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Tamil Proverbs With Their English Translation



The List of Tamil Proverbs consists of some of the commonly used by Tamil people and their diaspora all over the world.[1] There were thousands and thousands of proverbs were used by Tamil people, it is harder to list all in one single article, the list shows a few proverbs.




Tamil Proverbs with their English translation



On 17th August I posted (Post No.2078) an old book with 108 Tamil proverbs and its English equivalents in this blog. Today I am posting another old book with 348 Tamil proverbs and their parallel proverbs in English:


It is hoped that the following collection of Tamil Proverbs may be useful to those who are in any way connected with the interesting people who speak that language. Examples of concise and forcible expression are thereby furnished, which may tend to aid in the study of the language, and occasional allusions to national, social, and religious usages may suggest heads of valuable enquiry, while the modes of thinking, and the natural shrewdness of the Hindu mind may, be seen through this medium. It is presumed that the translation generally conveys the sense of the original, although not always with its force, nor with the elegance that might be desired. Should it be called for, a future edition may remedy some of the existing faults and also supply deficiencies, both as to the character of the translation, and the number of the examples.


Proverbs are usually short forms and contain social and individual wisdom of the society in which these are used and often followed. Proverbs have the unique distinction of being used both in written and spoken language. They may contain allusions, stories, advice, sarcasm, cynicism, history, and many other virtues, which authors have to struggle hard or sweat it out to achieve in their deliberate creations. The change of time may change some words and give some extended meaning to proverbs. But the proverbs are time-honored. Proverbs can be part of the didactic literature of any society or faith community.


In sociolinguistics, to study the use of language in the society, society is divided into various domains like home, neighbors, friends, market, place of staying, etc. The variables are age, sex, caste, religion, occupation, social status, economic status, etc. Likewise to cheek the use of modern proverbs in the society, the society is divided as the mass media, the field of Computer, and politics as domains. The variables consider for this study is occupation. I collected the proverbs from the News Reporters who worked in the Newspapers, Cinema, also from story-writers and News Readers from Radio and T.V. and also from Computer Scientists. Then I analyzed the collected proverbs as how they are used by these people? Whether they used these as they are, or changed their form and meaning? Or changed only the form? Or changed only the meaning?


Paradise was not long enjoyed by our first parents. Through listening to the suggestion of Satan, they disobeyed the solitary commandment which had been given to test their dependence upon God in the scene where everything was prepared for their happiness, and where communion with their Creator would have been their supreme joy. All the other creatures, being by their nature incapable of this blessing, had been made subject to Adam, according to God's first purpose, and God brought them to him to give them names (Genesis 1:26-28; Genesis 2:19-20). That dominion remained to him after his fall; but Paradise, where it had been for an instant enjoyed with God, was lost to him for ever, - lost through his disobedience. Into the details of God's subsequent ways with Adam we cannot enter, our present object being to draw attention to the fact that in judging the "serpent", God intimated that his final destruction would be wrought by the woman's SEED. She had been, in the first instance, seduced by Satan; and through her, the Deliverer was to come. Besides that, He was to be characterised by the obedience in which both she and Adam had failed.


It is remarkable that, in the gospel history, not one of the disciples asked Jesus an explanation as to how sins could be righteously forgiven, nor as to the reason for His dying. The scribes and Pharisees reasoned in their hearts when they heard Him say, "thy sins be forgiven thee"; but, not believing in His Deity, they treated it as "blasphemy" (Mark 2:5-12; Luke 7:49). No doubt they all believed, from Old Testament scriptures, that there was such a thing as forgiveness of sins. It had been first proclaimed on Mount Sinai, in the very spot from whence the Ten Commandments had been promulgated. It was given in answer to Moses' intercession after the first commandment of all had been violated in a way which trampled under foot God's goodness as well as His power, and also after Moses had broken the tables divinely made and graven; for he was overcome when he saw the extent to which the Israelites had debased themselves in presence of the golden calf. But Moses interceded, and God answered him; such was His grace then; and the moment was well suited for establishing the basis of future access into God's presence afterwards, figured by the blood sprinkled on and before the mercy-seat (Leviticus 16). Thenceforward, the faithful could say with the Psalmist, "There is forgiveness with Thee, that Thou mayest be feared" (Psalm 130:4). Forgiveness was an established fact, though as yet unaccounted for, and the blessedness of one forgiven could be celebrated, as by David in Psalm 32. But what the needed sacrifice was, or when it was to be offered, had not as yet been clearly understood. Even John the Baptist did not know it, though by the Spirit he had pointed out "the Lamb of God, which taketh away the sin of the world" (John 1:29). Only the Lord Himself could reveal it, and He only did so when the appointed moment had arrived to carry out God's will.


*God gave a further intimation of its meaning to Daniel (Dan. 12:3). Compare with Genesis 15:6. Righteousness was Abraham's portion from God as soon as he believed, but it was reserved for others to turn "many" to it, so that the heavenly "seed" might be manifested, as well as their consequent "shining" for the glory of God.


It is well to bear in mind, in reading the Old Testament, that its primary intention was to reach the consciences of those to whom it was first delivered, so that they might walk with God by faith in His written Word, and not by their own estimate of passing events.


All predictions of that which was to take place were necessarily partial, though sufficient to accomplish their object; not by flattering the intelligence, but appealing to the conscience of those who heard them. We have the advantage of beginning at the point to which the Old Testament saints looked forward, namely, the sufferings of Christ, which were needed to accomplish redemption. They could celebrate the blessedness of forgiveness as the only possible ground of walking happily with God, but none of them could point to the finished work of the Redeemer as their own start in a new life, to which they could look back. Whereas we, having the cross before our souls, can now enjoy to the full the divinely-given expressions of the blessedness that flows from it (Psalm 32:1-2; Psalm 130:3-6; Romans 4:3-8).


He was indeed "the Lamb of God, which taketh away the sin of the world" (John 1:29), but the Baptist, though divinely instructed to point this out, was unable to tell any one of those who came to him that their sins had been forgiven; nor could he at all understand why Jesus should take a place with those who had confessed their sins at the Jordan (Matthew 3:14). His mission was simply to put God's seal, as it were, by baptism on those who, by their confession, took their place before God as sinners; then he was able to direct their thoughts to One who was to come after, and who alone could baptize them with the Holy Ghost (Mark 1:1-8). For that, however, it was needful that Jesus should, in the first place, ascend to heaven (Mark 16:19; John 16:7; Acts 1:4-5; Acts 2:1-4, 33). The Lord hinted that to Nicodemus when He intimated to him that He had "heavenly things" to communicate; and He could not speak to him of eternal life, until He had first shown the necessity of His being "lifted up" upon the cross (John 3:12-15, John 8:28, John 12:31-33). His death opened up the way to glory "above", in the Father's house, not to Jews only, but to Gentiles - both being included in the words "all" and "whosoever". The "other sheep" were Gentiles (John 10:14-16).


If we follow the history of Christendom we see that these privileges were soon lost sight of. Jacob's sons did not really deserve their beautiful names, and likewise, the life of the Church often contradicted its high calling. Christians have mingled with the world at the price of subjection to the world, as is seen in Zebulun ( = dwelling) and Issachar ( = wages). Therefore Christ reproached the church at Pergamos with the words: "I know where thou dwellest, where the throne of Satan is" (Revelation 2:13). In defiance of its heavenly calling, the Church has become an important outward power here on earth, and therefore the world and "that woman Jezebel" (i.e. popery, Revelation 2:20) have ruled over it. In Revelation 2 this history of failure also culminates in idolatry, which in Genesis 49 is seen in the tribe of Dan. Jezebel's influence is seen again in the end time in idolatrous Babylon the great (Revelation 17 and 18). Here nominal Christendom is shown to be heading for judgment.


Not all the printing requirements can be handled on the presses at Tenali, and in addition work is given to other printers. For instance, colour calendars are produced each year with Scripture texts in various languages, and many believers look forward to receiving these. As well as publishing in Telugu and English, the brethren also publish in Hindi (one of the national languages used throughout India, particularly in the north), Marathi, Gujarati, Punjabi, and Malayalam, and a start is also being made in Tamil, Bengali and Nepali. Given the size of India, and the fact that there are 14 major languages (and 200 minor languages and dialects), this translation and publishing work is of vital importance. We should seek to help this work forward in every way possible. A number of brother Heijkoop's books have already been translated into various languages, and find wide acceptance. Gospel tracts and ministry for believers are both needed. Brother Ronny has plans to produce the little booklet Pure Gold in six languages. 041b061a72


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