

40.12 Sizokwakha indlu entsha. “We will build a new house.”

40.13 Angizuphuza utshwala. “I will not drink beer.”

40.14 Umfundisi uzosinika incwadi. “The teacher will give us a book.”

40.15 Ngiyathemba ukuthi konke kuzoba kahle. “I hope that everything will be well.”

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Section C: Target Language Only

40.1 Ngizofunda isiZulu kusasa.

40.2 Uzohamba nami na?

40.3 Sizodla ukudla okuningi.

40.4 Bazofika ntambama.

40.5 Umama uzopheka isidlo sakusihlwa.

40.6 Ngizokusiza uma udinga usizo.

40.7 Abantwana bazodlala phandle.

40.8 Nizobona isimangaliso.

40.9 Izulu lizoyana namhlanje.

40.10 Ngizothanda wena njalo.

40.11 Ubaba uzosebenza eGoli ngonyaka ozayo.

40.12 Sizokwakha indlu entsha.

40.13 Angizuphuza utshwala.

40.14 Umfundisi uzosinika incwadi.

40.15 Ngiyathemba ukuthi konke kuzoba kahle.

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Section D: Grammar Explanation

These are the grammar rules for the Zulu future tense marker -zo-.

Formation of the Near Future Tense

The near future (or immediate future) in Zulu is formed by inserting the morpheme -zo- between the subject concord and the verb stem. The final vowel of the verb remains -a.

Subject Concord + -zo- + (Object Concord) + Verb Stem + -a

Personal Subject Concords with -zo-:

First person singular: ngi- + -zo- → ngizo- (I will)

Second person singular: u- + -zo- → uzo- (you will)

Third person singular (Class 1): u- + -zo- → uzo- (he/she will)

First person plural: si- + -zo- → sizo- (we will)

Second person plural: ni- + -zo- → nizo- (you all will)

Third person plural (Class 2): ba- + -zo- → bazo- (they will)

Noun Class Subject Concords with -zo-:

When nouns are subjects, their class determines the subject concord:

Class 3/4 (umu-/imi-): u-/i- → uzo-/izo-

Class 5/6 (i(li)-/ama-): li-/a- → lizo-/azo-

Class 7/8 (isi-/izi-): si-/zi- → sizo-/zizo-

Class 9/10 (iN-/iziN-): i-/zi- → izo-/zizo-

Example: Izulu lizoyana — “The sky (Class 5) will rain” / “It will rain”

Inserting Object Concords

Object concords appear between -zo- and the verb stem:

ngi- + -zo- + -ku- (you-OBJ) + -siza → Ngizokusiza “I will help you”

ngi- + -zo- + -m- (him/her-OBJ) + -bona → Ngizombona “I will see him/her”

si- + -zo- + -yi- (it-OBJ) + -thenga → Sizoyithenga “We will buy it”

The Negative Future

To negate the future, the prefix a- is added before the subject concord, and -zo- changes to -zu(ku)-:

a- + ngi- + -zu(ku)- + verb + -a → Angizu(ku)hamba “I will not go”

a- + si- + -zu(ku)- + verb + -a → Asizu(ku)funda “We will not learn”

a- + ba- + -zu(ku)- + verb + -a → Abazu(ku)fika “They will not arrive”

Note: The -ku- in -zu(ku)- is often included but can be omitted in rapid speech.

Remote Future: -yo-

For events in the more distant or indefinite future, -yo- replaces -zo-:

Ngiyohamba = I will go (eventually, someday)

Bayofunda = They will learn (in the distant future)

The negative remote future uses -yu(ku)- instead of -zu(ku)-.

Common Mistakes

Treating -zo- as a separate word: English speakers often want to separate “will” from the verb. In Zulu, ngizo- and the verb form one word. Never write ngizo funda — it must be ngizofunda.

Confusing subject concords: The concord u- serves for “you (singular),” “he,” and “she.” Context distinguishes them. Adding the emphatic pronoun wena (you) or yena (he/she) clarifies when needed.

Negative formation errors: Remember that the negative changes -zo- to -zu(ku)-, not just adding “not” somewhere. The entire verb structure transforms.

Vowel coalescence: When -zo- meets a verb beginning with a vowel, coalescence occurs: ngi- + -zo- + -enza → ngizokwenza (I will do), where ku appears as a linking element.

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Section E: Cultural Context

The Weight of Promises in Zulu Culture

In Zulu society, expressing future intentions carries significant social weight. When a Zulu speaker uses the future tense, particularly in formal or ceremonial contexts, the statement often functions as a binding commitment rather than a mere prediction. The phrase Ngizokwenza (”I will do it”) is not taken lightly — it implies personal honor and communal accountability.

Ubuntu and Future Orientation

The philosophy of ubuntu (”I am because we are”) permeates how Zulu speakers discuss the future. Notice how many future statements involve collective subjects (sizo-, “we will”) or express intentions to benefit others (Ngizokusiza, “I will help you”). Individual future plans are often framed within communal responsibility.

Kusasa and Temporal Concepts

The word kusasa (tomorrow) comes from ukusa (to dawn), reflecting a grounded, observable approach to future time. Zulu temporal concepts distinguish between the near future (marked by -zo-) and remote future (marked by -yo-), mirroring the practical distinction between what can be planned concretely versus what remains uncertain.

Formal vs. Informal Registers

In formal speech, such as addressing elders or in ceremonial contexts, speakers may use the full negative form angizukuhamba rather than the shortened angizuhamba. The fuller form shows respect and deliberation. Young people speaking casually among themselves often use contracted forms.

The Future in Traditional Praise Poetry

In izibongo (praise poetry), the future tense appears in prophetic declarations about leaders and their descendants. The imbongi (praise poet) might proclaim what a chief’s lineage “will achieve,” giving grammatical expression to dynastic continuity and ancestral blessing.

Modern Usage: Hope and Aspiration

Contemporary Zulu speakers frequently use the future tense to express hope amid challenging circumstances. Phrases like Kuzolunga (”It will be alright”) and Sizophumelela (”We will succeed”) carry emotional resonance in a society shaped by historical struggles. The song Nkosi Sikelel’ iAfrika (”God Bless Africa”) — once a liberation anthem — is filled with future-tense supplications.

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Section F: Literary Citation

From B.W. Vilakazi, Noma nini (1935)

B.W. Vilakazi (1906–1947) was the first major Zulu novelist and poet, pioneering written isiZulu literature. The title of his novel Noma nini means “Forever and Ever” — itself a phrase oriented toward infinite futurity. The following excerpt demonstrates the future tense in narrative context.

F-A: Interlinear Analysis

Uyajabula you-are-happy uyahamba you-are-going kusasa tomorrow usuyobona you-will-then-see abakini your-family

Uyajabula (u.ja.ˈɟa.bu.la) you-are-happy uyahamba (u.ja.ˈham.ba) you-are-going kusasa (ku.ˈsa.sa) tomorrow usuyobona (u.su.jɔ.ˈbɔ.na) you-will-then-see abakini (a.ba.ˈki.ni) your-family

Sizobonana we-will-see-each-other futhi again noma even-though kuzoba it-will-be nzima difficult ukuhlukana to-separate

Sizobonana (si.zɔ.bɔ.ˈna.na) we-will-see-each-other futhi (ˈfu.tʰi) again noma (ˈnɔ.ma) even-though kuzoba (ku.zɔ.ˈba) it-will-be nzima (ˈn̩.zi.ma) difficult ukuhlukana (u.ku.ɬu.ˈka.na) to-separate

F-B: Natural Text with Translation

Uyajabula uyahamba kusasa, usuyobona abakini. Sizobonana futhi, noma kuzoba nzima ukuhlukana.

“You are glad to be leaving tomorrow, you will then see your family. We will see each other again, even though it will be difficult to part.”

F-C: Original Text Only

Uyajabula uyahamba kusasa, usuyobona abakini. Sizobonana futhi, noma kuzoba nzima ukuhlukana.

F-D: Grammar and Vocabulary Notes

This passage shows the interplay between present tense (uyajabula, uyahamba) and future tense (usuyobona, sizobonana, kuzoba). The form usuyobona combines the consecutive -su- (”then”) with the remote future -yo-, expressing “you will then see” — a future action following the departure.

The reflexive -bonana (”see each other”) shows the reciprocal suffix -ana, giving sizobonana (”we will see one another”). The copulative future kuzoba derives from the verb -ba (”to be”) in future tense.

F-E: Literary Commentary

Vilakazi’s prose captures the emotional texture of departure and promise. The future tense here carries the weight of both hope and sorrow — the joy of reunion with family balanced against the pain of separation from a loved one. This interweaving of future certainty (usuyobona) with future difficulty (kuzoba nzima) reflects the bittersweet nature of human promises. Vilakazi, trained in both Zulu oral traditions and Western literary forms, deployed the grammatical resources of isiZulu to express complex emotional states that resonate across cultures.

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Genre Section: Dialogue at a Family Planning Meeting

The following dialogue takes place at a family gathering (umhlangano womndeni) where relatives discuss plans for an upcoming wedding celebration. The future tense appears naturally throughout as family members coordinate responsibilities.

Part A: Interlinear Construed Text

40.16a UMalume: uncle Sizokwenzani we-will-do-what ngomshado about-the-wedding kaNomvula of-Nomvula

40.16b UMalume (u.ma.ˈlu.me) uncle Sizokwenzani (si.zɔ.ˈkwen.za.ni) we-will-do-what ngomshado (ŋgɔm.ˈʃa.dɔ) about-the-wedding kaNomvula (ka.nɔm.ˈvu.la) of-Nomvula

40.17a UGogo: grandmother Ngizobiza I-will-invite izihlobo relatives eziseMgungundlovu who-are-in-Pietermaritzburg

40.17b UGogo (u.ˈgɔ.gɔ) grandmother Ngizobiza (ŋgi.zɔ.ˈbi.za) I-will-invite izihlobo (i.zi.ˈɬɔ.bɔ) relatives eziseMgungundlovu (e.zi.se.mgu.ŋgun.ˈɗɔ.vu) who-are-in-Pietermaritzburg

40.18a UBabomncane: younger-uncle Mina I ngizoletha I-will-bring izinkomo cattle ezintathu three

40.18b UBabomncane (u.ba.bɔm.ˈɲa.ne) younger-uncle Mina (ˈmi.na) I ngizoletha (ŋgi.zɔ.ˈle.tʰa) I-will-bring izinkomo (i.ziŋ.ˈkɔ.mɔ) cattle ezintathu (e.zin.ˈta.tʰu) three

40.19a UMamkhulu: aunt Thina we sizopheka we-will-cook ukudla food kwabadala for-the-elders

40.19b UMamkhulu (u.mam.ˈkʰu.lu) aunt Thina (ˈtʰi.na) we sizopheka (si.zɔ.ˈpʰe.ka) we-will-cook ukudla (u.ku.ˈɗa) food kwabadala (kwa.ba.ˈda.la) for-the-elders

40.20a UMalume: uncle Bazofika they-will-arrive nini when abantu people baseMthatha from-Mthatha

40.20b UMalume (u.ma.ˈlu.me) uncle Bazofika (ba.zɔ.ˈfi.ka) they-will-arrive nini (ˈni.ni) when abantu (a.ˈban.tu) people baseMthatha (ba.se.ˈm̩.tʰa.tʰa) from-Mthatha

40.21a UGogo: grandmother Bazofika they-will-arrive ngoMgqibelo on-Saturday ekuseni in-the-morning

40.21b UGogo (u.ˈgɔ.gɔ) grandmother Bazofika (ba.zɔ.ˈfi.ka) they-will-arrive ngoMgqibelo (ŋgɔ.m̩.ǃi.ˈbe.lɔ) on-Saturday ekuseni (e.ku.ˈse.ni) in-the-morning

40.22a UBabomncane: younger-uncle Ngizobahambisa I-will-them-transport ngemoto by-car yami my

40.22b UBabomncane (u.ba.bɔm.ˈɲa.ne) younger-uncle Ngizobahambisa (ŋgi.zɔ.ba.ham.ˈbi.sa) I-will-them-transport ngemoto (ŋge.ˈmɔ.tɔ) by-car yami (ˈja.mi) my

40.23a UMamkhulu: aunt Sizodinga we-will-need amathende tents amabili two

40.23b UMamkhulu (u.mam.ˈkʰu.lu) aunt Sizodinga (si.zɔ.ˈdi.ŋga) we-will-need amathende (a.ma.ˈtʰen.de) tents amabili (a.ma.ˈbi.li) two

40.24a UMalume: uncle Umkhwenyana the-groom uzokhokha he-will-pay ilobolo bride-price uma if sesikulungele we-are-ready

40.24b UMalume (u.ma.ˈlu.me) uncle Umkhwenyana (um.kʰwe.ˈɲa.na) the-groom uzokhokha (u.zɔ.ˈkʰɔ.kʰa) he-will-pay ilobolo (i.lɔ.ˈbɔ.lɔ) bride-price uma (ˈu.ma) if sesikulungele (se.si.ku.lu.ˈŋge.le) we-are-ready

40.25a UGogo: grandmother Amadlozi ancestors azosibusisa they-will-us-bless uma if senza we-do ngendlela in-the-manner efanele proper

40.25b UGogo (u.ˈgɔ.gɔ) grandmother Amadlozi (a.ma.ˈɗɔ.zi) ancestors azosibusisa (a.zɔ.si.bu.ˈsi.sa) they-will-us-bless uma (ˈu.ma) if senza (ˈsen.za) we-do ngendlela (ŋgen.ˈɗe.la) in-the-manner efanele (e.fa.ˈne.le) proper

40.26a UBabomncane: younger-uncle Abantwana children bazothini they-will-say-what uma if bengabizwanga they-were-not-invited

40.26b UBabomncane (u.ba.bɔm.ˈɲa.ne) younger-uncle Abantwana (a.ban.ˈtwa.na) children bazothini (ba.zɔ.ˈtʰi.ni) they-will-say-what uma (ˈu.ma) if bengabizwanga (be.ŋga.bi.ˈzwa.ŋga) they-were-not-invited

40.27a UMamkhulu: aunt Sizobabiza we-will-them-invite bonke all ningakhathazeki don’t-worry-PL

40.27b UMamkhulu (u.mam.ˈkʰu.lu) aunt Sizobabiza (si.zɔ.ba.ˈbi.za) we-will-them-invite bonke (ˈbɔŋ.ke) all ningakhathazeki (ni.ŋga.kʰa.tʰa.ˈze.ki) don’t-worry-PL

40.28a UMalume: uncle Kuzoba it-will-be umshado wedding omkhulu big kakhulu very

40.28b UMalume (u.ma.ˈlu.me) uncle Kuzoba (ku.zɔ.ˈba) it-will-be umshado (um.ˈʃa.dɔ) wedding omkhulu (ɔm.ˈkʰu.lu) big kakhulu (ka.ˈkʰu.lu) very

40.29a UGogo: grandmother Sizobonga we-will-thank uNkulunkulu God ngalolu for-this suku day oluhle beautiful

40.29b UGogo (u.ˈgɔ.gɔ) grandmother Sizobonga (si.zɔ.ˈbɔ.ŋga) we-will-thank uNkulunkulu (u.ŋku.luŋ.ˈku.lu) God ngalolu (ŋga.ˈlɔ.lu) for-this suku (ˈsu.ku) day oluhle (ɔ.ˈlu.ɬe) beautiful

40.30a Bonke: all Yebo yes sizojabula we-will-rejoice sonke all-together

40.30b Bonke (ˈbɔŋ.ke) all Yebo (ˈje.bɔ) yes sizojabula (si.zɔ.ɟa.ˈbu.la) we-will-rejoice sonke (ˈsɔŋ.ke) all-together

Part B: Natural Sentences

40.16 UMalume: Sizokwenzani ngomshado kaNomvula? “Uncle: What will we do about Nomvula’s wedding?”

40.17 UGogo: Ngizobiza izihlobo eziseMgungundlovu. “Grandmother: I will invite the relatives who are in Pietermaritzburg.”

40.18 UBabomncane: Mina ngizoletha izinkomo ezintathu. “Younger Uncle: I will bring three cattle.”

40.19 UMamkhulu: Thina sizopheka ukudla kwabadala. “Aunt: We will cook food for the elders.”

40.20 UMalume: Bazofika nini abantu baseMthatha? “Uncle: When will the people from Mthatha arrive?”

40.21 UGogo: Bazofika ngoMgqibelo ekuseni. “Grandmother: They will arrive on Saturday morning.”

40.22 UBabomncane: Ngizobahambisa ngemoto yami. “Younger Uncle: I will transport them in my car.”

40.23 UMamkhulu: Sizodinga amathende amabili. “Aunt: We will need two tents.”

40.24 UMalume: Umkhwenyana uzokhokha ilobolo uma sesikulungele. “Uncle: The groom will pay the bride-price when we are ready.”

40.25 UGogo: Amadlozi azosibusisa uma senza ngendlela efanele. “Grandmother: The ancestors will bless us if we do things properly.”

40.26 UBabomncane: Abantwana bazothini uma bengabizwanga? “Younger Uncle: What will the children say if they weren’t invited?”

40.27 UMamkhulu: Sizobabiza bonke, ningakhathazeki. “Aunt: We will invite them all, don’t worry.”

40.28 UMalume: Kuzoba umshado omkhulu kakhulu. “Uncle: It will be a very big wedding.”

40.29 UGogo: Sizobonga uNkulunkulu ngalolu suku oluhle. “Grandmother: We will thank God for this beautiful day.”

40.30 Bonke: Yebo, sizojabula sonke. “All: Yes, we will all rejoice together.”

Part C: Target Language Only

40.16 Sizokwenzani ngomshado kaNomvula?

40.17 Ngizobiza izihlobo eziseMgungundlovu.

40.18 Mina ngizoletha izinkomo ezintathu.

40.19 Thina sizopheka ukudla kwabadala.

40.20 Bazofika nini abantu baseMthatha?

40.21 Bazofika ngoMgqibelo ekuseni.

40.22 Ngizobahambisa ngemoto yami.

40.23 Sizodinga amathende amabili.

40.24 Umkhwenyana uzokhokha ilobolo uma sesikulungele.

40.25 Amadlozi azosibusisa uma senza ngendlela efanele.

40.26 Abantwana bazothini uma bengabizwanga?

40.27 Sizobabiza bonke, ningakhathazeki.

40.28 Kuzoba umshado omkhulu kakhulu.

40.29 Sizobonga uNkulunkulu ngalolu suku oluhle.

40.30 Yebo, sizojabula sonke.

Part D: Grammar Notes for Genre Section

Family Terms with Class 1a

Several family terms in this dialogue belong to Class 1a, which uses u- in the singular and o- in the plural, with unique possessive forms using -ka-:

UMalume (uncle — mother’s brother), UGogo (grandmother), UBabomncane (younger uncle — father’s younger brother), UMamkhulu (aunt — mother’s older sister or father’s wife)

These kinship terms take the same subject concord u- as Class 1, so UGogo uzobiza “Grandmother will invite.”