Welcome to Lesson 13 of the Swahili for English Speakers course. In this lesson, we will explore the various ways to express "that" in Swahili. Unlike English, which uses a single word "that" for multiple purposes, Swahili employs different words depending on the grammatical function and the noun class of the word being referenced.
The word "that" in Swahili can be expressed as: -
kwamba - "that" as a conjunction (introducing reported speech or clauses) -
hiyo/hilo/hayo/huo/huko etc. - demonstrative "that" (varies by noun class) -
-le - suffix added to demonstratives to indicate "that" (far from speaker)
For a complete index of all lessons in this course, please visit: https://latinum.substack.com/p/index
FAQ Schema: Q: What does "that" mean in Swahili? A: "That" in Swahili has multiple translations depending on its use. As a conjunction introducing a clause, it's "kwamba". As a demonstrative pronoun, it varies by noun class (hiyo, hilo, hayo, etc.). The suffix "-le" can be added to demonstratives to indicate distance.
In this lesson, we will use these various forms of "that" in natural sentences to help you understand when and how to use each form correctly. You'll see examples of "kwamba" introducing reported speech, demonstratives agreeing with different noun classes, and the use of distance markers in Swahili.
Educational Schema: Course: Swahili for English Speakers Level: Beginner to Intermediate Topic: Demonstratives and Conjunctions - "That" Learning Objectives: Understanding and using various forms of "that" in Swahili Prerequisites: Basic Swahili noun classes Duration: Self-paced study
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Swahili uses different words for "that" depending on grammatical function -
"Kwamba" introduces reported speech or subordinate clauses -
Demonstrative "that" must agree with the noun class of what it refers to -
The suffix "-le" indicates distance from the speaker -
Context determines which form of "that" to use
13.1 Niliona I-saw kwamba that mtoto child alikuwa he-was anacheza he-playing nje outside
13.2 Kitabu book kile that kiko it-is mezani on-table ni is changu mine
13.3 Alisema he-said kwamba that atakuja he-will-come kesho tomorrow asubuhi morning
13.4 Nyumba house ile that iko it-is mbali far ni is kubwa big sana very
13.5 Najua I-know kwamba that unapenda you-love muziki music wa of Kiafrika African
13.6 Mti tree ule that ulianguka it-fell jana yesterday usiku night
13.7 Walisikia they-heard kwamba that mvua rain itanyesha it-will-rain leo today
13.8 Gari car lile that linaenda it-goes kwa with kasi speed ni is lake his
13.9 Ninadhani I-think kwamba that chakula food kitakuwa it-will-be tayari ready sasa now
13.10 Watu people wale those wanakaa they-live jirani neighbor ni are wazuri good
13.11 Aliamini he-believed kwamba that kila every kitu thing kitakuwa it-will-be sawa okay
13.12 Kalamu pen ile that niliyonunua I-which-bought inaandika it-writes vizuri well
13.13 Tunajua we-know kwamba that lugha language ya of Kiswahili Swahili ni is muhimu important
13.14 Ndege bird yule that anaimba he-sings kila every asubuhi morning ni is mzuri beautiful
13.15 Walikubali they-agreed kwamba that mkutano meeting utaanza it-will-start saa hour nne four
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13.1 Niliona kwamba mtoto alikuwa anacheza nje. I saw that the child was playing outside.
13.2 Kitabu kile kiko mezani ni changu. That book on the table is mine.
13.3 Alisema kwamba atakuja kesho asubuhi. He said that he will come tomorrow morning.
13.4 Nyumba ile iko mbali ni kubwa sana. That house which is far away is very big.
13.5 Najua kwamba unapenda muziki wa Kiafrika. I know that you love African music.
13.6 Mti ule ulianguka jana usiku. That tree fell yesterday night.
13.7 Walisikia kwamba mvua itanyesha leo. They heard that it will rain today.
13.8 Gari lile linaenda kwa kasi ni lake. That car going fast is his.
13.9 Ninadhani kwamba chakula kitakuwa tayari sasa. I think that the food will be ready now.
13.10 Watu wale wanakaa jirani ni wazuri. Those people who live next door are good.
13.11 Aliamini kwamba kila kitu kitakuwa sawa. He believed that everything will be okay.
13.12 Kalamu ile niliyonunua inaandika vizuri. That pen which I bought writes well.
13.13 Tunajua kwamba lugha ya Kiswahili ni muhimu. We know that the Swahili language is important.
13.14 Ndege yule anaimba kila asubuhi ni mzuri. That bird that sings every morning is beautiful.
13.15 Walikubali kwamba mkutano utaanza saa nne. They agreed that the meeting will start at ten o'clock.
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13.1 Niliona kwamba mtoto alikuwa anacheza nje.
13.2 Kitabu kile kiko mezani ni changu.
13.3 Alisema kwamba atakuja kesho asubuhi.
13.4 Nyumba ile iko mbali ni kubwa sana.
13.5 Najua kwamba unapenda muziki wa Kiafrika.
13.6 Mti ule ulianguka jana usiku.
13.7 Walisikia kwamba mvua itanyesha leo.
13.8 Gari lile linaenda kwa kasi ni lake.
13.9 Ninadhani kwamba chakula kitakuwa tayari sasa.
13.10 Watu wale wanakaa jirani ni wazuri.
13.11 Aliamini kwamba kila kitu kitakuwa sawa.
13.12 Kalamu ile niliyonunua inaandika vizuri.
13.13 Tunajua kwamba lugha ya Kiswahili ni muhimu.
13.14 Ndege yule anaimba kila asubuhi ni mzuri.
13.15 Walikubali kwamba mkutano utaanza saa nne.
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The word "that" in Swahili is expressed differently depending on its grammatical function:
1. Kwamba - "That" as a Conjunction
"Kwamba" is used to introduce reported speech or subordinate clauses, similar to how "that" functions in English sentences like "I know that..." or "He said that..."
Examples: -
Najua kwamba... (I know that...) -
Alisema kwamba... (He said that...) -
Ninadhani kwamba... (I think that...)
2. Demonstrative "That" - Variable by Noun Class
Unlike English, Swahili demonstratives must agree with the noun class of the word they modify. Here are the main forms: -
Class 1 (M-/WA-): yule (that person) -
Class 2 (M-/WA-): wale (those people) -
Class 3 (M-/MI-): ule (that tree) -
Class 4 (M-/MI-): ile (those trees) -
Class 5 (JI-/MA-): lile (that egg) -
Class 6 (JI-/MA-): yale (those eggs) -
Class 7 (KI-/VI-): kile (that book) -
Class 8 (KI-/VI-): vile (those books) -
Class 9 (N-): ile (that house) -
Class 10 (N-): zile (those houses)
3. The -le Suffix
The suffix "-le" is added to demonstratives to indicate distance from the speaker, equivalent to "that" (as opposed to "this"). Without "-le", the demonstrative means "this": -
huyu (this person) → yule (that person) -
kiki (this book) → kile (that book)
Common Mistakes: -
Using "kwamba" for demonstrative "that" -
Wrong: Kwamba kitabu ni changu -
Correct: Kitabu kile ni changu (That book is mine) -
Forgetting noun class agreement -
Wrong: Mti ile ulianguka -
Correct: Mti ule ulianguka (That tree fell) -
Omitting "kwamba" in reported speech -
Wrong: Alisema atakuja -
Correct: Alisema kwamba atakuja (He said that he will come)
Step-by-Step Guide for Choosing the Right "That": -
Is "that" introducing a clause or reported speech? -
Yes → Use "kwamba" -
No → Continue to step 2 -
Is "that" pointing to a specific object/person? -
Yes → Use the appropriate demonstrative with "-le" -
Identify the noun class of what you're referring to -
Select the correct demonstrative form -
Check your noun class agreement: -
M-/WA- class (people): yule/wale -
M-/MI- class (trees, plants): ule/ile -
KI-/VI- class (objects, languages): kile/vile -
N- class (animals, things): ile/zile
Comparison with English:
English uses one word "that" for multiple functions, while Swahili distinguishes between: -
Conjunctive "that" (kwamba) -
Demonstrative "that" (various forms based on noun class) -
English doesn't require agreement with nouns, but Swahili demonstratives must match the noun class
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Understanding the use of "that" in Swahili provides insight into the language's structure and East African communication patterns. In Swahili-speaking cultures, the distinction between near and far demonstratives (this/that) often carries social and cultural significance.
When using demonstratives in conversation, Swahili speakers are very aware of spatial relationships. The choice between "this" (without -le) and "that" (with -le) can indicate not just physical distance but also psychological or social distance. For example, when discussing people, using "yule" (that person) instead of "huyu" (this person) might suggest the person is not present or is being discussed more formally.
The use of "kwamba" in reported speech reflects the importance of indirect communication in many East African cultures. Rather than always speaking directly, it's common to report what others have said, especially when discussing sensitive topics or conveying important information from authority figures.
In traditional storytelling (hadithi), demonstratives play a crucial role. Storytellers often use "pale" (that place, far away) to set scenes in distant lands or times, creating a sense of otherness that's essential to the narrative structure. The phrase "Hapo zamani za kale" (That time long ago) is a common story opener, similar to "Once upon a time" in English.
The noun class system that governs demonstrative agreement reflects the Bantu worldview, where everything in the universe is categorized and related through linguistic patterns. This systematic approach to language mirrors the communal and interconnected nature of East African societies.
When learning to use "that" correctly in Swahili, English speakers are not just learning grammar but also adapting to a different way of organizing and expressing thoughts about the world around them.
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This excerpt is from "Kusadikika" (1951) by Shaaban Robert, often called the father of modern Swahili literature:
Alijua he-knew kwamba that maisha life yale that ya of zamani past-times yalikuwa they-were tofauti different kabisa completely na with yale those ya of sasa now. Watu people wale those wa of kale old-times walikuwa they-were na with desturi customs zao their za of asili origin, lakini but sasa now mambo matters yamebadilika they-have-changed.
Alijua kwamba maisha yale ya zamani yalikuwa tofauti kabisa na yale ya sasa. Watu wale wa kale walikuwa na desturi zao za asili, lakini sasa mambo yamebadilika.
He knew that life in the past was completely different from that of now. Those people of old times had their original customs, but now things have changed.
Alijua kwamba maisha yale ya zamani yalikuwa tofauti kabisa na yale ya sasa. Watu wale wa kale walikuwa na desturi zao za asili, lakini sasa mambo yamebadilika.
This passage beautifully demonstrates multiple uses of "that" in Swahili: -
"kwamba" - introduces the subordinate clause about what he knew -
"yale" - demonstrative "that/those" (class 6) referring to "maisha" (life/lives) -
"wale" - demonstrative "those" (class 2) referring to "watu" (people)
Note how Shaaban Robert uses the demonstratives to create temporal distance. "Yale ya zamani" (those of past times) and "wale wa kale" (those of old times) use the far demonstrative to emphasize the historical distance being discussed.
The repetition of "yale" in "yale ya zamani" and "yale ya sasa" creates a parallel structure that emphasizes the contrast between past and present. This is a common stylistic device in Swahili literature.
The agreement patterns are clear: -
maisha (class 6) → yale -
watu (class 2) → wale -
mambo (class 6) → yamebadilika (they have changed)
This excerpt shows how "that" functions not just grammatically but also as a literary device to create distance and contrast in narrative.
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13.16 Hapo there zamani long-ago za of kale old-times kulikuwa there-was na with mfalme king yule that mwenye having busara wisdom
13.17 Mfalme king yule that alikuwa he-was na with binti daughter mmoja one mzuri beautiful sana very
13.18 Siku day moja one kijana youth yule that kutoka from kijiji village cha of mbali far alikuja he-came kuomba to-ask mkono hand wa of binti daughter
13.19 Mfalme king akasema and-he-said kwamba that kijana youth yule that lazima must ajibu he-answer mafumbo riddles matatu three
13.20 Fumbo riddle la of kwanza first lilikuwa it-was kwamba that kitu thing gani what kile that kinachokimbia which-runs bila without miguu legs
13.21 Kijana youth akajibu and-he-answered kwamba that maji water yale that ya of mto river yanakimbia they-run bila without miguu legs
13.22 Mfalme king akaridhika and-he-was-pleased na with jibu answer lile that la of busara wisdom
13.23 Fumbo riddle la of pili second lilikuwa it-was kwamba that ni is nani who yule that anayeona who-sees usiku night kuliko than mchana day
13.24 Kijana youth akafikiri and-he-thought kisha then akasema and-he-said kwamba that popo bat yule that anaona he-sees vizuri well zaidi more usiku night
13.25 Wazee elders wale those waliokaa who-sat pembeni beside wakashangilia and-they-celebrated ujuzi knowledge ule that
13.26 Fumbo riddle la of mwisho last lilikuwa it-was kwamba that ni is kitu thing gani what kile that kinachozaa which-bears bila without kuzaliwa to-be-born
13.27 Kijana youth akatabasamu and-he-smiled akasema and-he-said kwamba that moto fire ule that unazaa it-bears moto fire bila without kuzaliwa to-be-born
13.28 Mfalme king akaamua and-he-decided kwamba that kijana youth yule that anastahili he-deserves kuoa to-marry binti daughter yake his
13.29 Harusi wedding ile that ilikuwa it-was kubwa big na and watu people wale those wote all wakafurahi and-they-rejoiced
13.30 Hadithi story ile that inaonyesha it-shows kwamba that busara wisdom ni is bora better kuliko than mali wealth yote all
13.16 Hapo zamani za kale kulikuwa na mfalme yule mwenye busara. Long ago in ancient times there was that wise king.
13.17 Mfalme yule alikuwa na binti mmoja mzuri sana. That king had one very beautiful daughter.
13.18 Siku moja kijana yule kutoka kijiji cha mbali alikuja kuomba mkono wa binti. One day that young man from a far village came to ask for the daughter's hand.
13.19 Mfalme akasema kwamba kijana yule lazima ajibu mafumbo matatu. The king said that the young man must answer three riddles.
13.20 Fumbo la kwanza lilikuwa kwamba kitu gani kile kinachokimbia bila miguu. The first riddle was: what is that thing which runs without legs?
13.21 Kijana akajibu kwamba maji yale ya mto yanakimbia bila miguu. The young man answered that the river water runs without legs.
13.22 Mfalme akaridhika na jibu lile la busara. The king was pleased with that wise answer.
13.23 Fumbo la pili lilikuwa kwamba ni nani yule anayeona usiku kuliko mchana. The second riddle was: who is that one who sees better at night than during the day?
13.24 Kijana akafikiri kisha akasema kwamba popo yule anaona vizuri zaidi usiku. The young man thought then said that the bat sees better at night.
13.25 Wazee wale waliokaa pembeni wakashangilia ujuzi ule. Those elders who sat beside celebrated that knowledge.
13.26 Fumbo la mwisho lilikuwa kwamba ni kitu gani kile kinachozaa bila kuzaliwa. The last riddle was: what is that thing which gives birth without being born?
13.27 Kijana akatabasamu akasema kwamba moto ule unazaa moto bila kuzaliwa. The young man smiled and said that fire bears fire without being born.
13.28 Mfalme akaamua kwamba kijana yule anastahili kuoa binti yake. The king decided that the young man deserved to marry his daughter.
13.29 Harusi ile ilikuwa kubwa na watu wale wote wakafurahi. That wedding was big and all those people rejoiced.
13.30 Hadithi ile inaonyesha kwamba busara ni bora kuliko mali yote. That story shows that wisdom is better than all wealth.
13.16 Hapo zamani za kale kulikuwa na mfalme yule mwenye busara.
13.17 Mfalme yule alikuwa na binti mmoja mzuri sana.
13.18 Siku moja kijana yule kutoka kijiji cha mbali alikuja kuomba mkono wa binti.
13.19 Mfalme akasema kwamba kijana yule lazima ajibu mafumbo matatu.
13.20 Fumbo la kwanza lilikuwa kwamba kitu gani kile kinachokimbia bila miguu.
13.21 Kijana akajibu kwamba maji yale ya mto yanakimbia bila miguu.
13.22 Mfalme akaridhika na jibu lile la busara.
13.23 Fumbo la pili lilikuwa kwamba ni nani yule anayeona usiku kuliko mchana.
13.24 Kijana akafikiri kisha akasema kwamba popo yule anaona vizuri zaidi usiku.
13.25 Wazee wale waliokaa pembeni wakashangilia ujuzi ule.
13.26 Fumbo la mwisho lilikuwa kwamba ni kitu gani kile kinachozaa bila kuzaliwa.
13.27 Kijana akatabasamu akasema kwamba moto ule unazaa moto bila kuzaliwa.
13.28 Mfalme akaamua kwamba kijana yule anastahili kuoa binti yake.
13.29 Harusi ile ilikuwa kubwa na watu wale wote wakafurahi.
13.30 Hadithi ile inaonyesha kwamba busara ni bora kuliko mali yote.
Folk tales (hadithi) in Swahili make extensive use of demonstratives to create narrative distance and maintain the traditional storytelling atmosphere. Here are the key patterns:
1. Temporal Distance Markers
Folk tales consistently use "yale/wale/vile" (those/that) with "-le" to indicate events happened long ago: -
"Hapo zamani za kale" (In those ancient times) -
"Mfalme yule" (That king) - referring to a king from long ago -
"Wakati ule" (That time) - the distant past
2. "Kwamba" in Reported Speech
Folk tales frequently use "kwamba" to report what characters said or thought: -
"Mfalme akasema kwamba..." (The king said that...) -
"Akajibu kwamba..." (He answered that...) -
"Inaonyesha kwamba..." (It shows that...)
3. Demonstrative Agreement in Narrative
Notice how demonstratives agree with their nouns throughout the story: -
mfalme (class 1) → yule -
binti (class 9) → ile -
wazee (class 2) → wale -
hadithi (class 9) → ile -
moto (class 3) → ule
4. Narrative Sequencing
The consistent use of demonstratives helps maintain narrative cohesion: -
"Fumbo la kwanza" (The first riddle) -
"Jibu lile" (That answer) - referring back to what was just said -
"Ujuzi ule" (That knowledge) - referring to demonstrated wisdom
Common Patterns in Folk Tales: -
Opening formulas often use distant demonstratives -
Characters are consistently referred to with "-le" demonstratives -
"Kwamba" introduces riddles, sayings, and moral lessons -
Demonstratives create a formal, traditional tone
Stylistic Notes:
In Swahili folk tales, the repeated use of distant demonstratives serves multiple purposes: -
Creates temporal distance (long ago) -
Maintains formal narrative tone -
Helps listeners follow character references -
Distinguishes story world from present reality
The moral of the story (funzo) often uses "kwamba" to introduce the lesson, as seen in our final sentence where the story's wisdom is explicitly stated.
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The Latinum Institute has been creating innovative online language learning materials since 2006, pioneering self-directed learning approaches that empower autodidacts worldwide. These Swahili lessons follow the proven Latinum Method, which emphasizes:
Comprehensible Input Through Interlinear Texts: Each lesson begins with carefully constructed interlinear translations that allow learners to understand every word while seeing natural sentence structures. This approach, refined over nearly two decades at latinum.org.uk, helps learners internalize grammar patterns naturally.
Progressive Skill Building: Starting with word-by-word glosses in Section A, progressing through complete sentences in Section B, to independent reading in Section C, each lesson scaffolds learning in a way that builds confidence and competence simultaneously.
Grammar in Context: Rather than abstract grammar rules, Section D explains grammar through the examples you've just read, making the patterns clear and memorable. This contextual approach has proven especially effective for adult autodidacts who prefer understanding to memorization.
Cultural Integration: Section E provides essential cultural context, recognizing that language learning is inseparable from cultural understanding. This holistic approach prepares learners for real-world communication.
Authentic Literary Exposure: Section F introduces learners to real Swahili literature from the earliest lessons, with supportive glossing that makes authentic texts accessible to beginners.
Genre-Based Learning: The genre sections expose learners to different registers and styles of Swahili, from formal writing to folk tales, preparing them for diverse communication contexts.
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