J.R.R. TOLKIEN'S 
LORD'S PRAYER AND HAIL MARY
IN QUENYA

Syntactical and Etymological Analysis

			By H. K. Fauskanger

Bibliographical Abbreviations

Etym. – The Etymologies (in LR:347-400)
GL – The Gnomish Lexicon (in Parma Eldalamberon #11)
Letters – The Letters of J.R.R. Tolkien
LotR – The Lord of the Rings
LR – The Lost Road
MC – The Monsters and the Critics
MR – Morgoth's Ring
PM – The Peoples of Middle-earth
QL – The Qenya Lexicon (in Parma Eldalamberon #12)
RGEO – The Road Goes Ever On (second edition)
RS – The Return of the Shadow
SD – Sauron Defeated
UT – Unfinished Tales
VT – Vinyar Tengwar
WJ – The War of the Jewels

J.R.R. TOLKIEN'S LORD'S PRAYER AND HAIL MARY IN QUENYA: Syntactical and etymological analysis

[This analysis was originally published in Tyalië Tyelelliéva #18. Shortly afterwards, another analysis appeared in Vinyar Tengwar #43. The authors of the latter analysis were able to draw on various other Tolkien manuscripts that occasionally throws some light on the more obscure features of the Quenya text. Some information from this article has been added – in brackets and with red letters – to my own analysis. Otherwise, my original published text remains virtually unaltered. Those who want to compare this study to the Vinyar Tengwar article may download a PDF version of the relevant issue from this URL:
http://www.elvish.org/VT/sample.html]

1. Introduction

J.R.R. Tolkien was a man of faith, and in subtle ways his beliefs and philosophical notions were reflected in his narratives. "The Lord of the Rings is of course a fundamentally religious and Catholic work," he noted in 1953, "unconsciously so at first, but consciously in the revision" (Letters:172). Still there are no direct or explicit references to Christianity or Catholicism in LotR, or for that matter in The Hobbit or The Silmarillion. It has, however, long been known that Tolkien made a Quenya translation of the Lord's Prayer (Matthew 6:9-13). This, of course, does not mean that he planned to insert this prayer into his invented world; the long ages of Middle-earth supposedly far predated the time of Jesus, so this would be historically impossible even within the fictional context. Rather we should see this translation as a confirmation of Tolkien's statement that to him, it was the invented languages and not the fictional history that was the primary thing: "The invention of languages is the foundation. The 'stories' were made rather to provide a world for the languages than the reverse. To me a name comes first and the story follows" (Letters:219). 
Some have contended that Tolkien's languages are so inextricably bound up with his fiction that they literally would not make any sense if removed from the Middle-earth setting, the languages as such being dismissed as nothing but figments of "literary art". Such a view, however, seems to represent a sad diminishing of Tolkien's efforts, as well as a profound lack of appreciation for the infinite flexibility of Language. On occasion, Tolkien himself might modestly dismiss his languages as "nonsense" or a "mad hobby" (MC:239, Letters:8), but in reality he did know the nature and potential of his work: He noted about his languages that they "have some existence, since I have composed them in some completeness" (Letters:175, emphasis added). Hence they could in principle be used to translate any text, even if the text as such had no direct connection to the narratives or the invented world. And as can now be seen, Tolkien did produce at least one such translation: a Quenya version not only of the Pater Noster or Lord's Prayer, but also of the Ave Maria or Hail Mary. The two are written consecutively and may well be considered one work. This is presently the sole known example of Tolkien rendering into one of his languages a text not originating with himself.
Why did Tolkien translate these prayers? It seems quite unlikely that he actually used the Quenya versions in his own worship. In Vinyar Tengwar #32, where Carl F. Hostetter and Patrick Wynne presented their own Quenya version of the Lord's Prayer (made before they got to see Tolkien's translation), Hostetter in his editorial observed: "Translations of the Lord's Prayer have enjoyed a long tradition as representative texts for use in side-by-side comparisons of various languages." But since Tolkien apparently never made any efforts to have his Quenya-language Lord's Prayer published, it does not seem that he intended it to be a general "sample" of the language. Most likely he wrote down these texts for no more profound reason than his own amusement – which should not, however, be taken as an indication of a frivolous attitude towards these prominent religious texts. The translation as such was probably serious enough, all the more so since these prayers would be important to Tolkien as a Catholic.
	Quenya texts as substantial as this one rarely appear. If we limit the scope to what is more or less LotR-style Quenya, the only substantial texts (as opposed to isolated words or short or unconnected sentences) that have been available so far number no more than three or four. They are Namárië in LotR (and RGEO:66-67), the latest version of the Last Ark poem in MC:221-222, Fíriel's Song in LR:72, and Cirion's Oath in UT:305, 317. Fíriel's Song is not even quite LotR-style Quenya, and Cirion's Oath consists of only two sentences. The addition to our corpus of the 73-word Lord's Prayer/Hail Mary text, which may even be post-LotR, must therefore be seen as an important event, justifying a quite thorough analysis.
	The analysis here offered is organised into three parts. The first, relatively brief part will simply establish a Text to be analysed. In this case, Tolkien's handwriting is luckily quite legible and unambiguous, with only a few uncertain points (such as the distribution of spaces). I will (summarily) try to justify the readings I prefer, often based on examples of Quenya that were published earlier.
	The next part, the Syntactical/Analytical Commentary, will match the texts with typical English versions and analyse the Quenya versions word by word, but yet within the textual context: This is where observations regarding syntactical relationships within the text will be set out.
	The Lexical/Etymological Commentary constitutes the final and by far the longest part of this analysis, providing detailed studies of the individual words, organised alphabetically. Here I will discuss how these words relate to material that has been published earlier, and try to infer what history and etymology Tolkien may have imagined for the various words and elements. Still, this is not to be taken as a mini-version of a Quenya Etymological Dictionary; while I will sometimes go into greater detail than a mere technical analysis of the text before us might seem to warrant, I will try to maintain the connection with the text itself. So to ensure easy referencing, nearly all of the entry-heads cite the word in the exact form it has in this text, including any inflectional or pronominal endings – which are then discussed in that same entry, or in the case of endings occurring repeatedly, cross-referenced to the entry for another word exemplifying that suffix. (A few suffixed elements that occur repeatedly in the text are however given separate entries, if that seems convenient, but no attempt is here made to be entirely consistent regarding such details of the presentation. Hence you will find a separate entry for the pronominal ending -mma our, whereas the ending -lya thy is discussed in the entry for esselya thy name.) The discussion of various technical oddities will be worked into the Lexical Commentary wherever it is convenient; thus there is a discussion of some of the strange aorists occurring in these texts in the entry for the word care, simply because this word provided a good opportunity to discuss the normal aorist formation and its apparent diachronic development. By using concrete words and forms found in the texts as the starting-point for such discourses, I hope to avoid making the discussions needlessly abstract.
	At the end will be found a Summary recapitulating the major new insights provided by this text. Here I will slip into a perspective that is "practical" rather than strictly academic: I tend to be mindful about the needs of people who want to write or compose in Quenya themselves, since many aspire to do this, usually being very anxious to stay within the framework of Tolkien's system and not distort or dilute it.
	The discussions below will involve extensive comparison with earlier published sources. These will normally be referred to by book (denoted by the common abbreviations) and page. However, in the case of two sources, I shall simply refer to them by name with no further references. They are:
	Namárië: Also known as Galadriel's Lament, this is by far the longest Quenya text in LotR, occurring in The Fellowship of the Ring, Book Two, near the end of chapter VIII ("Farewell to Lórien"), beginning: Ai! laurië lantar lassi súrinen...
The Cormallen Praise: The praise received by the Ringbearers on the Field of Cormallen in The Return of the King, Book Six, chapter IV ("The Field of Cormallen"). The parts we shall here refer to are these: Daur a Berhael, Conin en Annûn! ... A laita te, laita te! Andave laituvalmet! ... Cormacolindor, a laita tárienna! (Cf. SD:47.) The first exclamation is in Sindarin, the two others are Quenya. Letters:308 provides these translations: "Frodo and Sam, princes of the west, glorify (them)." – "Bless them, bless them, long we will praise them." – "The Ring bearers, bless (or praise) them to the height."

NOTE: In the following discussions, the asterisk * is prefixed only in the case of genuinely unattested forms or sentences (wrong forms are marked with a double asterisk). "Primitive" or ancestral forms quoted by Tolkien himself, that he often asterisked, must actually be counted just as authoritative as the "attested" forms. These fictional "reconstructions" are not here asterisked, but are simply referred to as "primitive" or "ancestral". A distinction is here made between "unattested" or "reconstructed" forms and sentences, which are marked with *, and "deconstructed" words, that are marked with the symbol # instead. The latter is used in the case of word-forms that are not "constructed" but simply isolated from the attested form, e.g. #indóme will isolated from indómelya thy will. However, mere grammatical affixes isolated from the main word are usually not so marked, since they do not appear as independent words anyway; the symbol # is only used in the case of endings that cannot be isolated with full confidence.
	Though I normally regularize the spelling of Tolkien's languages, especially in my own compositions, I have here retained the spelling used in the sources for the sake of academic accuracy. Thus there is here some inconsistency regarding such variant spellings as k or c, q or qu and the use of the diaeresis.

2. The Text

Tolkien wrote his text on a piece of stationery (hence the words "From Professor J.R.R. Tolkien, Merton College, Oxford" at the top). The text of the prayers is not written in quite modern letters, but in a medieval-style script, Tolkien apparently amusing himself by producing something with the look and feel of an "ancient manuscript". More specifically, he appears to have imitated a hand historically used for Anglo-Saxon. The most peculiar feature of this style of writing is the shape of the letters s and r, that look more like modern-day r and p, respectively (for instance, the words sí ar "now and" in the middle of the second-to-last line of the manuscript are written in a way that to a modern reader would rather suggest "rí ap"). Instead of regular commas Tolkien uses dots, and instead of full stops normally what looks like a modern colon; a regular full stop is however found following the word emmen.

I shall base my analysis on the following reading of Tolkien's text:

Átaremma i ëa han ëa · na aire esselya · aranielya na tuluva · na care indómelya cemende tambe Erumande : ámen anta síra ilaurëa massamma · ar ámen apsene úcaremmar sív' emme apsenet tien i úcarer emmen. Álame tulya úsahtienna mal áme etelehta ulcullo : násie : Aia María quanta Eruanno i Héru as elye · aistana elye imíca nísi · ar aistana i yáve mónalyo Yésus : Aire María Eruo ontaril á hyame rámen úcarindor sí ar lúmesse ya firuvamme : násie :

In the manuscript, four words occurring at the end of a line are divided by a hyphen, the word continuing on the next line: massa-mma, ú-sahtienna, món-alyo, firu-vamme. It seems certain that the hyphens divide the words simply because of lack of space and should not otherwise be included. (In the case of firu-vamme, the hyphen is quite large and elaborate, but since it intrudes in the middle of a morpheme – the future-tense ending -uva – there can be no regular division here.)
The text above certainly is not the only possible reading. The distribution of spaces is vague; ëa han and as elye could be read as single words (ëahan, aselye). [VT43 prefers the one-word reading aselye.] A few of the accents (indicating long vowels) are unclear; if they are there at all, they are obscured by descending elements of the letters above. Imíca may also be read ímíca, both i's being long. When I read yáve with a long á, it is primarily because all other sources have a long á in this word and related words (yáve fruit by itself in LR:399 s.v. yab and as the last entry in the Silmarillion Appendix; cf. also yávië for autumn, harvest in LotR, Appendix D). There just might be an accent above the a here as well, merged into the letter above; however, without the help of other sources I would probably have read yave, and that may be the actual reading here [so in VT43]. Á hyame could very well be read as one word, áhyame; I prefer reading á as a separate word because this imperative particle is not directly prefixed to the following verb in our very few other examples, such as á vala rather than *ávala in WJ:404. [VT43 agrees with me in reading á hyame.]
The manuscript itself provides definite clues to the dating. For one thing, since this is on Merton College stationery, it cannot be earlier than 1945 (when Tolkien moved from Pembroke to Merton). The spelling of the Quenya text is also interesting: we repeatedly have c rather than k, and the word quanta "full" provides an example of qu rather than q. Students of Tolkien's languages will know that in the pre-LotR period, Tolkien usually wrote q, k rather than qu, c (indeed the name of the language itself was spelt "Qenya"). Various philological clues, discussed in detail in the Lexical Commentary below, seem to suggest that this text is not younger than the LotR Appendices (in particular, see the entry for the word ilaurëa concerning the element aurë). This takes us to 1955 or later, but not later than 1959-60 (when a certain phonological feature, found in the Etymologies of the thirties but apparently abandoned in the text before us, seems to have been re-instituted – see the entry care in the Lexical Commentary). The word #massa (rather than masta) for bread also points to the fifties; see the entry massamma. Instead of the word ontaril for mother, begetter we might have expected *nostaril based on a last-minute change Tolkien did in the final volume of LotR (SD:73); this may suggest that our text (slightly?) predates this minute change. If we date this text to 1955, we shall probably not err much. It may be a little earlier, but not much: the word ëa occurring in this text does not seem to have entered Tolkien's mythos before 1951 (see LR:338, MR:7, 31 regarding Ëa or Eä as a name of the universe). The word #ála "do not" incorporates -la as a negative element "not", but "possibly soon after the publication of The Lord of the Rings", Tolkien abandoned this element (see VT42:32). He reintroduced it in the last years of his life, but this text is certainly older than ca. 1970. All things considered, it seems quite unlikely that Tolkien made these translations earlier than 1951 or later than 1955.

3. Syntactical/Analytical Commentary: The Textual Context Analysed

I. THE LORD'S PRAYER

Átaremma i ëa han ëa ·
Our father who art in heaven,
It is not quite certain that this traditional English wording of the prayer actually corresponds to the Quenya text, though it certainly begins with the words "our Father who art...": Átaremma "our father", sc. #átar "father" (other sources have atar with a short a) + -mma "ours", with a connecting vowel -e- slipped in between the noun and the ending to avoid an impossible consonant cluster. This ending -mma denotes an exclusive "our"; átaremma is not used for "our father" when his children are talking about him among themselves (that is *átarelma), but when they are addressing another party that is not among his children: In this case, it is the father himself that is being addressed. i "who", relative pronoun. ëa "is" or "exists", han a hitherto unknown word that according to the normal English wording of the prayer ought to be the preposition "in" (though it is wholly dissimilar to the normal word for "in", mi). See the Lexical Commentary for further discussion of this word. [VT43 argues that han means "beyond".] The second ëa would correspond to "heaven". If this is a noun, it would have to be equated with Eä, the well-known Quenya name of the created universe, despite the fact that in the text before us it is not capitalized. This word is a surprising choice as a translation for "heaven"; Tolkien did not even use it when translating "thy will be done on earth as it is in heaven" a few lines down. If han is a preposition, it would seem to somehow describe Eru's position in relation to Eä, and in light of the normal wording of the prayer, Eru must in some sense be "in" Eä. Perhaps han may mean something along the lines of "permeating"? Yet in what precise sense Eru is present within Eä was something of a mystery even to the inhabitants of Middle-earth, as is evident from the Athrabeth Finrod ah Andreth (MR:322: "How could Eru enter into the thing [Eä] that He has made, and that which He is beyond measure greater? ... He is already in it, as well as outside...but indeed the 'in-dwelling' and the 'out-living' are not in the same mode... So may Eru in that mode be present in Eä that proceeded from him"). Of course, when trying to interpret a translation of a text that belongs to our world rather than Tolkien's invented world, attempting to glean information from his mythos may be beside the point. Perhaps Tolkien simply meant to say something like *"our Father who is in (?) the universe". It should be noted, though, that there is an old Gnomish text that seems to feature a preposition han = "above" (see the relevant entry in the Lexical Commentary below for reference). If this is what han means here, Tolkien would seem to have rephrased "who art in heaven" to "who art above the universe", perhaps because people within his mythos "did not conceive of the sky as a divine residence" (Letters:204; cf. the entry Erumande in the Lexical Commentary).
	Another, even more ingenious interpretation could be that Tolkien here did not translate "who art in heaven", but substituted another Bible-based phrase, namely God's self-designation "I am that I am" or "I am who I am" (Exodus 3:14; Hebrew `ehyeh `asher `ehyeh). Could Tolkien have re-phrased the first line of the prayer as *"our Father who art that thou art"? This would allow us to interpret ëa as a verb in both of its occurrences. If this is so, han would have to mean something like *"that" or *"that which". However, this theory seems difficult to maintain, even apart from the fact that a devout Catholic would hardly feel free to significantly rephrase the Lord's Prayer. If i ëa han ëa is to mean *"who art that thou art", the second ëa would be expected to include a second person pronominal ending (probably -lye), but no such suffix is present. Moreover, such an interpretation would require that ëa can be used as a copula (like ná), but our few examples hint that this is not so. The verb ëa (also spelt eä) may be translated "is", but we have no example of it being used to connect a subject with a noun or an adjective; rather it means "exists", and so Tolkien translated it in at least one case (VT39:7). Hence in Cirion's Oath (UT:305, 317) we have the sentence i Eru i or ilye mahalmar eä, "the One who is above all thrones": Eru exists in this sublime position; or ilyë mahalmar "above all thrones" may here be seen as an adverbial phrase rather than a predicate. No matter how we interpret the precise syntax, this example indicates that ëa rather than ná is used for "is" when a subject is to be connected to a prepositional phrase denoting a position. It seems most reasonable, then, to assume that Átaremma i ëa han ëa is another example of this, and that this means something along the lines of *"our Father who is in Eä" (though the precise meaning of han, that we take to be a preposition of some sort, must remain as uncertain as the spatial relation between Eru and Eä). [VT43 takes i ëa han ëa as meaning "who is beyond Eä", which would certainly not be a direct translation of "who is in heaven". If this is the correct interpretation, it is still surprising that the second ëa is not capitalized as Eä or Ëa, to identify it as a proper name.]
	Átaremma i ëa han ëa provides a new example of the word order used in a relative phrase. Here we have subject + relative pronoun + verb + prepositional phrase. On the other hand, the wording i Eru i or ilyë mahalmar eä in Cirion's Oath inverts the order of the verb and the prepositional phrase, placing the verb at the end (much like in a German relative phrase, but in Cirion's Oath the verb eä is actually not absolutely final; there is an adverb tennoio "for ever" following it). Carrying the word order used in Cirion's Oath over to the Lord's Prayer would produce *Átaremma i han ëa ëa, the first ëa being a noun (Eä, the universe) and the second a verb "is, exists". Perhaps Cirion's Oath displays the more normal word order, the Prayer using an alternative wording to avoid two ëa in sequence. In a highly inflected language like Quenya, the word order would typically be quite free anyway. It may be noted that the sole relative sentence in Namárië – the words tellumar, yassen tintilar i eleni, literally "domes, which-in twinkle the stars" (RGEO:66-67) – has the verb tintilar "twinkle" immediately following the relative pronoun ya "which" (here inflected for plural locative: yassen). This quote was from the "prose version" of Namárië in RGEO; the "poetic" version in LotR does not have the noun tellumar "domes" immediately in front of the relative pronoun, but still agrees that the verb follows immediately after the relative pronoun. This would be the same word order as in Átaremma i ëa... "our Father who is..." It would seem that Quenya does not have a fixed word order in relative sentences, but typically the verb may follow immediately after the relative pronoun, as in the phrases Átaremma i ëa and tellumar, yassen tintilar.

na aire esselya ·
hallowed be thy name,
The word na seems to be an optative particle (that is, a particle signaling that the sentence it occurs in should be taken as a wish rather than a declarative statement), aire "holy" (cf. aire María for "holy Mary" in the Hail Mary text), esselya "thy name" (sc. esse "name" + -lya "thy"). The whole sentence could be interpreted *"be holy thy name" with na as the imperative "be!" (LR:374 lists nâ2- as the stem of the verb "to be" in Quenya), and perhaps this was indeed the construction the early Eldar originally intended, but if this is the case, na later evolved beyond being a mere imperative "be!" In light of the two next examples (see below), I think that in terms of synchronic syntax, it is probably best to interpret aire esselya as a nominal sentence "holy [is] thy name" (we will see several more examples of such sentences in this text), this declarative sentence then being transformed into a wish or a prayer by supplying the particle na: "May your name [be] holy."

aranielya na tuluva ·
thy kingdom come,
aranielya "thy kingdom", sc. #aranie "kingdom" + -lya "thy", na optative particle denoting a wish, tuluva "shall come", verb tul- "come" + the future-tense ending -uva. Stylistic matters aside, the Quenya text reads literally something like "thy kingdom, wish-that [it] will come". Unlike the standard English text of the prayer, that simply expresses a wish that the kingdom may come without touching on time at all, the Quenya version makes it clear that the coming of the Kingdom of God is a future event – as indicated by the future-tense form tuluva. (Contrast the aorist tense employed in the translation of "thy will be done" below; this is not a prayer regarding a singular future event, but a prayer that the will of God always be done, irrespective of time.)

na care indómelya cemende tambe Erumande :
thy will be done, on earth as [it is] in heaven
na wishing-particle, care "does", aorist verb (with no explicit subject!), indólmelya "your will" (#indóme "will" + -lya "thy"), cemende "(as?) on earth". This is a hitherto unknown case or adverbial form. It could have much the same function as the well-known locative in -sse (that also occurs in the text before us, in the word lúmesse below). The basic word is cemen "earth", so the ending could be #-de (which form it could only have following words ending in -l, -r or as here -n; otherwise impossible consonant clusters would arise – or, if this suffix were added to words ending in a vowel, an equally impossible intervocalic d). It may be that the ending is actually #-nde, reduced to #-de when added to a word in -n. It could also be a kind of "comparative" case, indicating that cemende is being compared to Erumande (see below). In earlier "Qenya", an ending -ndon meaning "like" appears; it is possible that -nde is a later incarnation of it (see the entry cemende in the Lexical Commentary below for further discussion). [In VT43, the ending -de is suggested to be an allomorph of the locative ending -sse, or its shorter version -se. Tolkien may seem to be toying with a system that has this ending appearing as -ze or -de following certain consonants, like -n and -l. This phonological development does not agree very well with the system he uses elsewhere, though: cemen + -se would be expected to yield cemesse rather than cemende.] tambe "as", evidently used when comparing with something not close to the speaker; contrast sív' later in the text, apparently meaning "as" when comparing to something that is in the proximity of the speaker (see the Lexical Commentary for further discussion of both words). Erumande "(as?) in heaven", a most peculiar form apparently including Eru "God"; see Lexical commentary. It evidently incorporates the same "locative" or "comparative" ending as in cemende, and since the latter is known to correspond to the nominative form cemen, the nominative of Erumande could likewise be #Eruman. Yet since the ending may also be #-nde, another possible nominative may be #Eruma. [VT43 takes it for granted that the simplex is Eruman.]
	This line suggests that Tolkien based his Quenya version of the prayer on the typical English wording rather than the Greek or Latin versions. In the Greek text of Matthew 6:10, the wording used is "as in heaven, so on earth" (hôs en ouranôi kai epi gês; cf. also Latin sicut in caelo et in terra). The inversion "on earth as in heaven" is however usual in English versions (found already in one Old English translation: on eorthan swa swa on heofenum), and Tolkien is seen to have carried it over into Quenya.
This line commences with the last attestation of the wishing-particle na in this text, and we can summarize the syntactical rules relating to it as follows: The particle is used to express a wish (or perhaps indeed prayer) about what happens (will happen) to an object, or what a subject does (will do). If the speaker wishes that a subject is to have or receive the qualities denoted by some adjective, the syntax is particle + adjective + subject (na aire esselya, *"wish-that holy [is] thy name" = "hallowed be thy name"). If the speaker wishes that a subject is to do something, the syntax is subject + particle + finite verb in the appropriate tense: Aranielya na tuluva, *"thy kingdom, wish-that [it] will come". If the speaker wants to express what he wishes to be done to an object, the syntax is particle + finite verb + object: Na care indómelya, *"wish-that [one] does thy will". The latter is the most remarkable construction; the subject position is simply left empty. One is reminded of the Adûnaic system, whereby the passive is rendered by "subject in accusative" (SD:439 – in other words, the "passive" construction basically consists of simply omitting the real subject, denoting the agent, from the sentence!) It may be that Quenya regularly employs "subject-less" verbs where English would have an "impersonal" subject like one: hence care = *"one does". (It may be noted that Tolkien sometimes slipped in singular third person pronouns when translating such aorist verbs, e.g. take "he fastens" in LR:389 s.v. tak-, though no explicit pronominal element "he" is present. Perhaps this could also be taken as – or is properly – an impersonal verb: *"one fastens". If so, na care indómelya is not really a subject-less construction: rather a somewhat ethereal impersonal subject is inherent in this very form of the verb, though it is only perceived when it is not "overridden" by another, explicit subject.)  In Quenya, it would probably be permissible to slip in an explicit subject in the normal position and say (for instance) *na ilquen care indómelya, "wish that everyone does thy will". This would involve nothing more dramatic than merging the attested patterns subject + particle + finite verb and particle + finite verb + object (into subject + particle + finite verb + object). [VT43 does not consider the possibility of a subject-less construction; na care indómelya is apparently taken as a kind of imperative: "Do thy [own!] will!" rather than "let thy will be done".]

ámen anta síra ilaurëa massamma ·
Give us this day our daily bread,
ámen imperative particle á with a dative pronoun #men "to us, for us" directly suffixed (evidently #me "we, us" + dative ending -n), anta verbal stem "give", connecting with the imperative particle in the previous word to produce an imperative "give!" The dative form #men is the indirect object of this phrase, hence "give (to) us". síra "this day, today" (a somewhat surprising form; we might rather have expected *síre – see Lexical Commentary). ilaurëa "daily" (il-aurë-a "every-day-ly"), massamma "our bread" (#massa "bread" + -mma pronominal ending denoting exclusive "our", as in Átaremma in the first line).

ar ámen apsene úcaremmar sív' emme apsenet tien i úcarer emmen. 
and forgive us our trespasses as we forgive those who trespass against us.
ar "and", ámen imperative particle á combined with the dative pronoun #men "for us, to us" as above. apsene stem of the verb "forgive", connecting with the imperative particle and the suffixed dative pronoun to produce a phrase meaning "forgive us". Notice that what is in English would be the direct object of the verb "forgive" is in Quenya the indirect object instead: In Quenya, the direct object is evidently the matter that is forgiven, while the indirect object (the dative object) is the person that is forgiven. This is evident from the next word: úcaremmar "our sins", which is  #úcare "sin, misdeed, trespass" + the ending -mma for exclusive "our" + the plural ending -r. (Less probably this could be #úcar "sin, misdeed, trespass" + a connecting vowel e + the other endings; but see úcaremmar in the Lexical commentary.) sív' "as", elided form of *síve (the final vowel e dropping out since the next word also begins in e – there is however no hard-and-fast rule that such elisions have to occur whenever two similar vowels follow one another, cf. na aire esselya rather than *na air' esselya, but prepositions and particles, being unstressed, may be more susceptible to elision than other words). *Síve apparently means "as" when the speakers are comparing with something in their own proximity; see note on tambe and *síve below. emme emphatic pronoun, exclusive "we" (emphatic we to contrast with those who trespass against us). apsenet probably *"forgive them", aorist tense with the pronominal suffix -t for "them" as direct object. This is one of only two published examples of a verb receiving one pronominal ending denoting the object only, and the very first example of a finite verb with such an ending (the other example being an infinitive: karitas "to do it", VT41:13, 17). In all other known examples, verb-forms that include a pronominal suffix denoting the object also have a suffix denoting the subject, the latter preceding the former. An example involving the same ending -t "them" as in apsenet is provided by the Cormallen Praise, that has andave laituvalmet for "long shall we praise them". Here the ending -t "them" is preceded by -lme- "we": object and subject respectively. Emme apsenet "we forgive them" may be seen as a reworked form of *apsenemmet, the subject being expressed as an independent pronoun instead of a suffix since "we" is to be emphatic, but the ending -t for "them" remains suffixed to the verb. tien apparently dative pronoun "(for) them" or "(to) them" (the dative of te, see Lexical commentary). This would be the indirect object of the verb "forgive", and since tien is followed by the relative sentence "who trespass against us", it is clear that the dative pronoun denotes the ones that are forgiven. As we have already observed, in Quenya the indirect (dative) object of "forgive" denotes the ones that are forgiven, the direct object the matter that is forgiven: ámen apsene úcaremmar, "forgive us [#men, indirect object] our trespasses [úcaremmar, direct object]". The -t suffixed to the verb "forgive" in emme apsenet must likewise be the direct object, "we forgive them", but again, this "them" must refer to the things that are forgiven rather than the people who are forgiven: the people are referred to by the independent dative object tien instead. Tolkien apparently used the wording *"forgive us our trespasses as we forgive them [that is, trespasses] for the benefit of those [tien, dative] who trespass against us". i relative pronoun "who", úcarer verb "trespass" or "sin", literally rather "do misdeeds": aorist tense with the plural ending -r. (Based on other examples we would rather expect *úcarir, and probably also *apsenit rather than apsenet above – see care in the Lexical commentary: Regarding the formation of the aorist, Tolkien may have been in a somewhat unorthodox "phase" when he wrote this text, compared to the system he used both earlier and later.) emmen "against us" (exclusive). This is the pronoun emme (attested earlier in the sentence) with the dative ending -n, our first example of an emphatic pronoun with a case ending. This is also our first example of the dative being used to denote an indirect object adversely affected by the verbal action, hence the English translation "against us" rather than "for us, to us". All previously attested examples of the dative are used to denote indirect objects that benefit from the verbal action, e.g. nin "for me" in the sentence sí man i yulma nin enquantuva? "now who will refill the cup for me?" in Namárië. (As far as grammar is concerned, tien i úcarer emmen could probably also be interpreted **"those who trespass for us"; the context must be taken into account when determining precisely how the dative is to be understood.)
	Again we see Tolkien basing the Quenya version of the prayer on English translations rather than the Greek text of Matthew 6:12, which reads tois opheiletais hemôn = "our debtors" rather than the longer paraphrase "those who trespass (or, sin) against us". This wording is quite typical for English translations.

Note on tambe and *síve: Both of these words are translated "as, like". Yet they are apparently not interchangeable. In na care indómelya cemende tambe Erumande, "thy will be done, on earth as it is in heaven", the word "as" points far away from the speakers (literally all the way to heaven). On the other hand, in the sentence sív' emme apsenet tien i úcarer emmen, "as we forgive those who trespass against us", the word "as" refers to the situation of the speakers themselves. Thus, the distinction apparently has to do with the distance between the speaker and the thing/situation "as" refers to. For instance:

*Caruvalmes síve queni sinome oi acárier ta, 
"We will do it like people in this place have always done that,"
*ar lá tambe carintes i ostosse.
"and not like they do it in the city."

The first "like" refers to a situation close to the speaker, the other to a situation that is not close to the speaker. Presumably one could use the evidently "neutral" word for "as, like", namely ve, for both sív[e] and tambe (indeed both forms seem to include ve, see Lexical Commentary) – but Tolkien apparently built into Quenya the possibility of making some fine distinctions that are not regularly expressed in English. Since Quenya is in many ways the language of Tolkien's mythos, the tongue of the High Elves of the Blessed Realm, it is not surprising that he tried to make it rich and full of subtle nuances.

Álame tulya úsahtienna mal áme etelehta ulcullo : násie :
And lead us not into temptation, but deliver us from evil. Amen.
(The Quenya text has no initial "and".) Álame is the imperative particle á with a suffixed negation #la "not" followed by yet another suffix, the now familiar #me "us", here occurring without the dative ending -n: this is a direct object, not an indirect one. tulya stem of the verb lead, which combined with álame forms the imperative phrase "do not lead us". úsahtienna "into temptation", clearly #úsahtie "temptation" + the allative ending -nna "to, into". mal but (wholly different from previously attested words of the same meaning), áme imperative particle á + suffixed pronoun #me "us". etelehta stem of verb "deliver, free", connecting with áme to form an imperative phrase deliver us. ulcullo from evil, incorporating the ablative ending -llo "from". The noun "evil" to which it is attached can be either #ulcu or *ulco with a stem #ulcu- (see Lexical Commentary). Conceivably this word could mean "the evil one" (the devil) rather than "evil" as an abstract. The Greek phrase tou ponerou can be translated both ways, and some modern versions do prefer the alternative wording: "Save us from the evil one" (Matthew 6:12 in The Jerusalem Bible, which version Tolkien himself translated a minor part of: Letters:378). In Ephesians 6:14-16, most translators take tou ponerou as referring to the devil: "Stand your ground...always carrying the shield of faith so that you can use it to put out the burning arrows of the evil one." We cannot be certain what precise meaning Tolkien intended #ulcu (or *ulco) to have, "evil" or "evil one". The shape of the word itself may suggest the latter, but if it is not an abstract, we would probably expect the article i "the" before it to express "the evil one" – unless it is actually a name of the "Evil One", in which case we would have expected it to be capitalized.
	Some versions of the prayer slip in a doxology at the end: "For thine is the kingdom, and the power, and the glory, for ever. Amen" (Matthew 6:13; cf. 1 Chronicles 29:11 and Revelation 4:11). However, these words do not occur in some of the oldest Greek manuscripts: Modern Greek master texts (like those prepared by Westcott/Hort, or the Aland edition) typically omit them, as do a number of modern translations. Of this spurious doxology, Tolkien only included the final "amen!" in his Quenya version of the prayer: násie, probably literally *"this is [so]" (see Lexical Commentary). Evidently it was a concern of his that the text he translated should be genuine. From a linguistic point of view we may regret the omission of the full doxology, for it would have been interesting to see how Tolkien would have handled the independent possessive pronoun thine (would the long-hypothesized form *elya have been confirmed?)

Here the syntax relating to the imperative particle á may be summarized. The Lord's Prayer provides four examples: ámen anta "give us", ámen apsene "forgive us", áme etelehta "deliver us" and (with both a negation -la- and a pronominal ending -me suffixed) álame tulya "lead us not". To these examples may be added á hyame for "pray" in Hail Mary (see below). In the latter example we see the imperative particle by itself, without suffixes, as we do in the sentence á vala Manwe "may Manwe order it" (or literally *"do rule Manwe") in WJ:404. The particle also occurs by itself, in the variant (short) form a, in a sentence from the Cormallen Praise: A laita te, laita te, "bless them, bless them".
	The verb that follows the imperative particle á (standing alone or with negations/pronouns  suffixed) will appear as an uninflected stem. Anta, etelehta, tulya are examples of A-stems, or "derived" verbs (which must also be the case with vala "rule" in á vala Manwe). On the other hand, apsene and hyame would seem to represent "basic" verbs, the essential component of which is just a naked root with no suffixed verbal ending like -ta or -ya (in apsene we may have an element prefixed to the root, but that is irrelevant). Such a verb adds an -e, evidently representing primitive short -i, when the verb appears as an infinitival or uninflected "stem". Á hyame "pray!" may be compared to the phrase áva kare in WJ:371: "A longer form áva...which shows combination with the imperative particle *â, was commonly used as a negative imperative 'Don't!', either used alone or with an uninflected verbal stem, as áva kare!" – a negative command "don't do it!" (WJ:371). Kare here counts as the "uninflected verbal stem" of the verb kar- "make, do", itself representing the naked root kar (LR:362). The negation (áva instead of á) does not affect the syntax; one could certainly scramble the attested examples á hyame and áva kare to produce *áva hyame "don't pray!" and *á kare "do!" The uninflected verbal stems coincide in form with certain tense-forms: an A-stem like anta, as well as the actually infinitival stems hyame and kare, could by their form also be examples of the aorist. However, when preceded by the imperative particle á (or its negated forms áva, ála) such a form must be taken as infinitival/uninflected.
The Quenya versions of the Lord's Prayer and Hail Mary reveal one new thing about the imperative particle: it easily attracts pronominal elements. The pronoun denoting the object of the imperative phrase (in accusative for a direct object or dative for an indirect object) may be directly suffixed to the imperative particle, before the verb follows. Hence we have for instance áme etelehta "deliver us", ámen anta "give (to) us". Yet the sentence a laita te "bless them" in LotR has the pronoun following the verb. We must assume that te "them" could also in this case have been suffixed to the imperative particle, so that "bless them!" would be expressed as *Áte laita, "do-them bless!" Conversely, in light of this example from LotR we must assume that the pronouns could have been placed after the verb also in the text before us: *á anta men "give us", *á apsene men "forgive us", á etelehta me "deliver us", *ála tulya me "do not lead us". Yet it may be a feature of Quenya grammar that when a short pronoun that functions as a direct or indirect object cannot be suffixed to this verb (which is perhaps always impossible in the case of an indirect/dative object), then the pronoun typically appears before the verb instead – even though the preferred word order is otherwise subject-verb-object rather than subject-object-verb. Compare such French constructions as je t'aime, though French is normally subject-verb-object and not subject-object-verb; the Quenya equivalent can be found in LR:61: Inye tye-méla "I love thee" with tye "thee" prefixed to the verb rather than following it. Even in Namárië (including the prose version) we have sí man i yulma nin enquantuva? for "who now will refill the cup for me?"; notice that the dative pronoun nin comes before the verb, though its equivalent "for me" in the English translation comes after it. It seems that when placed in front of the verb, such short pronouns easily glue themselves to a preceding particle when such is present. In light of the examples found in the text before us, an imperative "refill the cup for me!" would probably be *ánin enquate i yulma! with nin "for me" directly suffixed to the imperative particle.

II. HAIL MARY

Aia María quanta Eruanno
Hail Mary full of grace,
Aia "hail" (later form/alternative spelling of aiya), María "Mary" (the "Quenya" form is based on the Latin pronunciation, as is Yésus = "Jesus" later), quanta "full", Eruanno "of grace" – evidently the genitive of *Eruanna "grace" or literally *"God-gift". This example shows that "full of" something is rendered as quanta + genitive. This use of the genitive has never been attested before. [Earlier versions of the Quenya Ave Maria here uses the instrumental case instead: VT43:26, 27.]

i Héru as elye ·
the Lord is with thee.
i article "the", Héru "Lord" (other sources have heru with a short e), as "with", elye "thee" (or "thou", which is the meaning this word has in Namárië; we know little of what case Quenya prepositions normally govern, accusative or nominative). It will be noted that there is no Quenya word corresponding to "is" in the English version. Presumably it would have been possible to slip in such a word (before a prepositional phrase denoting a position it would probably be ëa rather than ná, hence *i Héru ëa as elye) – but it is clearly not required. This is a nominal sentence, the word "is" being left out and understood. Such constructions are common enough in the languages of our own world (e.g. Russian and many Semitic tongues), and this construction may be common or even dominant in Eldarin as well. In Hail Mary, this line is the first of three consecutive nominal sentences. Such constructions are not unheard of in material that has been published earlier, either: in LR:47 we have ilya sí maller raikar for *"now all roads [are] bent". Vahaiya sín atalante Tolkien himself translated "far away now (is) the Downfallen", the parenthetical "is" clearly indicating that this copula is not directly expressed in Quenya (SD:247). It may be that nominal sentences without an explicit copula are normal rather than exceptional in Quenya.
	As noted above, it would be possible to read aselye (as one word). If so, this is better taken as a preposition as "with" + the pronominal ending -lye "thou" (or in this context "thee"), with a connecting vowel -e- inserted before the ending to avoid an impossible consonant cluster (cf. e before another pronominal ending in Átar-e-mma). Alternatively, the preposition could be #ase, the -e being part of it. This would in any case be the first known example of a preposition with a pronominal ending. There are, however, some arguments against reading aselye as one word. For one thing, s would then become intervocalic, and intervocalic s is normally voiced to z, later becoming r, so that we would have seen **arelye instead. (As long as we do not know anything about the etymology of #as(e) "with", it is of course possible that it could represent earlier *aþ(e), since s from þ in no case became z > r; see the entry nísi in the Lexical Commentary below for an example. Yet this seems like an ad hoc theory.) The other argument against the reading aselye is that Quenya as we know it does not attach pronominal suffixes to prepositions, though we seem to have only one example to go on: Namárië, including the "prose version" in RGEO:67 where metric considerations are of no concern, reads imbë met for "between us". If independent pronouns were readily replaced by the corresponding pronominal ending following prepositions, we would expect *imbemmet (?) instead. [However, VT43 cites examples of Quenya prepositions that do take pronominal endings. The mystery of why s fails to become r remains, though.]

aistana elye imíca nísi :
Blessed art thou among women
aistana "blessed" (evidently a verb #aista- "bless" + the past participle ending -na), elye "thou" (emphatic form), imíca "among", nísi plural of nís "woman" (according to all other sources, the plural ought to be nissi instead; see the Lexical Commentary). Just like in the sentence i Héru as elye "the Lord [is] with thee" above, the verb "is" is left out and understood. 

ar aistana i yáve mónalyo Yésus :
and blessed is the fruit of thy womb Jesus.
ar "and", aistana "blessed" as above, i "the", yáve "fruit", mónalyo "of thy womb", which is #móna "womb" + the pronominal ending -lya "thy" + the genitive ending -o "of", that displaces a final -a (cf. Vardo as the genitive of Varda in Namárië), Yésus "Jesus". Yet again, the verb "is" is understood; there is no copula between aistana and i yáve. Notice that yáve receives the article i though it is also governed by a genitive that might be thought to determine it sufficiently. Other examples seem to indicate that it is inconsequential to the meaning whether the article is included or not when the noun is also governed by a genitive; it is to be considered definite in either case. The phrase i yáve mónalyo represents the same pattern as i Equessi Rúmilo "the sayings of Rúmil" in WJ:398; the article is included. On the other hand, Indis i·Kiryamo "The Mariner's Wife" in UT:8 omits the article before indis "wife", but it is still definite because of the following genitive; this does not mean "a wife of the mariner". One question remains unanswered: Would it have been permissible to include the article if the genitive had preceded the word it governs (known to be a possible or even preferred word order – see below), or would *mónalyo i yáve, *Rúmilo i Equessi, *I Kiryamo i Indis be just as wrong as thy womb's the fruit, Rúmil's the sayings, the Mariner's the Wife in English?

Aire María Eruo ontaril
Holy Mary mother of God,
Aire "holy", María "Mary", Eruo "God's" (Eru + genitive ending -o), ontaril "mother" or more literally *"begetter" (with a feminine ending). Unlike the phrase i yáve mónalyo above, the genitive here comes before the noun it governs: Eruo ontaril is literally "God's mother/begetter" in that order. Above we quoted some of the numerous attested examples of the opposite order, with the genitive following its noun instead. It is interesting to notice that while the "poetic" version of Namárië has rámar aldaron for "the wings of trees" (kenning for leaves), the prose version in RGEO:66 has aldaron rámar instead. Tolkien moved the genitive from a position following the noun it governs to a position preceding it. The latter is evidently the preferred order in normal prose, though exceptions abound.

á hyame rámen úcarindor
pray for us sinners
á hyame "pray", á being the imperative particle and hyame being an uninflected verbal stem "pray". The form rámen is one of the most obscure words in this text. It evidently means "for us", for which meaning we would expect to see a dative pronoun #men, attested several times above (incidentally suffixed to the imperative particle á). Sure enough, rámen may seem to include #men, but what does the prefix #rá- mean? It seems superfluous to achieve the desired meaning. Conceivably this could be a specialized form of the dative, meaning something like *"on behalf of us", but the precise semantic impact of this word must remain a mystery for now. [See the entry rámen in the Etymological analysis for further discussion.] úcarindor "sinners", #úcarindo "sinner" with the plural ending -r. The word literally means rather *"evil-doers"; see the Lexical commentary. In UT:317, Tolkien sets out a grammatical rule that "in Quenya in the case of two declinable names in apposition only the last is declined". This "last declinable word" rule apparently does not apply when a pronoun and a noun stand in apposition. The dative case is evidently indicated by means of the ending -n as the final element of rámen, and úcarindor "sinners" (here standing in apposition to the pronoun rámen "for us") appears in the nominative rather than the dative plural (which would be *úcarindoin, according to the Plotz declension).

sí ar lúmesse ya firuvamme : násie :
now and in the hour of our death.  Amen.
sí "now", ar "and", lúmesse locative of lúme "hour", ya "which", firuvamme *"we shall die" (fir-uva-mme "die-shall-we"). The ending -mme represents an exclusive "we", the natural form to use here since the one that is addressed is not included in "we": This is a group ("us sinners") addressing someone outside that group (Mary, among Catholics held to be sinless), not another sinner within the group. – As for lúmesse ya firuvamme, these Quenya words literally mean *"in [the] hour that we shall die"; Tolkien did not directly translate the English wording "in the hour of our death" (the literal Quenya equivalent of which would have been rather *i lúmesse qualmemmo). The construction lúmesse ya firuvamme may be seen as a shortening of the syntactically "fuller" *lúmesse yasse firuvamme, "in [the] hour in which we shall die", the relative pronoun ya receiving the locative ending as well (ya with the plural locative ending -ssen is attested in Namárië in LotR, that has yassen for "wherein" referring to the plural word oromardi "high halls"). But this "full" construction would perhaps be perceived as somewhat cumbersome, the locative ending occurring in two consecutive words, and so ya "that, which" is used like English that in a phrase like "the year that we moved" (instead of "the year in which we moved"). – Like the Lord's Prayer, Hail Mary ends in a násie "amen" or *"so it is".

4. Lexical/Etymological Commentary: Discussion of Individual Words

á, imperative particle used in conjunction with an uninflected verbal stem: á hyame pray! The particle has no ready English equivalent; it is simply used in conjunction with a verbal stem to make it clear that this verb is to be taken as an imperative. The sentence á vala Manwe in WJ:404 Tolkien translated "may Manwe order it"; a more literal translation could be *do rule Manwe (if we make an effort to translate á as a separate word). This á would represent primitive â, said to be an "imperative particle...originally independent and variable in place" (WJ:365, 371). As mentioned in the Syntactical Commentary above, the imperative particle occurs in LotR in the variant form a (as a short vowel) as part of the Cormallen Praise: A laita te, laita te. This is translated "bless them, bless them" in Letters:308; more literally it is *o bless them, bless them. The text before us indicates that short pronouns (accusative or dative) may be suffixed directly to this particle: áme do [something to] us, ámen do [something] for us; see separate entry áme for further discussion. The particle also appears in a negated form #ála, q.v.
aia, interjection hail. Only the spelling is new; this interjection is attested in LotR. Frodo "speaking in tongues" in Cirith Ungol cried Aiya Eärendil Elenion Ancalima = Hail Eärendil, brightest of stars (translated in Letters:385). As for the variant spellings, compare primitive wâyâ envelope yielding both vaia and vaiya in Quenya (LR:397 s.v. way-). Already in his very early notes on "Qenya" phonology, Tolkien mentioned the variation aiy-/ai-, noting that a word like paiyan ("oration") was "also written paian" (Parma Eldalamberon #12 p. 8). It is interesting to notice that PM:363, 364 mentions Máyar as an alternative form of Maiar (the lesser spirits of the race of the Valar, cf. MR:340). It seems reasonable to assume that the oldest Quenya form of primitive wâyâ envelope was *wáya (paralleling Máyar), later becoming (*waiya >) vaiya and still later vaia (paralleling Maiar; at the same stage that had vaiya, the lesser Ainur would presumably be termed *Maiyar). Aiya and aia as variant words for hail may thus simply represent an older and a "modern" form of the same word; the difference in pronunciation is in any case slight, and in the case of paiyan vs. paian Tolkien seemingly implied that the variation is merely orthographic. (The oldest forms of aia would be appreciably different: archaic Quenya *áya and primitive Elvish *âyâ.) As for the precise etymology of this word, we cannot be certain what Tolkien intended. The first part of *âyâ could somehow be related to the Quenya vocative particle a, as in Treebeard's greeting to Celeborn and Galadriel: a vanimar o beautiful ones (translated in Letters:308). The ending *-yâ is frequently used to derive both adjectives and verbs; perhaps Quenya ai(y)a can also be used as a verb, like English to hail. It is, however, interesting to notice that a word similar to our suggested oldest Quenya form of aia/aiya, namely *áya, is actually attested in PM:363: "Quenya áya meant...'awe'." This is the same source (indeed the same page) that provides the form Máyar rather than Maiar, so áya and Máyar most likely belong to the same stage of Quenya. If Máyar later became Maiar, áya awe presumably also turned into *aia - wholly similar to the word for hail used in the text before us. Is it, indeed, the same word, so that we could drop the asterisks? If so, the Quenya interjection ai(y)a hail actually or originally means awe, and its use as a greeting would in origin be an expression of deep respect felt by the speaker for the one that is being greeted. If this is the correct etymology, aia hail does not represent primitive Elvish *âyâ as suggested above, but primitive gâyâ, a form given in PM:363. The original meaning was harsher than just "awe"; Tolkien glossed it "terror, great fear". (Tolkien imagined that in Quenya, the meaning was softened because after the regular loss of initial g-, the word came to be associated with Valarin ayanu- or ayanûz, a spirit of Eru's first creation, which word was adapted to Quenya as Ainu; see PM:364 and WJ:399. The Valar being the most prominent Ainur in Arda, áya came to refer especially to the awe the Elves felt for these mighty spirits, and the word took on a noble sense.) Primitive gâyâ was derived from a Common Eldarin stem gaya "awe, dread" (cf. gáyas "fear" in the Etymologies, LR:358; this could be an extended form of gaya).
aire, adjective holy: na aire esselya *may thy name (be) holy, aire María holy Mary. One's first assumption would be that this is the same element aire as in Namárië, in the compound airetári-lírinen in...her song, holy and queenly (literally rather *"by holy-queen-song"). In the prose version of Namárië, Tolkien rephrased this into lírinen aire-tário, rendered song-in holy-queen's in his interlinear translation (RGEO:67). Here one cannot avoid getting the impression that aire is the word for holy (and as I shall demonstrate, this is probably what Tolkien originally intended). However, in a post-LotR source this adjective is given as aira instead: PM:363. The primitive form is not quoted there, but we can evidently find it in WJ:400: gairâ awful, fearful said to come from the stem gay- astound, make aghast, clearly the same as gaya awe, dread in PM:363. (The fact that this stem may be glossed both as a noun and a verb should not be allowed to trouble us, since the glosses of a primitive root-word often cannot be "exact": Rather than being a useable word itself, the root is raw-material for actual words, so the glosses only hint at the general meaning: The glosses "astound, make aghast" and "awe, dread" obviously revolve around the same theme.) The phonetic development gairâ > aira is simple enough, and the semantic development from awful, fearful to holy is not implausible either, if what is holy is that which is "awful" in the true sense of the word: awe-inspiring, object of reverent fear. (In trying to explain why primitive gairâ > Quenya aira came to acquire a more elevated sense, Tolkien also let the "loremasters" invoke the influence from Valarin ayanu- or ayanûz. See aia above.) In gairâ, we see the relatively well-attested adjectival ending -râ (cf. for instance such a primitive form as ubrâ abundant from ub- abound, LR:396, or indeed primitive gaisrâ dreadful from gáyas- fear in LR:358: very similar to gairâ in both form and meaning). Yet all of this may in a way be beside the point, for an ancestral form gairâ is only capable of yielding Q aira, and in the text before us the word appears as aire instead. Aire could of course be the plural form of aira (in such a case representing older *airai), but it cannot be plural here, since the nouns it modifies – "thy name" and "Mary" – are both singulars occurring separately. It could also be a nominal form of aira: "The adjective aira was the nearest equivalent to 'holy', and the noun airë to 'sanctity'. Airë was used by the Eldar as a title of address to the Valar and the greater Máyar. Varda would be addressed as Airë Tári. (Cf. Galadriel's Lament, where it is said that the stars trembled at the sound of the holy queen's voice...)" (PM:363-364, reproducing a source no earlier than February 1968, cf. PM:331.) This, then, is how Tolkien now wanted to explain the element aire in airetári-lírinen in Namárië. Yet the text before us, certainly written long before 1968, gives away that this was not his original idea. True, aire María for holy Mary could be explained as a construction similar to Airë Tári Holy Queen, or literally *(your) sanctity/holiness, (the) Queen. If Varda (Elbereth) can be addressed as Airë or "Sanctity", we must assume that this title is equally applicable to Mary as she appears in Catholic thought: Indeed Tolkien stated that the good peoples of Middle-earth "may call on a Vala (as Elbereth), as a Catholic might on a Saint" (Letters:193, footnote). Yet we cannot explain na aire esselya in the same way; assuming that this is literally *"may thy name [be] a sanctity" seems rather far-fetched. The conclusion that Tolkien when writing the texts before us thought of aire as an adjective and not as a noun may not be literally inescapable, but it is overwhelmingly probable. Originally Tolkien seems to have imagined a different etymology. The past participle aistana blessed (see below) may very well be related to aire holy; if so it gives away that the r of the latter word was originally s: In Quenya, s in certain positions became voiced to z, in turn becoming r; however, in front of an unvoiced plosive like t (as in aistana, q.v.), it could not change. If aire was once *aize < *aise, we may assume an even earlier, primitive form *gaisi that would allow us to connect this adjective with gais-, cited in LR:358 as one primitive incarnation of the stem gáyas- fear. We have already pointed out that this could be merely a variant of the gay- astound, make aghast or gaya awe, dread that appears in later sources (PM:363, WJ:400) – exactly the stem(s) from which Tolkien would later derive the word for "holy". We need not doubt that the primitive adjective ended in -i; this is evident from the past tense verb airitáne hallowed, occurring in the Ms. Tolkien Drawing 91, 41v, dating to ca. 1966 and now at the Bodleian (see Vinyar Tengwar #32, November 1993, page 7, where Carl F. Hostetter volunteers this information from an unpublished manuscript). This probably represents primitive *gaisitâ-nê, the verb *gaisitâ- hallow being constructed from *gaisi- holy with the verbal ending -tâ, here causative: hence make holy = hallow. As for the adjectival ending -i in *gaisi (becoming Quenya -e when final), compare primitive karani red yielding Quenya karne (LR:362 s.v. karán-). If we dare to start speculating why Tolkien eventually decided to change the adjective holy from aire to aira, the very word karne (carne) may – perhaps – provide a hint. In the first edition of LotR, the Ent Bregalad in a song used the word carnemírië of his rowans (LotR Volume 2, Book Three, chapter IV). In Letters:224, Tolkien explained that this word means "with adornment of red jewels", literally rather *red-jeweled. The adjective carne-, descended from older karani, here appears as a prefix. Yet the change of primitive short -i to -e was only supposed to occur finally. Where not final, as in a compound, this vowel maintained its original quality. Compare Quenya varne brown, derived from a stem barán- (just like karani > Q carne red comes from karán-) and undoubtedly meant to represent a primitive word *barani: In the case of varne, Tolkien explicitly noted that this becomes varni- when followed by another element (LR:351). Obviously carne red likewise ought to appear as carni- in compounds, and hence Tolkien changed the word carnemírië to carnimírië when the revised version of LotR appeared in 1966. With this we finally catch up with our point: if carne red becomes carni- in compounds (the i of primitive karani retaining its original quality when not final), then an adjective aire holy derived from *gaisi likewise ought to manifest as airi- in compounds. Airetári in Namárië "should" have been *airitári instead! Yet Tolkien failed to correct this when he emended carnemírië to carnimírië. If our theory is correct, Tolkien may in the end have felt that he had no choice but to reinterpret the aire of airetári. A (singular) Quenya adjective in -e can only represent a primitive form in -i, and this -i- should be unchanged whenever not final; hence there is simply no way the first element of airetári can be an adjective. However, Tolkien readily came up with a new interpretation that would still leave the translation of Namárië in LotR more or less correct: While ómaryo airetári-lírinen may be rendered in the voice of her song, holy and queenly, it "turned out" that this aire is not the adjective holy after all. It is "actually" a noun sanctity, formed from the real adjective holy, which is aira. Thus Tolkien managed to plausibly explain (away) the linguistic inconsistencies, though they would have troubled very few readers! However, his translation of the Lord's Prayer, probably about contemporaneous with the publishing of LotR, gives away that originally aire was precisely what it would seem to be in Namárië: the adjective holy. The alternative explanation must have emerged very late; airitáne rather than *airatáne for hallowed in a late (ca. 1966) manuscript seems to indicate that Tolkien at this point still thought of aire, airi- as the word for holy. Earlier, he perhaps planned to explain Airetári (rather than *Airitári) in Namárië as a form coined on analogy with the simplex aire. Another solution could be that this is better taken as a loose compound Aire Tári (a two-word spelling is actually used in PM:363), though it "happens" to be written in one word in the text in LotR.
aistana, past participle blessed, indicating a verbal stem #aista- bless. The ending -na forming past participles is well attested. Compare for instance the verb car- (kar-) make quoted in the Etymologies (LR:362 s.v. kar-, there in the first person aorist: karin) with its past participle #carna made, attested as part of a compound in MR:408. This ending descends from primitive -nâ: compare such a primitive "past participle" as skalnâ (> Quenya halda) hidden vs. the stem skal1- hide, LR:386. However, in Quenya the past participle ending also appears in a longer form -ina. Examples like hastaina marred (MR:254) would seem to suggest that this longer form would be used in the case of a verb in -ta. Perhaps the past participle of #aista- bless appears as aistana rather than **aistaina because of euphony, the diphthong ai in two concomitant syllables being disliked. – The verb #aista- bless is not previously attested. It is obviously not to be equated with aista to dread in the Etymologies (LR:358 s.v. gáyas- fear), though in both cases we are probably to assume a primitive form *gaistâ-. The verb aista- would then include the same stem as in (*gaisi >) aire holy discussed above, though subsequent sound-changes have made the words somewhat divergent in form: intervocalic s is voiced to z and then becomes r in Noldorin Quenya, but in front of an unvoiced plosive like t, an s remains unchanged (with *gaistâ- > Q aista- but *gaisi > Q aire compare primitive bestâ matrimony > Q vesta but primitive besû married pair > Q veru, LR:352 s.v. bes-, the latter form arising via *vezu). As indicated in the discussion of aire above, the original meaning of the relevant stem has to do with fear and dread rather than holiness: what is "holy" is in origin perceived as that which is fearful or awe-inspiring. It may be that in a way, the verb aista to dread in the Etymologies is indeed the same as its homonym bless in the text before us: Tolkien simply reinterpreted the semantic development (or rather re-coined an earlier word from much the same elements as before, but then applied them with somewhat different shades of meaning). In aista- to dread, clearly meant to come from *gaistâ-, the verbal ending -tâ > -ta adds little to the meaning of the stem gáyas- fear (if we take this gloss as a verb rather than a noun). Compare a Quenya verb like onta- beget, derived from a stem ono- of exactly the same meaning (LR:379; see ontaril). Yet this ending often has a stronger meaning than simply signaling that "this is a verb". It can be causative (see under tulya regarding primitive tultâ-), but also declarative: Interestingly, this meaning is apparently prominent in another attested word for bless, namely laita (the cry a laita, laita te in the Cormallen Praise and SD:47 meaning bless them, bless them, Letters:308). The verb laita- would most likely be derived from a stem that must be either lay- or day- (since initial primitive d- normally becomes l- in Quenya). We know a base lay- that underlies words for green or summer (Letters:283, cf. QL:52 s.v. laya), but this seems a less than ideal candidate as the stem for a verb bless; on the other hand, it seems clear that Tolkien in the post-Etymologies period reckoned with a stem *day- having to do with greatness (of course unconnected with day- shadow in LR:354): Sindarin daer means great (as in Lond Daer Great Harbour, PM:329, and Athrad Daer/Dhaer Great Ford, WJ:335/338), and this adjective is probably meant to represent primitive *dairâ (with the same adjectival ending as in such primitive forms as gairâ, ubrâ, gaisrâ: see under aire above). Likely, Quenya laita- bless is to be referred to a primitive word *daitâ-, sc. the same stem *day- great with the verbal ending -tâ, that would here be declarative: *Daitâ- would mean magnify, that can of course mean to literally make big or great, but also praise by declaring great: When Frodo and Sam were hailed with the cry laita te, bless them, the onlookers would literally be encouraging one another to magnify them in the sense of declaring their greatness. In the case of the word #aista- in the text before us, that may also be translated bless, this semantic idea is however derived from another source – but the ending seems to have the same shade of meaning. In the case of *gaistâ-, Tolkien evidently imagined that the ending -tâ is again declarative, and since the stem gay(a)- or gáyas- has to do with fear and dread, the basic meaning would be to declare or recognize the fearfulness (awe-inspiring quality > holiness) of another: Aistana elye blessed (= recognized and declared as holy) art thou. Contrast the earlier interpretation of *gaistâ in the Etymologies, where the same suffix -tâ was simply used as a verb-former with little independent meaning and the descendant Quenya verb aista to dread differed only slightly in meaning from the stem gáyas- fear itself.
	#ála don't, only attested with a pronominal suffix -me us, in the phrase álame tulya don't-us lead, that is, do not lead us (into temptation). See áme, ámen concerning the pronominal ending -me. The first element of #ála is the imperative particle á, q.v. The second element is the negation not, clearly identical to the stem la- no, not (LR:367). Another word for don't, namely áva, appears in a later source. This word as well incorporates the imperative particle á, in this case combined with the negation vá, "an exclamation or particle expressing the will or wish of the speaker", to be interpreted I will not or Do not! depending on the context (WJ:371). LR:367 s.v. la- lists lá as the Quenya negation no, not, so #ála could be seen as á + lá just like áva is á + vá (in polysyllabic words, Quenya cannot normally have a long vowel in the final syllable, hence it is shortened: **álá > #ála and **ává > áva). As for the variation #ála in the Pater Noster vs. áva in Tolkien's later essay Quendi and Eldar, this is explained by Bill Welden's article Negation in Quenya (VT42:32-34): "Possibly soon after publication of The Lord of the Rings,"  Tolkien decided to drop the negative element al / la "not" (= the -la of ála). Among the new negations replacing it we find bâ as an element having to do with "negative command"; this is the source of -va in áva. For a while, #ála as a negative command don't! was thus a conceptually obsolete form, but since Welden also notes that Tolkien eventually resurrected the negative element ala, Quenya lexicographers may treat #ála as a valid word and a synonym of áva.
áme do [something to] us, ámen do [something] for us: the imperative particle á (q.v.) with pronominal endings, the following verb filling out the phrase and telling us what me(n) is the (in)direct object of. In #ála do not the negation #la has likewise been directly suffixed to á, and in álame the same pronominal ending as in áme occurs; see #ála above. – In this text, the accusative pronoun #me us (exclusive) and its dative variant #men only appear suffixed to this imperative particle and its negated form #ála do not. These pronouns were however attested previously, though in slightly different forms. The dual form of #me, namely met, appears in Namárië: this means *us (two), referring to Galadriel and Varda (another exclusive form, since Galadriel is not addressing Varda, but is singing about herself and Varda to Frodo, who obviously cannot be included in this "us"). The dative form #men (for) us was almost attested, so to speak, before. It has long been recognized that the word mel-lumna in LR:47, translated us-is-heavy (sc. *"is heavy for/to us"), includes an assimilated form of #men, the dative ending -n turning into l before another l (see for instance VT32:8 s.v. men-). For another example of assimilation *nl > ll, cf. Númellótë Flower of the West in UT:227; this is transparently númen west + lótë flower. The pronoun #me us is obviously related to the ending -mme we (in firuvamme) and the independent emphatic pronoun emme we.
anta, verb give. This word occurs already in the Qenya Lexicon (QL:31) as well as in some "Qenya" poems from the early thirties (MC:215, 221). However, this is our first attestation of this verb in an actual text that is more or less "mature" Quenya, though in the meantime this word had also appeared in the Etymologies. There it was derived from a stem ana1- (LR:348), defined to, towards and suggested to be a stemvowel-prefixed form of the prepositional element na1- of similar meaning (LR:374). The word quoted as the ancestral form of Quenya anta- is anta- to present, give; this would seem to indicate that this primitive verb was simply unchanged in Quenya. However, since Primitive Quendian short -a was lost at the Common Eldarin stage, we must assume that the oldest form was rather *antâ- with a long final vowel. The primitive verbal ending -tâ is well attested, sometimes with a causative meaning (again, see under tulya regarding primitive tultâ-). Since the meaning of the primitive stem itself has nothing to do with verbs but is prepositional or adverbial, -tâ here literally functions as a verb-former, and the original, basic meaning of *antâ- must be *bring (something) towards (someone else), hence present and then give.
apsene, verb forgive, not previously attested. Apart from making the "external" observation that this verb may echo English absolve, absolution, it is difficult to say anything certain about its intended etymology. The first element may somehow be related to #apa- after (as in Apanónar the After-born, an Elvish name of Mortal Men as the Second-born of Ilúvatar: WJ:387). The semantic relationships must however remain vague, all the more so when the element #sen is wholly obscure. [According to VT43:18, Tolkien derived apsene from sen "let loose, free, let go" supplied with a somewhat obscure prefix aba-, becoming ap- when the syncope brought b into contact with p.] #Apsen- forgive would most likely behave as a "basic" verb or consonant stem, so that the "uninflected stem" (here used in an infinitival sense) is apsene for older *apseni. According to the system Tolkien used elsewhere, this would become apseni- when any ending is added. However, in the text before us we also have the suffixed variant apsenet, not as we might expect *apsenit. It seems that when writing this text, Tolkien's evolution of his languages was in a "phase" where the variation -e vs. -i- did not take place, though he had used this system before and later returned to it; see care for a fuller discussion of this peculiarity. – The ending -t seen in apsenet is apparently the same pronominal suffix -t them as in laituvalmet we shall praise them in the Cormallen Praise. The whole phrase emme apsenet thus means we forgive them – sc. other people's sins/trespasses, not the offenders themselves, for they are apparently denoted by the dative pronoun tien instead: As we argued above, the direct object (accusative object) of #apsen- forgive is the matter that is forgiven, while the indirect object (dative object) is the person(s) forgiven. The object ending -t them may be a shortened and suffixed form of the independent accusative pronoun te them, concerning which see tien. It may also be related to the pronominal ending -nte they (UT:317 cf. 305), which could be a nasal-infixed version of -t.
ar, conjunction and, well known from Namárië and other sources. The Silmarillion Appendix, entry ar-, defines this element as beside, outside and adds that this is the origin of "Quenya ar 'and', Sindarin a". A similar explanation is given in the Etymologies (LR:349 s.v. ar2-), and this may well be Christopher Tolkien's source in this case. However, this entry in Etym. says nothing about the Sindarin (or Noldorin) conjunction; only Quenya ar is mentioned. Normally, we would expect a simple stem ar to become ar both in Quenya and Sindarin, not a in the latter. Indeed the Sindarin of the King's Letter has ar instead of a as the conjunction and (SD:128-129); however, a is found in LotR (the Cormallen Praise includes the words Daur a Berhael Frodo and Sam). The King's Letter, showing ar instead of a, was never published during Tolkien's lifetime, so he would not be "bound" by it. Besides the a of the Cormallen Praise, a later source also has ah; MR:304 gives Finrod ah Andreth for Finrod and Andreth. This reproduces a post-LotR source, so this ah Tolkien must have intended to be "compatible" with a in the already published LotR: It would seem that a manifests as ah when the next word begins in a vowel, or at least in a-. These examples from Sindarin seem to suggest that Tolkien now imagined the primitive stem yielding the conjunction to be *as rather than ar, for while the latter should have yielded ar both in Quenya and Sindarin, the former can indeed produce Quenya (*az >) ar and Sindarin a with a side-form ah that is used before vowels. Compare the stem os- round, about producing Noldorin/Sindarin o about, concerning, with "h before vowel, as o Hedhil concerning Elves [Edhil]" (LR:379). The h that turns up before vowels is a remnant of the s that the original stem ended in. Same for Sindarin ah and from *as: when the next word began in a consonant, h was almost inaudible and disappeared (*ah Berhael > a Berhael), but before a vowel it survived. The text before us provides new possible evidence supporting the notion that in the post-LotR period, the conjunction and is to be derived from a stem *as rather than ar: The preposition as with, here attested for the first time, could plausibly be related to the word for and.  See as for further discussion. Ar as the Sindarin word for and in the King's Letter may reflect the earlier concept of the stem being ar – evidently rejected shortly after the Letter was written, but before LotR was published.
aranielya, noun with pronominal ending: thy kingdom. Regarding the ending -lya thy, see esselya. #Aranie kingdom is a hitherto unknown word, but obviously related to aran king. The latter is undoubtedly to be referred to the stem ara- noble (PM:363, cf. the entry ar(a)- in the Silmarillion Appendix); aran could reflect an "extended" form *aran. Alternatively, aran could simply represent a primitive form derived from ara- by adding a masculine ending, like *arano. (A quite different etymology for the words for king was set out in the Etymologies, where aran is the Noldorin form only, corresponding to Quenya haran: See LR:360. However, aran later became the word for king in Quenya and Noldorin/Sindarin alike.) The word #aranie kingdom includes what is normally an abstract ending. The ending -ie (-ië) can be gerundial or infinitival (see UT:317, commenting on en-yalië), or it can correspond to English abstract endings like -ness, e.g. verie boldness (LR:352 s.v. ber-). If I had been presented with the word #aranie with no context or gloss, my best guess would probably have been that it means *kingship. When it is used for kingdom it may properly refer to the abstract reign of a king rather than to his realm as a physical place. However, precisely what is meant by Biblical references to "the Kingdom of God" is a matter for theologians rather than linguists. In the original Greek texts (Matthew 6:10, Luke 11:2), the word translated "kingdom" appears as basileia; this is also properly an abstract, and Tolkien may simply have carried its etymology over into Quenya (Greek basileus : basileia king : kingdom = Quenya aran : #aranie). In their Greek-English Lexicon of the New Testament, Arndt and Gingrich define basileia as "1. kingship, royal power, royal rule, kingdom... 2. kingdom, i.e., the territory ruled over by a king... 3. esp. the royal reign or kingdom of God, a chiefly eschatological concept." When coining the word #aranie for Quenya, Tolkien may have intended it to cover about the same shades of meaning. As for the meaning "the territory ruled over by a king", it is interesting to notice that the normally abstract ending -ie also appears in #nórie country (compounded and inflected in Namárië: sindanóriello out of a grey country). The stem is obviously ndor- as in the more usual word nóre land (LR:376, cf. WJ:413).
as, preposition with. As we argued in the entry ar above, it seems that Tolkien eventually decided that ar and is to be derived from a stem *as rather than ar as in earlier sources; the Sindarin cognates a, ah suggest this. The conjunction and and the preposition with could descend from the same stem; the semantic gap between them is not too wide for this to be plausible. All that remains to be explained is why the s of *as becomes r in ar and, but stays s in as with. The development s > z > r is a well-known phenomenon in Quenya, but Tolkien seems to have entertained various ideas about what precise environment triggers this development. In the Etymologies, s normally becomes (z >) r if it follows a vowel and there is no unvoiced consonant following it. Hence we have primitive besnô husband > Q verno (LR:352 s.v. bes-), and the stem ólos- produces Q olor dream (LR:379). In this scenario, Quenya ar and could come from primitive *as, while Q as with would have to represent a form where the s was originally followed by another, unvoiced consonant so that it could not be voiced to z (later > r). Probably this consonant would simply be another s; double ss is common and cannot become voiced (e.g. primitive bessê > Q vesse, LR:352 s.v. bes-; a form **vezze > **verre did not arise even though the group ss immediately followed a vowel). As with could then represent earlier *assa (or conceivably *asse or *asso), later shortened to as. Compare nisse woman having the shorter form nis, LR:375 s.v. ndis-: Quenya does not permit double consonants finally, so when the final vowel is omitted, ss had to be simplified to s. – However, Tolkien later decided that for s to be voiced to z (in turn becoming r), it is not enough that it follows a vowel; it has to be intervocalic, a second vowel following after it as well (presumably a voiced consonant following would also do the trick, so that we would still see primitive besnô > Q verno rather than **vesno). Above we quoted olor dream from the stem ólos as evidence for the change s > r. A later source (UT:396) similarly quotes the stem as olo-s, but now the Quenya word for dream is given as olos with the final s unchanged, and only in the plural does the change s > z > r occur: The plural form is cited as olozi/olori. Here the original s was intervocalic because of the plural ending -i that followed it. According to this new system (final -s being unchanged) it would be possible to derive as with directly from primitive *as. Now it is rather ar and that is the mysterious word; since the change to r has occurred, the original s must here have been intervocalic at an earlier stage. Perhaps we are to assume that ar < *az is shortened from *aza < *asa? If so, the Quenya preposition ara outside, beside could be re-explained as the same word with the final vowel intact (this vowel persisting when the word was used as a preposition, but disappearing when it was used as a conjunction and shortened).
Átaremma, noun with pronominal ending: our Father. Concerning the ending -mma our (here following a connecting vowel -e- to avoid an impossible consonant cluster) see separate entry. The word for father would here seem to be #átar; sources both earlier and later than this text have atar with a short initial vowel instead (QL:33, LR:349 s.v. ata-, WJ:402). Conceivably the vocative particle a (concerning which see aia above) is included here: *a Ataremma o Father of us being contracted to Átaremma. But if so, the integrated particle cannot be obligatory: The word atarinya "my father" in LR:70 is another vocative (Herendil talking to his father Elendil), even with a pronominal ending as in Átaremma, but this seemingly completely parallel example still does not show #átar- with a long vowel. Of course, this is a human son talking to a human father; it could be that #Átar with a lengthened vowel is rather a special strengthened form used when the title Father is applied to God. If so it may parallel Héru Lord in the Hail Mary-text; this word elsewhere appears as heru with a short e. – The word atar father, as it appears elsewhere, is in the Etymologies derived from a stem ata- that is likewise defined father (LR:349). The primitive form (one of the few ancestral forms that are explicitly identified as "PQ", Primitive Quendian) is also said to be atar, which Tolkien at this stage probably thought of as representing simply an extended form of the stem ata itself (*ata-r). This, according to Etym, produced Quenya atar pl. atari. Yet the plural #atári occurs as part of the compound Atanatári Fathers of Men which is attested several places, such as WJ:39 (also genitive plural Atanatárion in WJ:175). Tolkien repeatedly changed his mind about the precise shape of this word; the variants Atanatardi and Atanatarni are also found (WJ:174, 166/174). If atar father was to have the stem #atár- this would require a primitive form *atâr(-) with or without some short final vowel (cf. Anar sun being derived from primitive anâr, LR:348 s.v. anár-, and therefore having the plural form #anári – attested as part of a compound in PM:126 – instead of **anari). The stem-forms #atard- and #atarn- that Tolkien experimented with elsewhere (the first of which is hinted at already in the Qenya Lexicon, QL:33) would likewise require primitive forms including the "extra" consonant, probably *atardo and *atarno, respectively. Compare Quenya halatir kingsfisher becoming halatirn- before endings because the word descends from Primitive Quendian khalatirno (LR:394 s.v. tir-). Yet in the text before us, Tolkien wrote neither *Atáremma, *Atardemma, nor *Atarnemma when translating our Father, so this version of the Lord's Prayer cannot be contemporaneous with any of these other experiments. Átaremma itself may rather represent yet another experiment with the precise form and behavior of the Quenya word for father.
care, verb do, make. The Etymologies lists a stem kar- make, do or make, build, construct (LR:362). A Quenya verb karin I make, build is quoted; the same verb (in plural form) occurs in WJ:391, in the phrase i karir quettar ómainen, those who make words with voices. (The difference in spelling, kar- rather than car-, is of no importance; this persistent inconsistency is found throughout Tolkien's post-LotR material, and in theory both c and k represent the Tengwa calma in the "original manuscripts".) The form karir (carir) exemplifies the plural form of the aorist tense, in this case used to denote a "timeless truth". Car- is an example of a so-called basic verb, formed directly from a root (in this case kar-) without adding any ending (like the very frequent verbal endings -ta and -ya). In the primitive language, basic verbs could receive the ending *-i associated with the aorist (though whether this ending actually forms the aorist, or it is just a kind of stopgap and the mere absence of another ending indicates that the verb is to be understood as an aorist, is not entirely clear). In Quenya, final short *-i in the primitive language came out as -e (cf. for instance are day from primitive ari, LR:349 s.v. ar1-). The primitive aorist *kari likewise became care as in the text before us, but if one adds any ending so that *-i is not final, it retains its original quality: hence plural karir (carir) rather than *karer. As for semantics, the difference between aorist care, cari- and the continuative/"present" tense *cára may perhaps be compared to the distinction between English does as opposed to is doing (or makes vs. is making). If we have correctly interpreted the sentence na care indómelya as a subject-less construction *wish that [one] does thy will, it becomes clear why the aorist is used here: Much as in the phrase i karir quettar, where the idea is that the Elves (always, permanently, generally) make words, the idea is here that God's will should (always) be done. The aorist denotes an "indefinite" action, unlimited or unmarked as to time. On the other hand, *na cára indómelya with the continuative form of car- would perhaps rather be a prayer for a specific situation, expressing a wish that God's will is being done in one particular matter. – Not all of the aorist forms in the text before us behave quite like we would expect from other examples. Peculiarly, the ending -e does not seem to become -i- when an ending is added. One example of a "well-behaved" aorist has already been quoted several times: The late source reproduced in WJ:391 (ca. 1960) indicates that the plural aorist of car- is carir (there spelt karir). This agrees with much earlier material, far predating the text before us. Yet in the Lord's Prayer, where what is essentially the same verb occurs with a prefix, we find the form úcarer (q.v.) Why not *úcarir? Likewise, apsenet "[we] forgive them", probably another aorist, might be expected to appear as *apsenit instead; because of the suffix -t them the original ending *-i is not final and therefore should not change to -e. Yet these examples are not unique. In SD:290, reproducing a source from ca. 1945-46, we have the strange form ettuler for *come forth. Again we might expect *ettulir instead, according to the system Tolkien had used in the Etymologies (of ca. 1935+; LR:395 s.v. tul- has tulin rather than *tulen for I come) and the early LotR drafts (cf. sile vs. pl. silir rather than *siler in RS:324). The published LotR contains no example of an aorist, but interestingly, the forms carnemírië red-jeweled and airetári holy-queen that do occur in this work seem to display the same phonological oddity: The e of carne and aire represents primitive i (ancestral forms karani red, *gaisi holy), and where it is not final it "ought" to remain i. These examples, already discussed in the entry aire above, should evidently not be seen as casual "mistakes" made by Tolkien. Rather it seems that in the latter half of the forties and in the early fifties, his evolution of Quenya was in a phase where the original quality of -e descended from primitive short -i was nowhere preserved. Perhaps he imagined that extensive analogical leveling had taken place, so that though original -i "properly" became -e only when final, the new quality of the vowel was eventually introduced also where it was not final. Hence carir make as the pl. aorist of the verb car- was changed to #carer because of analogy with care makes (itself < *kari). But it would seem that Tolkien later (not later than 1959-60) changed his mind yet again and reestablished the earlier system, since the aorist karir/carir rather than **karer reappears in a source dating from about 1960 (WJ:391). Likewise Tolkien changed carnemírië to carnimírië in the revised edition of LotR (1966). Airetáre was kept in this form and not altered to *Airitári, but as we have already discussed, the initial element was reinterpreted to mean sanctity rather than holy.
cemende, inflected noun: (as?) on earth. The Silmarillion Appendix has an entry "kemen 'earth' in Kementári; a Quenya word referring to the earth as a flat floor beneath menel, the heavens". In the Etymologies, the stem kem- is defined soil, earth, yielding the Quenya words "kén (kemen)" (LR:363). This probably does not mean that kén has an alternative form kemen. When Etym. was written, the Quenya genitive ending was -(e)n, only later changed to -o, q.v. In some cases the words in -en are explicitly identified as genitive singulars; for instance, ailin pool, lake has the "g.sg." ailinen (LR:329 s.v. ay-). As for the stem kem-, Tolkien probably meant the Primitive Quendian word for soil, earth to be *keme, producing Common Eldarin *kêm (with endings *kem-). In Quenya *kêm became kén because High-Elven did not permit final -m, so that it had to be changed to the closest "permissible" sound, namely -n. Yet Quenya allowed medial m, so in this position the consonant remained unchanged; compare the stem talam producing Q talan floor, plural talami (LR:390). Hence in Etym. the word for earth is kén with a genitive singular kemen. As mentioned above, Tolkien later changed the genitive ending to -o, so we would expect kemen to become *kemo. However, the genitive kemen appeared in the narratives as part of Yavanna's title Kementári Queen of the Earth, literally *Earth's-Queen. Perhaps Tolkien was unwilling to change this to *Kemotári. This may be the reason why he reinterpreted kemen, making it the nominative form rather than the genitive; this would require nothing more dramatic than postulating an "extended" stem *kemen- (formed by means of ómataina, sc. reduplication of the stem-vowel [WJ:417], and a suffixed -n). Hence Kementári could stand and still be translated Queen of the Earth; the literal meaning had only changed from *Earth's-Queen to *Earth-Queen, with minimal semantic impact. – Kemen, cemen here appears in the strange inflected form cemende. This might seem to be a locative form of some kind, though it differs from the normal, well-attested locative in -sse (that also occurs in this text; see lúmesse). It is unclear whether the ending is -de or longer -nde (if the latter, it is here simplified to -de since the word already ended in -n); see Erumande. If the case in -(n)de is not a locative, it must be some kind of "comparative" case, indicating that cemende and Erumande are being compared to one another ("on earth as in heaven). It is interesting to notice that an ending -ndon signifying as or like occurs in some "Qenya" poems from the early thirties: wilwarindon as a butterfly, taurelasselindon like leaves of forests (MC:213-215; compare wilwarin butterfly, #taure-lasseli forest-leaves). It could be that -nde in the text before us is a later variant of this early -ndon. [In VT43, cemende is interpreted as cemen + -se, the latter element being a short locative ending which turns into -ze > -de following n. As I point out elsewhere, this development seems pretty ad hoc; normally ns would be expected to turn into a double ss, not nd.]
ëa, primarily a verb is or exists (UT:305/317, VT39:7), also imperative be! Notice that ëa is stronger than the simple copula ná, though both may be translated "is". The form ëa is also used as a noun (then more commonly spelt Eä), within Tolkien's mythos a name of the universe that came into being when Ilúvatar granted independent existence to the Music of the Ainur. However, in the text before us the word is apparently used to translate heaven (unless, as we suggested above, i ëa han ëa actually means *who is above the universe). The verb ëa is the basic word here, since its application as a noun is secondary: "The Elves called the World, the Universe, Eä – It is" (footnote in Letters:284). "This world, or Universe, [the Creator] calls Eä, an Elvish word that means 'It is' or 'Let it Be' " (MR:330). As for the primitive form of this word, strong hints are provided by what Tolkien wrote in Quendi and Eldar (VT39:6-7): "The former presence of intervocalic ñ, later lost in Quenya, could be detected by consideration of the relations between tëa 'indicates' and...tengwe 'sign', and comparison with ëa 'exists' beside engwe 'thing'." Tengwe sign represents primitive teñ-wê sign, token (VT39:17), the letter ñ denoting "ng" as in English "king" (LR:346, MR:350). Notice that primitive ñ + w produces Quenya ngw, while intervocalic ñ was lost: Tëa indicates (derived from the same root teñ [WJ:394] as teñ-wê > Q tengwe) is clearly meant to represent earlier *teñâ. Since Tolkien also mentions Quenya ëa exists and engwe thing in this context, we are obviously to assume that these descend from *eñâ and *eñ-wê (though he did not actually provide these primitive forms). It would seem that the primitive stem having to do with existence was *eñ- (*eñe). *Eñâ would be a primitive A-stem verb, the origin of Q ëa meaning is or exists. Yet ëa may also be interpreted as an imperative be!, and this meaning is of course relevant for the use of Eä as a name of the universe, since Eru gave existence to the Music of the Ainur by this very command: "I know the desire of your minds that what ye have seen should verily be...even as ye yourselves are, and yet other. Therefore I say: Eä! Let these things Be!" (Ainulindalë.) This imperative ëa may be referred to *eñ(e)  â, the latter element being the primitive imperative particle, "originally independent and variable in place" (WJ:365; compare the primitive imperative phrase hek(e) â > Quenya heka! be gone!, WJ:364-365). – The fact that the word ëa appears in the Lord's Prayer translation is an important clue regarding the dating, for this word (or at least Eä/Ëa as a name of the universe) does not seem to have entered Tolkien's mythos before 1951; see LR:338, MR:7, 31.
elye, emphatic pronoun: you, thou. Previously attested in Namárië (there spelt with a diaeresis: elyë); see emme below for further discussion. [If as elye should really read aselye in one word, the emphatic pronoun elye does not after all occur in this text.]
emme, emphatic pronoun: exclusive we. Also with dative ending: emmen, (for) us. A new word in itself, but one that reassuringly confirms a pattern that has long been recognized: that pronominal endings can be turned into independent, emphatic pronouns by prefixing e-. Until now, our sole example has been elyë thou (or, since it is emphatic, even thou) in Namárië. This is an emphatic, independent pronoun corresponding to the pronominal ending -lyë, as is clearly seen in the final line of the song: Nai hiruvalyë Valimar! Nai elyë hiruva! Maybe thou shalt find Valimar! Maybe even thou shalt find it! For the ending -mme denoting exclusive we, see firuvamme; emme thus has the same relationship to the ending -mme as elye has to the ending -lye. (We know only one more emphatic pronoun, the first person form inye I in LR:61, that connects with the pronominal ending -nye. The form inye rather than **enyë has been regarded as an exception to the normal rule [the prefixed i- in this case may reflect the stem-vowel of ni2- I, LR:378]. The form emme supports the theory that inye is an exception, the prefix used to derive emphatic pronouns normally being e- instead.) The dative form emmen indicates that emphatic pronouns can take case endings, our first example of this.
Eruo, inflected noun God's, genitive of Eru, God or literally the One. The genitive of Eru was already attested in the phrase Oienkarmë Eruo the One's [Eru's, God's] perpetual production (MR:329, 471); as for the genitive ending -o, see separate entry. All sources agree that the divine name Eru (that the Elves pronounced on solemn occasions only, WJ:402/MR:211) is to be interpreted the One: "There was Eru, the One, who in Arda is called Ilúvatar..." (Ainulindalë). When asked what her Mannish tribe called God, Andreth told the Elven-king Finrod that it was "as it is with you [the Elves], but different only in sound: The One" (MR:352). Beyond such simple statements of what Eru means, its etymology as a Quenya word is not explicitly discussed anywhere (see SD:432 concerning Êru as an Adûnaic word, though). However, in Letters:384, Tolkien referred to the "important element er (in Elvish) = 'one, single, alone'." One reason for its being "important" would presumably be that it is transparently the basis of the divine name. In the Etymologies and the Qenya Lexicon, this "element" appears as ere- be alone, deprived (LR:356) or remain alone (QL:36). In these sources the stem-vowel is reduplicated and suffixed, ere instead of just er, but this is merely another way of quoting the stem. (See firuvamme for the stem phir- also being quoted as phiri with the vowel repeated; see also quanta regarding the stem kwat- also being quoted as kwata.) The name Eru must be derived from the simplest form er as in Letters:384, without ómataina (reduplicated and suffixed stem-vowel). The primitive form of the name would be *Erû, including the same masculine/animate ending -û as in the primitive words atû father (LR:349 s.v. ata- father) and kherû master (Letters:178, 282, stem given as kher- possess, cf. LR:364). Whether Tolkien meant that this name actually occurred in the primitive language is of course another matter: what they knew about Eru the Eldar must have learnt after they got to Valinor and were taught by the Valar (WJ:402 s.v. Eru). The Quenya name Eru is indeed said to be an Elvish translation of a Valarin name that is nowhere revealed (WJ:402 cf. 403). In any case, a name meaning the One can obviously be applied to the God of the monotheistic Judeo-Christian conception, so Tolkien could use it to translate God when rendering Christian/Catholic texts into Quenya.  
Eruanno, noun in genitive: of grace, transparently a compound incorporating Eru God, the One (see above). The nominative could also be #Eruanno (since the genitive ending -o is "invisible" when added to words already ending in -o, cf. i·Kiryamo the Mariner's in UT:8), but this would leave the final element of the compound obscure, since no word *anno is known. The only other possible nominative is #Eruanna, which would be a meaningful word: several sources (e.g. the Silmarillion Appendix) give anna as the Quenya word for gift. In the Etymologies, LR:348, it is derived from a prepositional stem ana1- to, towards, whence primitive anta- to present, give, a verb also found in Quenya and indeed occurring in the text before us (see the entry anta). Perhaps anna gift represents an old past participle *an-nâ formed directly from the root and later used as a noun: that which is brought forward, presented, given. Whatever the precise etymology of anna, the compound *Eruanna would seem to denote grace perceived as God-gift, the gift of God. In the published corpus, the only other word for grace is lis (list-) from the early Qenya Lexicon (p. 54). This word was developed from a wholly different idea: the root meaning is said to be sweetness (p. 55; cf. lis- honey in the later Etymologies, LR:369, and lisse-miruvóreva of the sweet mead in Namárië in LotR). However, it is interesting to see that the Greek word kharis grace (related to the word kekharitômenê favoured one found in the Greek text of Hail Mary, cf. Luke 1:28) is seemingly equated with God's "gift" in 2 Corinthians 9:14-15: "Their prayers for you, too, show how they are drawn to you on account of all the grace [a form of kharis] that God has given you. Thanks be to God for his inexpressible gift" (quoted from The Jerusalem Bible). Perhaps it was this and similar Biblical passages that inspired #Eruanna as the Quenya word for grace.
Erumande, inflected noun: (as?) in heaven. As indicated in the Syntactical analysis above, it is not altogether certain what the nominative of this word may be. Since the nominative of cemende (as?) on earth is known to be cemen, one plausible assumption could be that the word before us is #Eruman inflected for the same (obscure) case.  (This obviously cannot be equated with the Eruman of LR:356 s.v. ere-, which is a "desert N.E. of Valinor".) Yet this strange "locative" (?) ending could also be #-nde, simplified to #-de when added to a word ending in -n (like cemen); if so the nominative would be #Eruma. Both of these words can be assigned more or less plausible etymologies. #Eruman could incorporate "the Valarin element aman, man 'blessed, holy' [that the Elves] learned from Oromë"; thus #Eruman would identify "heaven" as the blessed and holy abode of the One (PM:357). It is also possible that #man means place, so that #Eruman is The Place of God: A word men place, spot occurs in Etym. (LR:372 s.v. men-), but one word seems to hint that Tolkien later changed it to #man or #mane (perhaps he was troubled by the homophony with the dative pronoun #men for us): In SD:56, in an earlier version of the words spoken by Aragorn at his coronation, the word here or in this place appears as símane (evidently sí-mane this-place – cf. símen in Fíriel's Song, see the entry síra). On the other hand, if we assume that the nominative is the shorter form #Eruma, this could incorporate the not uncommon ending -ma, primitive -mâ. While this ending is primarily "a suffix frequent in the names of implements" (WJ:416), which is clearly not appropriate here, it can also take on more general meanings. For instance, the noun #corma "ring" (attested in LotR as part of the compounds Cormarë Ring-day and cormacolindor Ring-bearers, the latter translated in Letters:308) is clearly to be referred to the stem kor- "round" (LR:365). Thus, a #corma is simply a *"round thing". Likewise, #Eruma could – presumably – be simply "a thing (actually a place) associated with God", which "heaven" is. As for the precise meaning or significance of #Eruma(n) (irrespective of its etymology), it would seem to denote the dwelling or presence of the One, evidently the "place" beyond and before Eä where the drama of the Music of the Ainur transpired. This would be "the fair regions that [Eru] had made for the Ainur", where afterwards "of the Ainur some abode still with Ilúvatar beyond the confines of the World" when others left and entered Eä (see the Ainulindalë). Since Melkor also left, we must assume that this was indeed a place where the will of Eru reigned supreme and unchallenged ("thy will be done, on earth as it is in heaven"). Hence #Eruma(n) can be used to translate English heaven meaning the dwelling of the Deity, though unlike the English word it does not also refer to the sky above the earth; #Eruma(n) would be beyond our universe altogether. The Númenóreans, taught by the Elves, "did not conceive of the sky as a divine residence" (Letters:204) – which may explain why Tolkien did not use the standard Quenya translation of heaven, menel, in this prayer. Menel is just "the region of the stars" (RGEO:72), "the firmament" (SD:401), "the apparent dome in the sky" (MR:387), the "heavens" above the physical earth (see the Silmarillion Index, entry kemen, quoted under cemen above). Menel does not refer to the dwelling of God.
esselya, noun with pronominal ending: thy name. The possessive ending -lya thy, your corresponds to the verbal ending -lyë thou (see elye). In the text before us, -lya also occurs in the words aranielya thy kingdom, indómelya thy will and mónalyo of thy womb, in the latter case with the genitive ending -o added (regularly displacing the final -a of -lya). The ending -lya was previously attested only in the word tielyanna upon your path (UT:22 cf. 51; this is tie-lya-nna path-your-upon), and it corresponds to the ending -lyë for you, thou (see -mma for further discussion of the relationship between the pronominal suffixes for subject and possession). The noun that -lya is here suffixed to, esse name, is a well-known Quenya word, occurring in LotR, Appendix E as the (later) name of Tengwa No. 31. Esse also occurs in various forms and compounds in MR:214-217, reproducing a post-LotR source. It is also found in the Etymologies, where it is derived from a stem es- indicate, name (LR:356). The ancestral form is nowhere given but is probably *essê, the ending -ê often being used to derive nouns denoting intangibles or abstracts: examples include such primitive forms as rênê remembrance (PM:372, base given as ren-), slîwê sickness (LR:386 s.v. sliw-), or tûrê mastery, victory (LR:395 s.v. tur-). *Essê from es- is however not wholly parallel to these formations; instead of lengthening the stem-vowel (which would have produced primitive **êsê > Quenya **éze/ére), the consonant s of the stem is lengthened. This may be compared to the derivation of the primitive noun lassê leaf from the base las- (in the Etymologies las1-, LR:367; cf. also Letters:282). In the essay Quendi and Eldar, Tolkien explained that the "true relation" of the derivative lassê to its stem las- can be expressed as laS-ê (VT39:9), the capital S denoting a strengthened or lengthened consonant. Similarly, the relation of *essê to its stem es- may be described as *eS-ê. (Compare #massa bread from the stem mbas-; see massamma.)
etelehta, verb free, release, deliver. It would seem that the #lehta- part is essentially the same as the Quenya verb lehta loose, slacken listed in the Etymologies, in LR:368 derived from a stem lek- loose, let loose, release (primitive *lektâ-; this would be one of the cases where the ending -tâ adds nothing to the meaning of the stem itself). It is closely related to Noldorin/Sindarin leithia release (as verb; noun leithian, as in the Lay of Leithian or "Release from Bondage" referred to in the first paragraph of Chapter 19 in the Silmarillion). Unlike the more mundane meaning of Quenya lehta- loose, slacken, these Sindarin forms more prominently seem to connote a release or freeing, and this is also true of the longer Quenya verb etelehta- in the text before us. The prefixed element ete- can evidently be equated with the Quenya prefix et- that in the Etymologies is derived from a stem et- forth, out (LR:356; the prefix as such is undefined, but it is clearly meant to have the same meaning as the stem). Etelehta- would seem to mean literally out-release or out-free (here in Norway we actually use the word utfri for "deliver" as in delivering someone from danger); the idea is that the object is brought "out" from the danger or menacing/suppressing situation. It is interesting to see that the prefix et- is lengthened to ete- where an impossible consonant cluster would otherwise occur (in this case **tl). It may be that the second e is the stem-vowel of et- reduplicated; on the other hand, it may simply be the normal "connecting vowel" e as in the allative form Elendilenna to Elendil in PM:401 (Elendil-e-nna). The short form of the prefix, et-, can actually occur only when it is prefixed to words beginning either in a vowel or in one of the consonants s-, t-, w- or y- (for t- we have an attested example: ettuler in SD:290). Otherwise the form ete- must be used to avoid impossible clusters. (However, in one old example, primitive etkelê *out-flow, t and k early metathesized, and Quenya ehtele spring, issue of water comes from ektele. See LR:363 s.v. kel-. If this Quenya word had been coined later, instead of descending from the oldest period, it would perhaps have appeared as **etekele instead.)
firuvamme, future-tense verb with pronominal ending: *we shall die. The verb fir- fade, die is mentioned in MC:223, clearly to be referred to the root phir- in the Etymologies (LR:381), which yields words having to do with death and mortality. The base itself was not defined in Etym., but in MR:250 it is explained that the verb fírë (read *firë?) originally "meant to 'expire', as of one sighing or releasing a deep breath... This word the Eldar afterwards used of the death of Men." A reference in WJ:387 confirms this; here the stem is quoted as phiri, glossed exhale, expire, breathe out. In the text before us, fir- occurs in the future tense, denoted by the well-known ending -uva (many attestations, e.g. kenuva shall see in MC:221 cf. 214 or hiruva shalt find in Namárië; in the present text it also occurs in the word tuluva, q.v.) The pronominal ending -mme denotes exclusive we, that is, a "we" that does not include the person that is addressed. If one is talking about "we" to a person that is included in the "we" group, the ending -lme for inclusive "we" would be employed. Previously, the exclusive ending -mme was attested only in the word vamme we won't in WJ:371. It corresponds to the independent pronouns #me (see áme) and emme, plus the possessive ending -mma our seen in Átaremma, massamma.
han is evidently a preposition, but its meaning is uncertain: in? among? permeating? above? [VT43:14 quotes han = "beyond" from a very late (ca. 1970) manuscript.] This preposition, if that is what it is, would seem to describe the "spatial" relationship between Eru and Eä, God and the Universe – however that is to be imagined. No really plausible etymology can be offered. The stem khan- understand, comprehend (LR:363) could have yielded a word of this shape, but its meaning certainly seems to disqualify it. The stem kham- sit (ibid.) just might be relevant, if han refers to some kind of stationary position (final -m regularly becoming -n in Quenya). Unfortunately, all Christopher Tolkien reproduced of this entry in the Etymologies was the verb ham- sit; "the other derivatives are too chaotic and unclear to present". – By another suggestion han could be a variant of the known preposition an, in the Etymologies glossed "to, towards" (LR:374 s.v. na2-); if so it is here used with a different shade of meaning, since "to" would not make much sense in this context. By this theory, the h prefixed to an is merely an intruding consonant inserted to avoid two a's in a sequence (the word before han being ëa). However, no other Quenya examples of such an intruding h can be quoted. – It may be noted that in a text reproduced in MC:217, apparently some variant of "Gnomish" (but somewhat closer to Sindarin than the Gnomish of the GL), there occurs a phrase han Nebrachar. This is translated above Nebrachar. We must of course be very wary about basing conclusions regarding LotR-style Quenya on an obscure Gnomish variant of the early thirties, but if the word han has the same meaning in the text before us, Átaremma i ëa han ëa might mean *our Father who is above Eä – as if Tolkien used a circumlocution instead of translating "who art in heaven" literally. (However, the normal Quenya word for above would seem to be or, as in Cirion's Oath.) [In VT43 it is argued that i ëa han ëa means "who is beyond Eä", which would indeed be a circumlocution. The fact that han appears with the meaning "beyond" in a manuscript 15-20 years younger than the Lord's Prayer text cannot be seen as conclusive regarding its meaning here. However, a variant version of the prayer used the word pella instead, a well-known Quenya word for "beyond". This suggests that "who is beyond Eä" may indeed be the intended meaning here.]
Héru, noun lord. Other sources, like the Silmarillion Appendix and the Etymologies, give heru with a short e – though in Etym, a long vowel turns up in the "Old Noldorin" cognate khéro master (LR:364 s.v. kher-). In Letters:283, the Quenya word for lord is quoted as hér, Tolkien adding heru as a parenthetical alternative; the new form héru seems to combine these two alternatives. In VT41:9, reproducing a document dating from the late sixties, the Quenya word is again hér, which Tolkien here refers to Common Eldarin khêr. In PM:210 the Quenya word for lord is said to be "heru, hêr-"; this could be taken to mean that the word heru turns into hér- if you add an ending (e.g. genitive *héro), but it is uncertain precisely what Tolkien meant. Again héru apparently combines both heru and hér-. As for the etymology, the primitive form of heru (sic) is given as kherû master in Letters:178, 282; the root is there given as kher- possess (cf. kher- rule, govern, possess in the Etymologies, LR:364). The ending -û may simply denote a (masculine) animate, as in primitive atû father or *Erû the One (see the discussion of Eru under Eruo for references), but in primitive kherû the ending takes on an agental significance: In light of the root meaning, a kherû is a "lord" perceived as a possessor or ruler, governor. The variant form héru in the text before us must be assumed to represent an alternative primitive form *khêrû with lengthening of the stem-vowel. Such lengthening is quite common (though not universal) in conjunction with another ending that can be either agental or simply masculine, namely -ô; for instance, the stem kan- cry yields a primitive noun kânô crier, herald (PM:361, 362; this is said to be an example of "the older and simplest agental form"). Perhaps, then, the much rarer ending -û could also be combined with lengthening of the stem-vowel. – A final possibility, suggested above in connection with the somewhat surprising form Átaremma rather than Ataremma for our Father (atar father having a short initial vowel in all other attestations), is that normal, common nouns may be strengthened by lengthening a vowel when they are used as divine titles. Hence atar > #Átar and perhaps likewise heru > Héru.
	hyame, verb pray, attested in conjunction with the imperative particle á (that may indeed be directly prefixed to produce áhyame; as indicated above, it is not quite clear how we should read Tolkien's manuscript). Hyame would seem to represent the uninflected stem of a "basic" verb #hyam- pray, never before attested. Earlier we only had Erukyermë for Prayer to Eru in UT:166, 436. Since the group ky may seem to be abnormal for Quenya (primitive ky normally becomes ty), it has been suggested that Erukyermë might be a misreading for **Eruhyermë in Tolkien's manuscript. This would point to **hyer- as the stem of the verb pray, at least slightly more similar to #hyam- in the text before us. However, Christopher Tolkien in a letter to David Salo indicates that the reading Erukyermë is certainly correct; the form occurs repeatedly in a typewritten manuscript that was moreover carefully corrected by his father. The #kyer- of Erukyermë is evidently wholly unrelated to the #hyam- of Hail Mary, though both seem to be verbal stems meaning pray (the word Erukyermë was probably coined about a decade after the Hail Mary-translation was made, found in a text apparently written not long before 1965; cf. UT:7). No plausible etymology for #hyam- can be proposed; it would probably require a primitive stem *khyam- or *syam-, *skyam-. 
i 1) definite article: i Héru the Lord, i yáve the fruit; 2) relative pronoun who, both singular and plural: Átaremma i ëa... our Father who is..., tien i úcarer those who trespass/sin. Both usages are well attested before; as for the article, we have for instance i eleni = the stars in Namárië. The phrase i Eru i or ilyë mahalmar eä the One who is above all thrones in Cirion's Oath in UT:305, 317 includes i used both as an article and as a relative pronoun. For i used as a plural relative pronoun, cf. the phrase i karir quettar those who make words in WJ:391. The Etymologies confirms that i is "in Q...indeclinable article 'the'"; it is derived from a base i- that is defined as that and said to be a "deictic particle" (LR:361). Perhaps we are to understand that Primitive Quendian did not have a definite article as such, but that a particle that originally meant that had its meaning weakened to the (e.g. primitive *i galadâ that tree > Quenya *i alda the tree). The Romance languages got their definite articles just like this: Their ancestor Latin had no word for the, but the meaning of Latin demonstratives (typically ille, illa) was weakened to produce articles like la or el. There is nothing in the Etymologies about i being used as a relative pronoun as well, but this is not a surprising phenomenon. Cf. for instance German, where the articles der, das, die (for various genders and numbers) are also used as relative pronouns.
ilaurëa, adjective daily, everyday: ilaurëa massamma our daily bread. The word as such is new, but in the middle of ilaurëa we discern the well-known noun aurë day. In earlier editions of The Lord of the Rings, Appendix D mentioned aurë and lómë as the Quenya words for day and night, though this particular piece of information was omitted from the revised edition. In any case, aurë reappeared in chapter 20 of the Silmarillion, Fingon crying utúlie'n aurë, the day has come, before the Nirnaeth Arnoediad (Húrin following up with aurë entuluva, day shall come again, when the battle was lost). The Silmarillion Appendix, entry ur- heat, be hot, defines aurë as sunlight, day. In the Etymologies, the stem ur- be hot was struck through (LR:396), but Tolkien must have restored it later: The word Urimë (or Úrimë) as a name of the month of August, occurring in LotR, Appendix D, is clearly to be derived from this stem, and the entry ur- in the Silmarillion Appendix confirms this. The word aurë was however not listed in the Etymologies even while the stem ur- persisted there. The added a in aurë must be seen as an example of a-infixion, parallel to the process that results in such primitive forms as thausâ foul from the stem thus- (LR:393) or taurâ mighty from tur- (LR:395). In Quendi and Eldar, Tolkien stated that words formed by a-infixion "were mostly 'intensive', as in...[Quenya] taura 'very mighty, vast, of unmeasured might or size' (*tur). Some were 'continuative', as in Vaire 'Ever-weaving' (*wir)" (VT39:10). In the case of a root like ur-, a-infixion of course cannot be distinguished from a-prefixing, since there is no initial consonant. Whether the resulting stem *aur- is to be seen as "intensive" or "continuative" is a matter of taste; the period of daylight is perhaps perceived as "continually hot" when compared to the colder night. The complete primitive word day must be either *aurê (since the ending -ê may be used to derive words for abstract or intangible things) or *auri (compare primitive ari as the source of Q are day in LR:349 s.v. ar1-). Ilaurëa shows a prefix il- that can safely be referred to the stem il- all (LR:361). The same source provides an example of the prefix il- every-; it occurs as part of the word ilqa everything (better spelt ilqua according to Tolkien's later system). WJ:372 also has ilquen everybody (incorporating -quen person). #Ilaurë thus means everyday as a noun (though this may not necessarily exist as an independent word); to this form the adjectival ending -a has been added to produce ilaurëa daily, of every day. This word is somewhat similar to amaurëa, said to be a poetic word for dawn, early day (MC:223). While this also seems to incorporate aurë day, the ending -a is apparently not adjectival here, unless this is actually an adjective that is also used as a noun. Ilaurëa in any case belongs to the part of speech that we would expect. – For the purpose of dating, it is interesting that the word aurë day is included in the text before us. While a word aure sunlight, sunshine, gold light, warmth had appeared already in the Qenya Lexicon of 1915 (QL:33), this word as a term for day arose relatively late in Tolkien's conception and apparently does not predate the LotR Appendices. (In the "Qenya" of the 1915 Lexicon, the words for day are kala of daylight as opposed to night, and lú of a full 24-hour cycle [QL:44, 56] – but in later Quenya, these words reappear with the much more general meanings light and occasion, respectively.) As indicated above, in the Etymologies of the mid-thirties the Quenya word for "day" had been are (LR:349 s.v. ar1), and this word was still valid in Tolkien's early drafts for the LotR Appendices: In PM:127 we have a reference to "the Eldarin 'day' or arë". When Tolkien first coined such a word as mettarë, mentioned in Appendix D as the last day of the year, he may well have thought of this as a compound metta end + arë day. Then it seems that for some reason he rejected ar1 as the stem yielding words for "day". Perhaps wishing to keep such compounds as mettarë unchanged, he introduced the Elvish word ré (LotR, Appendix D: "a 'day' of the sun they called ré and reckoned from sunset to sunset"). Now mettarë could be re-explained as metta end + ré (24-hour) day, the long é naturally being shortened at the end of a compound. The earlier word are survived as áre sunlight, mentioned in Appendix E as the older name of Tengwa No. 31. But here it is also said that áre was earlier áze, indicating that Tolkien now thought of the original stem as as, not ar as it had been in the Etymologies: The sound r was no longer perceived as original, but arose from original s (via z). For a stem as, see the entry arien in the Silmarillion Appendix; cf. also such a post-LotR source as MR:380, where it is said that the name of the sun was originally Âs, "which is as near as it can be interpreted Warmth, to which are joined Light and Solace". MR:380 also mentions Ázië, "later" Árië, as the name of the spirit of the sun, displaying the same development (s >) z > r as in áze > áre. But these revisions in Tolkien's conception necessitated further changes. In earlier editions of LotR, Appendix D quoted the Sindarin word for day (used of a full 24-hour cycle) as aur. This superficially agrees with the Etymologies, where the Noldorin/Sindarin word for day or morning had likewise been given as aur (LR:349). By the time Etym was written, this aur was probably perceived as the cognate of Quenya ára dawn (for Quenya long á corresponding to Noldorin/Sindarin au, cf. for instance Q nár flame being the cognate of N/S naur, LR:374 s.v. nar1-). Sindarin aur day, as quoted in Appendix D in earlier editions of LotR, could similarly have been the cognate of the Quenya word áre sunlight that is mentioned (as the name of a Tengwa) in Appendix E – if Tolkien had not changed the stem from ar to as. In Sindarin, r cannot come from earlier s; nothing like the development s > z > r occurs in Sindarin (or the Noldorin of the Etymologies). So if Tolkien wanted to keep aur as the Sindarin word for day (and he clearly did), a new etymology had to be sought; aur could not be referred to the new stem as that had replaced ar. Hence Tolkien instead decided to derive aur from the (already invented) stem ur having to do with heat, evidently envisioning an a-infixed (or a-prefixed) variant *aur as outlined above: Here the sound r was original and simply remained unchanged in Sindarin. However, this derivation brought up the question of whether there might not be a Quenya cognate – and this, it seems, is how the Quenya word aurë day arose. Since this word refers to "day" only in the sense of "daylight", it could very well coexist with the new word ré, that means "day" in the sense of a full 24-hour cycle. The word aurë with the meaning day thus evidently does not predate the LotR, and the fact that it is incorporated in the adjective ilaurëa in the text before us, probably places this text in the post-LotR period (after the book was written, but not necessarily before it was published).
imíca, preposition among. Undoubtedly this is to be derived from the stem mi- inside, the source of the Quenya preposition mi in, within (LR:373). The #imí- part of the word before us would seem to represent a stemvowel-prefixed variant of this stem (an entry imi in, into actually occurs in the Qenya Lexicon p. 42). Notice that "where i is base vowel" (as in mi-), i- can function as an "intensive prefix" (LR:361 s.v. i-). This "prefix" actually amounts to reduplication of the base vowel itself; for an example with another vowel, cf. primitive akwâ as an "extension or intensification" of the stem kwa (WJ:392). Notice that akwâ from kwa would parallel #imí- (*imî-) from mi- also in the fact that the stem-vowel is lengthened in its normal position. This leaves the ending -ca to be accounted for. It would descend from -kâ, attested as a primitive adjectival suffix (as when the stem gaya- awe, dread yields primitive gayakâ, explicitly said to be "an adjectival form"; this was also the source of Quenya aika fell, terrible, dire – PM:363 cf. 347). Can an adjectival suffix be used to derive a preposition? This would not be wholly unheard of in Tolkien's languages: The ancient ending -wâ is seen to be adjectival (e.g. primitive laik-wâ green from the undefined stem láyak-, LR:368, or primitive smalwâ fallow, pale from smal- yellow, LR:386). Yet in WJ:365 the same ending turns up on the primitive  "adverb and preposition" hekwâ leaving aside, not counting, excluding, except (WJ:365; the root is heke- aside, apart, separate, WJ:361). If the adjectival ending -wâ can also be used to derive adverbs or prepositions, perhaps this is true of other adjectival endings, like -kâ, as well? Another interpretation is also possible: If imíca does not represent *imî-kâ, the c of the Quenya word may come from an extended form of the stem mi-. It is possible that mi- had an extended form *mik-. (Cf. other extensions in -k, like lep- having the longer form lepek or ot- being extended to otok: LR:368, 379. This *mik- would of course be distinct from mik pierce in WJ:337.) It may be noted that in the entry for mi- in the Etymologies (LR:373), a Quenya adjective mitya interior is listed. No primitive form is listed, but it could very well be *mikyâ (*-yâ being a well attested adjectival ending; for the development ky > ty, cf. for instance Quenya tyar- cause from the root kyar-, LR:366). This extended stem *mik- could then have a stemvowel-prefixed variant *imîk-, whence *imîkâ > Quenya imíca. This would only leave the ending -a (from *-â) to be accounted for. WJ:382 mentions an adjectival ending -â, and as demonstrated above, it may not be wholly unprecedented that a properly adjectival ending is used to derive a preposition.
indómelya, noun with a pronominal suffix: thy will. Removing -lya thy (concerning this ending, see esselya), we are left with #indóme as the noun will, a new word wholly different from earlier known words of the same meaning (like nirme, VT39:30, or þelma > *selma, WJ:319). Yet #indóme seems to be made up of familiar elements. It transparently incorporates indo heart, mood. This word is apparently not used of the physical heart, which is hón (LR:364 s.v. khô-n-); indo is rather the figurative "heart" representing feelings, moods and desires. In the Ósanwe-kenta, Tolkien defined indo as state (VT39:23) – evidently primarily state of mind, given both the context and the other glosses. When trying to connect #indóme will to indo heart, mood, state it is encouraging to notice that in the Etymologies, indo is derived from the base id- desire (LR:391); there is no great semantic leap from desire to will. Quenya indo might represent primitive *indô, formed from id- by means of nasal infixion and the nominal ending -ô. (This ending is often agental; perhaps the heart is perceived as a "desirer". For a formation that employs similar devices, cf. primitive mbandô custody, safe-keeping [MR:350] in relation to the root mbad- duress, prison [LR:371], though in this case the ending -ô and the nasal infixion add little to the meaning of the root itself.) Alternatively the primitive form might be *idnô, displaying another agental ending (cf. for instance primitive syadnô cleaver from the stem syad- cleave, LR:389); later this became Quenya indo by metathesis dn > nd (cf. Quenya ando gate from primitive adnô, LR:348 s.v. ad-). As for the derivation of Quenya indo there are also yet other alternatives; UT:400 mentions an "element" in(id)- mind in the discussion of the first element of Incánus (one of Gandalf's more obscure names, which it is here hinted may be Quenya for Mind-leader). This in(id)- would be a basic stem *in that has an "extended" form inid (with reduplicated stem-vowel, so-called ómataina, and a suffixed -d). This could also be the source of Quenya indo heart, *mind; the primitive form would then be either *inidô or *indô yet again (for suppression of the reduplicated stem-vowel of an extended base in its actual derivatives, compare the stem gólob- in LR:359 yielding primitive golbâ branch – not **golobâ, though other examples indicate that this would be equally possible). In the latest material we have access to (early 1968), Tolkien proposed yet another derivation; now Quenya indo was referred to a base nid- force, press(ure), thrust, and again the primitive form must be either *indô or *inidô – in this version with a prefixed stem-vowel. The same source defines indo as "the mind in its purposing faculty, the will" (VT41:17): semantically very close to the use of #indóme here. The long final vowel of *inidô or *indô/*idnô has been shortened in the normal Quenya simplex indo, but in the word #indóme (where it receives the accent) it remains long. The ending -me that has here been added is attested in quite a few Quenya words. It may function as a verbal noun ending; hence we have melme as the noun love, derived from the corresponding verb mel- (LR:372 s.v. mel-). But it may also be added to a stem with a nominal rather than verbal meaning, as when nil- friend yields nilme friendship (LR:378): here -me can be seen to correspond to the English abstract ending -ship. In the case of #indóme, the ending seems to develop the sense of indo heart, mood, will (as a faculty) into an abstract *state of heart = will (as full abstract: purpose). [According to VT43:16, Tolkien in a note dating from 1957 derived indóme from in-i-d "mind, inner thought" and defined it as "settled character, also used of the 'will' of Eru".]
lúmesse, noun in locative: in [the] hour, on [the] hour. This is the sole word in the text before us that displays the normal, well-known locative ending -sse, which is important, since this demonstrates that the strange "locative" (?) forms cemende, Erumande (q.v.) coexisted with the normal locative in -sse: Tolkien had evidently not dropped one in favor of the other. [VT43 argues that -de is simply an allomorph of -sse.] Notice that the locative can denote "location" in time as well as in space. Removing the ending leaves us with lúme for hour, a word that is also attested by itself, though in the Etymologies with a somewhat different gloss: LR:370 lists an undefined stem lu-, whence Quenya lúme time. Yet this word is also attested with the meaning hour, in the famous greeting elen síla lúmenna omentielvo "a star shines upon the hour of the meeting of our ways" (so in WJ:367; the form Frodo delivers in LotR has ...lúmenn' omentielvo, a vowel being elided, and the translation offered goes a star shines upon the hour of our meeting). An earlier version of this greeting, quoted and referenced in the entry -mma below, even has locative lúmesse (rather than allative lúmenna) just as in the text before us. – As for the derivation of lúme, it incorporates the same ending -me as in #indóme above. As we demonstrated in the relevant entry, the suffix -me may be used to form abstracts; in this case it is used to derive a noun denoting something intangible. The stem lu- is not itself defined, but for another word denoting a period of time that is derived by means of the ending -me, cf. lóme night from primitive do3mê (LR:355). Lúme would be the later form of a primitive word *lûmê. 
mal, conjunction but. A wholly new word, for which no etymology can be offered. Known bases like mbal- in LR:372 and smal-  in LR:386 could have yielded a Quenya word mal as far as phonology is concerned. However, neither base seems to have a suitable meaning (the former is undefined but yields the Quenya words malle street and ambal shaped stone, flag, while the latter base is defined yellow; it is very difficult to imagine any semantic connection between this and a conjunction but). We should probably be looking for a simpler stem *mal-  instead, for semantic reasons apparently unconnected to the "extended" base malat- gold (PM:366), though this base and smal- yellow in the Etymologies could actually both be elaborations of a root with precisely the form *mal-. [VT43:23 presents some thoughts about possible etymologies of mal, for instance that it could be a short ablative of má "hand" and therefore signifying "away from one hand" = "on the other hand". I do not think I am insulting anyone if I say this is extremely speculative, but I can offer no really plausible etymology myself.] – The word for but so far used by post-Tolkien writers is ná, nán (LR:375 s.v. ndan-) or with a short vowel nan (as in LR:72, in Fíriel's Song: nan úye sére indo-ninya but my heart resteth not). Whether Tolkien decided to drop this earlier conjunction altogether in favor of mal cannot be determined at this stage; since no Eldarin word for but occurred in any source that was published during Tolkien's lifetime, he would in principle be "free" to change this word as often as he pleased. Why he might have wanted to drop nán or nan as the word for but can only be speculation. It may be noted, however, that nán can also be interpreted *I am, sc. the copula ná with the first person pronominal ending -n. (This is a tentative observation, since because of the scarcity of published material we know very little of how Tolkien would conjugate the verb "to be". However, in VT40:31 Christopher Gilson interprets the form náre occurring in the early poem Narqelion as ná with a third person pronominal ending, which would suggest that ná can indeed receive the normal pronominal suffixes.) As for the form nan, it may be that Tolkien wanted to reserve this word as a preposition *back: This is the meaning of the stem ndan-, LR:375, and the same entry in Etym also lists a Quenya prefix nan- backwards. A conjunction mal, wholly distinct from nan, would be completely unambiguous. (It would seem that Tolkien came up with ever new words for but in Quenya; one late source reproduced in VT41:13 has nó.) [And now VT43:23 adds yet other words for "but": one, on, ono, anat.]
María, fem. name: Mary. The "Quenya" form of the name is transparently based on the Latin form and pronunciation – not surprising in light of Tolkien's love for Latin, not least in its capacity as the language traditionally used in Catholic liturgy. The names María and Yésus occurring in this rendering of Hail Mary represent the first known cases of Tolkien using non-Eldarin, "real-world" elements in a Quenya text. We do know cases of Tolkien rendering "real-world" names into Quenya by their meaning, e.g. Eadwine (Edwin) = Herendil *Fortune-friend (LR:364 s.v. kher-). However, he did not attempt to render "Mary" by its meaning (which is in any case uncertain; the spelling Mariam occurring in the Greek text of the Gospel of Luke points to a Semitic original Maryam, older variant of Miryam = English Miriam; one suggested interpretation is "Rebellious One", but by New Testament times it was probably a traditional name used with little thought of whatever meaning it once conveyed). To Tolkien, using a Latin-based form of a pre-existing name in a Quenya text may not have represented a great leap; after all, he sometimes spoke of Quenya as the Elven-Latin (see LotR, Appendix F) and likened the status of Quenya in Middle-earth to that of Latin in our own world: an ancient, august language of ritual. 
massamma, noun with pronominal ending: our bread. Concerning the ending -mma for exclusive our, see separate entry below. The word for bread is here #massa, though both the Qenya Lexicon (QL:59) and the Etymologies (LR:372 s.v. mbas-) give masta instead. Yet in PM:404, reproducing a source written at some point in the fifties and probably early in the decade (cf. PM:395), a word for bread-giver appears as massánie. This seems to presuppose #massa as the word for bread, allowing us to conclude that the text before us is post-Etymologies. In PM:404, Tolkien also mentioned lenn-mbass as the combination that produced Sindarin lembas, journey-bread (cf. the entry for lembas in the Silmarillion Index). Hence the stem was still thought of as mbas-, though the form of the actual noun bread had been adjusted. The primitive form would be *mbassâ, which may also be represented as *mbaS-â (see esselya regarding esse). While often adjectival, the ending -â is also common in the case of nouns denoting inanimate objects. The stem mbas- itself means (at least according to the Etymologies) knead, which in the case of the words for bread would refer to the kneading of the dough. mbas- is evidently related to masag- knead, make soft by rubbing, kneading, etc. (LR:371). Probably both stems should be seen as elaborated variants of a simpler root *mas-. 
-mma possessive pronominal ending, exclusive our, occurring in the words Átaremma our Father and massamma our bread. This ending as such is previously unattested, but it has precisely the form we would expect it to have. It has long been recognized that pronominal endings denoting possession generally correspond to pronominal endings denoting the subject of a verb, the former ending in the vowel -a and the latter in -e (-ë). For instance, the ending -lya thy, your (as in esselya thy name, q.v.) corresponds to the ending -lyë thou (as in hiruvalyë thou shalt find in Namárië). Since the ending for exclusive we is -mme (as in vamme we won't in WJ:371), people had already deduced that the pronominal suffix for exclusive our would be -mma; it is nonetheless nice to have this confirmed (demonstrating that Tolkien's languages are indeed sufficiently symmetrical for intelligent extrapolation to be of some value). In a sense, the ending -mma for our was already attested, but with an inclusive rather than exclusive meaning. It occurs in an early LotR manuscript in the sentence eleni silir lúmesse omentiemman, "the stars shine on the hour of our meeting" (RS:324). Since omentiemman of our meeting here means the meeting of the parties involved, one of them talking to the other, "our" is here inclusive. Perhaps Tolkien did not make any distinction between inclusive and exclusive "our" (and by implication "we") at this time. However, this greeting came to be worded elen síla lúmenn' omentielmo "a star shines upon the hour of our meeting" in the first published edition of LotR, the ending -mma being changed to *-lma (here with the genitive ending: -lmo), the latter denoting a specifically inclusive "our": By now, the ending -mma had probably had its meaning limited to exclusive "our" only. Later still, in the revised edition of LotR, Tolkien changed omentielmo of our meeting to omentielvo of the same meaning, but this incorporates a specifically dual "our" and does not imply that *-lma as such had been rejected. [The assumption that omentielvo includes a dual form of "our" is based on information from Humphrey Carpenter's edited version of Tolkien's letters, but it is unclear whether this was a lasting idea, or indeed whether or not Carpenter may have misunderstood whatever manuscript he had before him. There are apparently late manuscripts in which omentielvo is explained as containing an inclusive "our" rather than a dual ending.]
mónalyo, noun with pronominal ending inflected for genitive: of thy womb. The ending -lya thy (concerning which see esselya) is here combined with the genitive ending -o, producing -lyo (for **-lyao) of thy... Removing the endings leaves #móna as the word for womb, not previously attested. Not much can be said about it except observing that the ending -a, when not adjectival, often occurs in words denoting inanimate things. The word would seem to require a stem *mon- (or *smon-, *mbon-). #Móna could conceivably be connected to the undefined stem mô- which yields words having to do with "labour" or toiling (LR:373), if the bringing forth of children is perceived as such: In English at least, the verb labour is used in connection with giving birth.
na, optative particle denoting a wish (or indeed a prayer). The relevant syntax has already been outlined. Nothing certain can be said about the origin of this particle (it must be distinct from the preposition na to, towards listed in the Etymologies, LR:374 s.v. na1-). If it can be related to any published element, it must be the verb ná is (as in Namárië, cf. LR:374 s.v. nâ2- where this base is said to be the "stem of verb 'to be' in Q"; see also QL:64). If we see na as the imperative be! we can make sense of the phrase na aire esselya, which could be interpreted *be holy thy name = hallowed be thy name. It is interesting to notice that in one manuscript now in the Bodleian (MS Tolkien 21, fol. 2v), Tolkien observed that the wishing-particle nai means be it that, comparing it to ná is and "Namárie 'be well', 'be in well-being' = Farewell." So namárie is #na be + #márie [in] well-being (the latter would be an abstract formation derived from mára good, LR:371 s.v. mag-). However, the "be!" interpretation cannot be made to fit the other examples, where the particle is used in conjunction with finite verbs. Aranielya na tuluva obviously cannot be analysed as *thy kingdom be will come. An entirely speculative theory of how an imperative #na be! could have evolved into a general optative particle: Originally, na aire esselya was intended to mean *be holy thy name as outlined above. However, this construction was later reinterpreted as a nominal sentence aire esselya holy [is] thy name with an optative particle na prefixed to turn a declarative sentence into a wish or a prayer. This reinterpretation made speakers feel free to use na in conjunction with any declarative sentence, also sentences incorporating finite verbs. From now on, you could take a complete sentence like aranielya tuluva *thy kingdom will come and turn it into a wish/prayer by inserting na in front of the verb. (A further development would allow the omission of the subject of the sentence, leaving only the object of the finite verb: na care indómelya, *wish-that [one] does thy will – unless, as we speculated above, care itself can be taken as an impersonal form *one does.)
násie, interjection amen.  The first element could be ná "is" (see na above for references), while #sie may be an abstract formation based on the stem si- this, here, now (LR:385); #sie could then mean "this [situation, matter]". [According to VT43:24, sie appears as an adverb "thus" in one late manuscript, ca. 1968. Whether this is relevant for the obviously much earlier Lord's Prayer manuscript cannot be determined, but sie = "thus" would also make sense in the context.] Násie must be assumed to have the same meaning as Hebrew `amen, and the latter was used as an affirmative interjection so it is! or that is true! rather than simply optative so be it! It does not necessarily refer to what is merely wished for, but to what is, what is true; Hebrew `amen is indeed related to the word `emeth truth (older *`amint). Interpreting the Quenya word in this light, I tend to conclude that ná-sie is literally [so] is this. [Or perhaps rather ná - sie = "[this] is so", if we accept the gloss of sie as "thus"; the meaning remains the same.] (For the fronting of the verb in exclamations, cf. Fingon's cry before the Nirnaeth Arnoediad: Auta i lómë!, translated the night is passing in the text of Silmarillion Ch. 20, but in the Quenya exclamation the verb auta is passing is placed before its subject.) *Ná sie is then written in one word as a pseudo-interjection násie, but the fact that s does not become z > r, as it regularly does between vowels, gives away that this is not a "genuine" compound. – If násie were to have more strictly optative meaning, so be it! rather than indicative this is so, we might have expected #na be! rather than ná is (see the entry na above regarding the word namárie).
nísi women, the nominative plural of nís woman. The plural of nís is also attested in MR:213, but there it appears as nissi instead. Similar, though not wholly identical forms occur in the Etymologies. Under the stem ini- female, a Quenya noun ní female, woman is listed (LR:377). However, in the entry for the stem nî1- woman (of which ini- seems to be a variant with stem-vowel prefixed) it is said that ní was an "archaic and poetic" word only, the current word for woman being rather nis or nisse, pl. nissi in both cases (LR:377). This agrees with the entries nis- (LR:378) and ndis- (LR:375). It is suggested that nis- is an elaboration of nî1- and ini-, while ndis- is in turn a "strengthening" of nis-. In the entry ndis- (LR:375), Tolkien indicates that Q nisse woman comes from primitive ndis-sê. This might seem to indicate that an ending -sê (the precise meaning of which is difficult to pin down) has been added to the stem. On the other hand, we can also understand the primitive form as being *ndiS-ê, the doubling of the s representing a medial fortification; the primitive ending -ê added to this fortified stem would here be feminine. The formation of primitive ndis-sê woman from the stem ndis- is similar to bessê wife from the stem bes- (LR:352). Whatever the precise etymology, in this scenario the Quenya descendant of ndis-sê was nisse, which was apparently normally shortened to nis. This would represent **niss, the final ss being simplified to s since Quenya cannot normally have a double consonant finally; but in the plural form nissi, where the double consonant was not final because of the plural ending, it naturally persists. So far we have discussed the scenario of the Etymologies. As already mentioned, in MR:213 the plural women is still nissi, but in this post-LotR source the singular is given as nís with a long vowel (as if it were influenced by the archaic word ní). The text of the Lord's Prayer seems to presuppose the same singular, but here the plural is nísi, formed simply by adding the ending -i: there is no hint of any stem-variation. The plural nísi is most surprising, for a single intervocalic s ought to become voiced to z, in turn becoming r. So why do we not see nís woman pl. **nízi/níri just as we have olos dream pl. olozi/olori in UT:396? May Tolkien at this stage have imagined that nís pl. nísi represents earlier *níþ pl. *níþi, since s from earlier þ never becomes z > r?  (Cf. for instance nause imagination from older nauþe, LR:378 s.v. nowo-; no form **nauze, **naure arose, evidently because intervocalic s was voiced to z before þ became s; the voicing rule had ceased to function when new s'es developed from þ.) If nís were to represent earlier Quenya *níþ, this would require that the primitive word had a shape quite different from what is suggested in the Etymologies. Whatever the case, the re-emergence of nissi as the plural form in a late source (MR:213) would seem to indicate that Tolkien had changed his mind back again, reviving the plural he had used in the Etymologies. (Hence, writers should probably let the plural of nís be nissi rather than nísi.)
	-o, a genitive ending here occurring thrice, in the words Eruo God's, Eruanno of grace and mónalyo of thy womb (nominative forms Eru, #Eruanna, #mónalya – the latter two examples confirm that when it is added to a word ending in -a, the genitive suffix -o displaces this final vowel; cf. Vardo, Calaciryo as the genitive of Varda, Calacirya in Namárië). According to WJ:368, this genitive ending is to be referred to the "ancient adverbial element" ho, the basic meaning of which seems to be from (the point of view being outside "the thing, place, or group [left]"; cf. the entry 3O from, away, from among, out of in the Etymologies, LR:360). The Quenya ending is said to descend from Primitive Quendian -hô, an enclitic suffixed to noun stems; this position was "the usual place for the simpler 'prepositional' elements in PQ" (WJ:368). This -hô produced Common Eldarin -ô, "since medial h was very early lost without trace in CE", and with the shortening of the long final vowels, the Quenya genitive ending -o arose. As explained by Tolkien in WJ:368-369, this genitive properly refers to point of origin more than "ownership" (for the latter, good Quenya would rather use the possessive-adjectival case in -va). It is often useful to bear in mind that the ending -o descends from an element meaning from, for sometimes this meaning can still be discerned in the use of the genitive in Quenya. In a phrase like i yáve mónalyo, the fruit of thy womb, the idea is obviously not that the womb somehow owns the "fruit", but that the "fruit" proceeded from the womb. (Cf. also the "ablativic" use of the genitive in the word Oiolossëo from Mount Everwhite in Namárië, though for from Quenya would normally use the regular ablative in -llo; see ulcullo).
ontaril, noun mother or more literally begetter, not previously attested but made up from familiar elements. In the Etymologies, a verb onta- beget is derived from the stem ono- of similar meaning (LR:379; this is evidently a stem-vowel prefixed variant of nô, which stem is also defined beget: LR:378). Onta- would represent primitive *ontâ- or *onotâ-; this is one of the cases where the ending -tâ functions only as a verb-former and adds nothing to the meaning of the stem. Two derived agental nouns are actually listed in the Etymologies, ontaro begetter, parent and a corresponding feminine form ontare (the fact that the latter is said to be feminine evidently implies that ontaro is masculine; the endings -o and -e are masculine/feminine counterparts in Quenya). Yet in his Hail Mary translation Tolkien did not use ontare, but an alternative feminine form ontaril. The feminine ending -il is attested in only a few other Quenya words: amil mother derived from a stem am1- (LR:348 – mamil in UT:191 is perhaps a hypocoristic variant) and tavaril  female dryad from the stem táwar- (LR:391). Cf. also Old Noldorin khíril lady (LR:364 s.v. kher-). The simplest agental form in -r is perhaps not gender-specific: The primitive endings -ro and -re (cf. WJ:371 regarding the former) were masculine and feminine, respectively, but they would have merged as -r already in Common Eldarin, since final short -o and -e were lost very early. However, the primitive endings also appeared in long variants -rô and -rê, and where they occurred the final vowel indicating gender would still be present in Quenya, though now short: Hence in the Etymologies the words for begetter/parent are ontaro m. and ontare f. Even so, we have relatively few examples of nouns including the long masculine ending -ro (all of them in the Etymologies), and the word ontare itself seems to be the sole example of the feminine ending -re. It may be that Tolkien decided to drop these endings and rather assume that the primitive personal/agental endings -ro (m.) and -re (f.) had merged as -r in Quenya, with no indication of sex; if it is desirable to express gender, one must add a secondary ending to -r, like masc. -on or fem. -il. (Cf. masc. tavaron and fem. tavaril as the words for dryad in LR:391 s.v. táwar-.) Hence we have ontaril as the word for begetter, mother in the text before us. – The plural gender-neutral word parents, ontari (evidently misread as "ontani" in LR:379) occurred in an early version of Treebeard's greeting to Celeborn and Galadriel, but it was changed to nostari as in the published LotR, Tolkien later noting that nosta- means beget. (SD:73; in earlier "Qenya", this verb meant give birth instead; see LT1:272 or QL:66.) This change was made as LotR was being finished, suggesting that the Hail Mary translation predates this time – or we would perhaps have seen *nostaril instead of ontaril. However, it should be noted that the stem ono- beget, give birth to was still valid in the post-LotR period, as is evident from WJ:413 reproducing a source dating from ca. 1960. Even so, the use of the word ontaril may provide a hint that our text was written about the time Tolkien was finishing LotR (say, after the two first volumes had been published, but before he made some final, minute revisions in the last volume – like changing ontari to nostari as recorded in SD:73).
quanta, adjective full. This word is attested at all stages of Tolkien's long evolution of Quenya; it occurs both in the Qenya Lexicon of 1915 (QL:78 s.v. qntn or qata), in the Etymologies of the mid-thirties (LR:366 s.v. kwat-, which was an added entry) and in such a post-LotR source as the essay Quendi and Eldar of ca. 1960 (in the phrase quanta sarme "full writing", VT39:8). In the two first sources, the spelling used is of course qanta. The stem kwat- from which this adjective was derived in the Etymologies was not further explained or even defined there. However, in Quendi and Eldar Tolkien shed more light on this root (WJ:392). He "theorized" that it had originally occurred in a simpler form kwa: "This stem evidently referred to 'completion'. As such it survives as an element in many of the Eldarin words for 'whole, total, all', etc. But it also appears in the form *kwan, and cannot well be separated from the verb stem *kwata, Q[uenya] quat- 'fill'." The adjective quanta full "cannot well be separated" either, and this verbal stem kwata, extension of kwa, is clearly the same stem as kwat- in the Etymologies (another case of slightly inconsistent representation of stems; see Eruo). If kwat(a) is primarily a verbal stem fill, it could have a primitive past participle *kwatnâ filled (-nâ being a primitive past participle ending; see aistana). If quanta full is to be referred to *kwatnâ filled, this old past participle may then have developed into an adjective. For a probable parallel case, cf. Quenya melda beloved, dear; the glosses make it clear that this is to be taken as an adjective. However, the primitive form Tolkien probably meant to be *melnâ, which would simply be the past participle loved, formed from the stem mel- love (as friend) (LR:372). *Kwatnâ may have metathesized to *kwantâ at an early stage; cf. another example of the ending -nâ being added to a stem ending in a voiceless stop: From stak- split, insert come both stankâ and staknâ, these primitive forms being cited as the sources of the Quenya adjective (and/or noun?) sanka cleft, split (LR:388). Despite staknâ being mentioned last, it may be that this is the oldest form, early turning into stankâ; Quenya sanka clearly descends from the latter form. The immediate ancestor of quanta must likewise have been *kwantâ. However, it is eminently possible that this is also to be taken as the ulterior form, not just as a metathesized variant of *kwatnâ. There are other examples of adjectives being derived by means of nasal infixion and the suffixing of -â, such as primitive tungâ taut, tight vs. the stem tug- (LR:394; it is of course possible that stankâ above is meant to be a similar formation rather than a metathesized form of staknâ). Our favorite theory must probably be that *kwantâ is an adjective full derived from kwat- by means of the same devices; in such a case we shall not have to postulate a semantic development from past participle to adjective (filled > full).
rámen, pronoun for us (?), on our behalf (?). As indicated in the summary analysis above, #men ought to be enough to express for us (#me we + the dative ending -n). If the last part of rámen is indeed #men for us, we are left with a prefix #rá- that is wholly obscure. Conceivably the prefix tilts the meaning of the simple dative for us in the direction of on our behalf; nothing more can be said of it. [VT43:33 suggests that rá- is derived from ara 'along side', and analyzes rámen as rá "for" + men "us". As the authors of the article ought to know and indeed write elsewhere, men is a dative form "for us", not simply "us". The prefix rá- still seems superfluous as long as the dative ending is attached to the pronoun. It is possible, though, that rá as a preposition "for" or "on behalf of" governs the dative case, much like ú "without" governs the genitive case. If so, the "prefix" rá is actually a preposition rather than a prefix proper, though a pronoun has glued itself to it. An earlier version of the Quenya Ave Maria actually had the two-word reading rá men: VT43:27. Perhaps, then, we could also have phrases like *rá i Eldan "on behalf of the Elf".]
sí, adverb now. It is previously attested in Namárië (an sí Tintallë...máryat ortanë for now the Kindler...has uplifted her hands), in LR:47/SD:310 (ilya sí maller raikar, with interlinear translation all now roads [are] bent), and in the Etymologies. The latter source lists the word sí as a derivative of the stem si- this, here, now (LR:385); this stem thus refers to present position in time or space. (In Sindarin, the word si – often occurring in lenited form hi – covers both here and now.) The Etymologies also lists sin as an alternative form of sí, and an example from LR:47 (sin atalante, in SD:310 sín atalante) would seem to indicate that the variant sin (sín) is used when the next word begins in a vowel. Compare the distribution of a vs. an in English. However, this is not the case in the Hail Mary text, which has sí ar rather than *sin/sín ar for now and.
síra, adverb today. The first element is obviously to be derived from the same stem si- this, here, now (LR:385) as sí now above. This stem manifests as a prefix sí- (with a long vowel) also in the word símen here in Fíriel's Song (LR:72); this is transparently sí- this + men place (LR:372 s.v. men-). In light of this example, it would be tempting to analyse síra as this day. However, the final element #-ra cannot be related to any known word for day. A form *síre could incorporate ré, mentioned in LotR, Appendix D: "A 'day' of the sun [the Elves] called ré and reckoned from sunset to sunset." As the final element of a compound, ré is shortened to -re (-rë); for instance, Appendix D also cites mettarë as the name of the last day of the year (clearly metta end + ré day, cf. LR:373 s.v. met-, though Tolkien may originally have thought of the final element as arë rather than ré: see ilaurëa). When making their own translation of the Lord's Prayer, Patrick Wynne and Carl F. Hostetter indeed coined precisely the word *síre to translate "today" (VT32:8). Yet Tolkien's manuscript definitely seems to read síra and not *síre (which, by the way, would clash with síre river: LR:385 s.v. sir-). While the possibility that Tolkien accidentally wrote a intending e cannot wholly be ruled out, it is possible to plausibly explain the word síra as it stands. The final element may be seen simply as the adjectival ending -ra (primitive -râ, see aire). An adjective/adverb síra would not etymologically mean strictly "today", it would only somehow refer to present time or place, but by convention it could be used specifically for "today". It is interesting to notice that in early "Qenya" at least, the word for tomorrow was enwa (QL:34; no word for "tomorrow" is known from later sources). This was from the beginning conceived as a demonstrative stem e(n)- to which is added what seems to be an adjectival ending. In the context of later Quenya, enwa could be interpreted as incorporating the stem en- over there, yonder (LR:356) which "of time points to the future" (LR:399 s.v. ya-); to this is added the ending -wa (primitive -wâ) known from adjectives, adverbs and prepositions (see imíca concerning primitive hekwâ). Enwa by its etymology only refers vaguely to that which is "over there" or "in the future", but by convention it could be used specifically for tomorrow. An adjectival/adverbial formation síra today based on the stem si- (having to do with the present rather than the future) could be wholly parallel to this. Yet one should generally be wary about basing conclusions regarding Quenya on the early "Qenya" material, and an even better interpretation may be found: The word ré day mentioned in LotR, Appendix D may reflect a stem *r- (stems consisting of a single consonant would not be unheard of, cf. the "demonstrative stem" s- in LR:385). In ré, this *r- would be combined with the primitive (abstract) ending -ê, hence *rê > Quenya ré. Without this ending we could have *sî-r- "this-day", to which is added the simple adjectival ending -â (WJ:382), resulting in the primitive "adjective" *sî-r-â > Q síra, in Quenya used as an adverb "today".
sív', elided form of *síve, conjunction or preposition: as, apparently when comparing with something close to the speaker (contrast tambe below). [VT43 confirms that the full form of the word is síve.] The first element is sí- this, here, now as in síra above. This is prefixed to what is evidently the preposition ve as, like, persisting through all stages of Tolkien's development of Quenya (QL:101, Namárië, MC:215). The Sindarin word #be which occurs in the King's Letter (SD:129, there with a suffixed article: ben) is apparently a cognate of Quenya ve. While translated in the in the phrase ben genediad Drannail = in the Shire reckoning (calendar), the context makes it clear that in the here means *according to the. Sindarin #be would be similar to the primitive form of this preposition; in Quenya the primitive form with b instead of v may be preserved in the word tambe, see below.
tambe, preposition: as, in the same way as, apparently pointing away from the speaker (contrast *síve above). This may be tana that (LR:389 s.v. ta-) prefixed to *be as, like (see above), contracted to *tan-be and then assimilated to tambe. Yet if this explanation is correct one may ask why sív[e] above does not appear as **simbe instead, contracted in the same way from *sina-be (sina this, UT:305). It would seem that Quenya word formation is not entirely symmetric; in the case of sív[e] a prefix based directly on the stem si- is used, while in the case of tambe the first element might seem to be based on the derived form tana rather than the naked root ta-. Perhaps **táve paralleling sív[e] would be equally possible? Such a speculative form cannot be recommended to writers, though. It may be noted that in one quite early "Qenya" text reproduced in MC:215-216, the word for that appears as tanya rather than tana (tanya wende that maiden). Tanya is best analysed as a root *tan- plus the ending -ya. If Tolkien (at least sometimes) imagined the demonstrative stem to be *tan- rather than just ta-, this might explain the form tambe (< *tan-be). Interestingly, the verb tana- to show, indicate and the noun tanna sign, both from a source postdating the Etymologies and indeed the LotR itself (MR:385), could very well reflect a demonstrative stem *tan-. (It may be noted that Christopher Tolkien in MR:385 refers to tana- as a root.)
tien, evidently dative pronoun to them, for them. From the Cormallen Praise we know the word te them. This may represent unstressed *tai those (ones), a primitive plural pronoun formed (with the primitive plural ending -î, -i) from the demonstrative stem ta- that; cf. Quenya ta that, it (LR:389). The connecting vowel e may well turn up before the dative ending -n when it is added to a monosyllable ending in a diphthong, producing a form *taien. Before another vowel, ai was reduced to e in Quenya, cf. for instance Q leo shade from primitive daio (LR:354 s.v. day-). Hence *taien could become *teen, but the sequence of two concomitant e's was not durable, becoming ie by dissimilation. Hence the dative form of te can plausibly be tien. (For the development ee > ie, cf. for instance laurië as the plural form of laurëa golden in Namárië: It has long been recognized that the plural form represents *laurëai, unstressed final -ai later becoming -e, but what would be *laurëe turned into laurië by dissimilation.)
tuluva, future verb will come. The verb tul- come is well attested; in the Etymologies it is listed in the first person aorist (tulin I come), derived directly from a stem tul- come, approach, move towards (point of speaker) (LR:395, cf. WJ:368). The verb here occurs with the future-tense ending -uva, as in firuvamme (q.v.) The future tense tuluva was already attested in the Silmarillion, there with the prefix en- re-, again, Húrin crying aurë entuluva, day shall come again, after the Nirnaeth Arnoediad (Silmarillion Ch. 20).
tulya, verb lead, or literally evidently *cause to come. This must be seen as a causative form of the verb tul- come (see tuluva above). The Etymologies also lists a primitive causative formation, tultâ- make come, whence Quenya tulta- send for, fetch, summon: LR:395 s.v. tul-. This is probably the best example we have of the verbal ending -tâ > -ta being causative (though sometimes it functions simply as a verb-former). Tulya-, however, shows another ending, and it also has a meaning somewhat different from that of tulta-: the latter only has to do with causing something to come to(wards) oneself, while tulya- evidently means to lead or direct in general, irrespective of the position of the speaker (despite the gloss assigned to the stem tul-, quoted under tuluva above). How, then, are we to analyse tulya? The ending -ya (primitive -yâ, or by another spelling -jâ) is sometimes simply a verb-former that adds nothing to the meaning of the stem, an eminent example of this being Quenya sir- vs. Old Noldorin sirya-: Both verbs mean flow, but while the Quenya form represents the stem sir- flow with no added elements, the synonymous Old Noldorin verb is derived by means of the ending -ya that in this case cannot be seen to cause any semantic change whatsoever (LR:385). Yet in other cases this ending may take on a causative meaning. In WJ:411 the stem tele is glossed close, end, come at the end. The most immediate Quenya descendant of this was the intransitive verb tele- finish, end. Yet this had a transitive counterpart telya finish, wind up, conclude. It is not surprising, then, that the same ending can be used to derive a transitive verb tulya lead, make come from the intransitive verbal stem tul- come. The ending -ya may not necessarily connote transitivity, but it is interesting to notice that the verb ulya- pour retains the ending -ya in the past tense ulyane only if the verb is used in a transitive sense. If "pour" is intransitive, the ending -ya drops out and the past tense is ulle, apparently formed directly from the stem (LR:396 s.v. ulu-).
úcaremmar, plural noun with pronominal ending: our sins, our misdeeds. The pronominal ending -mma, here followed by the plural ending -r, denotes exclusive our (see Átaremma). Removing the endings (pronominal and plural), we are left with úcare-. It cannot be definitely determined whether the noun sin should be #úcare (#úcarë) or just #úcar: The e in úcare- could be part of the word proper, but it could also be merely a connecting vowel inserted to avoid an impossible consonant cluster, just as in Átaremma. Indirect evidence may support #úcare as the independent form: In MC:222, we have elenillor as the plural ablative of elen star. Notice the i that is inserted between elen and the case ending -llor (for plural ablative): It seems that the case ending is added to the normal, "nominative" plural eleni stars (attested by itself in Namárië). So if a noun ending in a consonant is to receive an ending that would produce an impossible consonant cluster, and the whole form is to be plural, one does not use the normal connecting vowel e (as in Átaremma, or Elendilenna in PM:401). Instead one may construct the simplest plural form of the noun, in -i, and use this plural ending as a connecting vowel before adding the case ending. If the noun sin were #úcar, the same procedure could have been used here: plural *úcari, to which the pronominal ending would be added, producing *úcarimmar (with double plural marking, i and r, just as in elenillor). The fact that we do not here see *úcarimmar, but úcaremmar, may then suggest that no extra connecting vowel is needed – sc. that the naked noun sin is not #úcar ending in a consonant, but #úcare. The ending -e would represent primitive *-ê, known to be an abstract ending (see esselya). As for the elements #úcare is made up of, see the verb úcarer below.
úcarer plural verb sin, trespass. The verb has the plural ending -r to agree with its plural subject ("those who sin/trespass against us"). This form includes the verb car- do, concerning which see care; as discussed in that entry, we would rather expect the plural aorist to be *úcarir according to the system Tolkien used in both earlier and later sources. Anyhow, this verb is obviously related to the noun #úcare sin, misdeed discussed above. The prefix ú- sometimes functions as a negation not-, un-, in-, but the Etymologies adds that it is "usually with bad sense" (LR:396 s.v. ugu-, umu-). Here the "bad sense" is dominant; in this case, the prefix does not indicate negation, but something wrong. The noun #ú-care is quite literally mis-deed, and #úcar- is the corresponding verb: to commit a misdeed, to do wrong, to sin.
úcarindor, plural noun sinners, evildoers; singular #úcarindo. This is an agental from of the verb úcar- discussed above. This word provides our third attestation of the agental ending -indo, with the same meaning as English -er. The Etymologies has melindo lover, a derivative from the verb mel- love (LR:372 s.v. mel-). In LotR we find the word #colindo bearer, attested as a compounded plural: as part of the Cormallen Praise, Frodo and Sam were hailed as the Cormacolindor or Ring-bearers. (The underlying verb #col-, #kol- bear has never been attested by itself, but cf. MR:385 stating that kolla means borne or worn.) In the Etymologies, -indo is suggested to be a specifically masculine agental ending, since masc. melindo is contrasted with fem. melisse as the word for lover (and of course, both of the Cormacolindor or Ring-bearers were male). However, in the context of this prayer, the plural úcarindor is probably not intended to carry any implications of gender.
ulcullo noun in ablative, from evil (or conceivably from [the] evil one, as discussed above). This is the sole occurrence of the ablative ending -llo from in this text, but it is well attested elsewhere (Namárië, MC:221-222, Plotz Letter). Little can be said about the origin of this ending; it is tempting to assume that the final -o is somehow related to ho from, the origin of the Quenya genitive ending (see -o). Unlike the case ending, the noun #ulcu evil is not previously attested, though it is obviously related to the adjective ulca bad, wicked, wrong (QL:97). [Interestingly, it now turns out that some earlier versions of the prayer actually had ulcallo instead of ulcullo.] Though not found in the Etymologies, this early "Qenya" adjective was also valid in later Quenya; it occurs as part of a compound in a LotR manuscript: henulka evil-eyed. (SD:68 – this is part of Treebeard's denunciation of the Orcs; in the published LotR this Quenya word is not included, though the Ent still calls the Orcs "evil-eyed".) Some very early ideas about the derivation of ulca that are set out in QL:97 are probably best ignored within the context of later Quenya. In the later period of Tolkien's conception, the adjective ulca and the noun #ulcu must probably be derived from a stem *uluk- (or conceivably *guluk- since primitive initial g- was lost without trace in Quenya, but by opting for *uluk- we allow for the possibility that the stem ulug- in LR:396 is a variant of it; the latter stem is not defined but yields words for such "evil" concepts as hideous, horrible, monster). The adjective ulca would then descend from primitive *ulukâ or *ulkâ, sc. this stem with the adjectival ending -â (WJ:382). The noun #ulcu would represent *ulukû: two-syllable stems sometimes form nouns by reduplicating the stem-vowel a third time, as a final vowel, but in that position it is long. Cf. such primitive words as galadâ tree (LR:357 s.v. galad-) or kyelepê silver (Letters:426, cf. LR:367 s.v. kyelep-). – By another theory, the primitive form should rather be *ulku, which by itself would produce Q *ulco: Final short -u in the primitive language had become -o in Quenya (cf. primitive tundu hill > Q tundo, LR:395 s.v. tun-). This *ulco would then appear as #ulcu- only before endings, hence ablative ulcullo, since the original -u became -o only when final. Yet this seems to be a less probable theory. The change of earlier final short -u to -o parallels the change of earlier short -i to -e. From examples like úcarer instead of *úcarir we have already argued that around 1950, Tolkien was in a "phase" where he carried through the changed quality of the short final vowels everywhere, even where the vowels are not final because some ending follows. He may have intended that the vowels were changed in all positions by analogy with the simplex forms, where the "final" vowel really was final and did change for phonological reasons. So if he had imagined a development *ulku > Q *ulco, he would probably have used *ulcollo as the ablative form as well. When he wrote ulcullo instead, this may indicate that he intended the nominative to be simply #ulcu. [I think my reasoning as such was sound, but according to VT43:24, the simplex may after all be ulco with a stem-form ulcu-. At least there is one version of the prayer that had va ulco instead of ulcullo, this va apparently being a preposition "from" that was used instead of the ablative ending -llo.] – If #ulcu does not mean evil as an abstract, but rather (the) evil one, the final -u may not just be the stem-vowel reduplicated. Rather it would be the same masculine/animate ending as in Héru, q.v. Then #ulcu could be derived from the adjective ulca evil, falling into an established Quenya pattern. Regarding the word Ainu, actually a borrowing from Valarin, Tolkien stated: "It was from this ainu that in Quenya was made the adjective aina 'holy', since according to Quenya derivation ainu appeared to be a personal form of such an adjective" (WJ:399). If #ulcu does mean evil one, it could likewise be a "personal" form: a noun derived from the adjective ulca. Yet #ulcu may be an abstract evil after all; as mentioned above, the word would probably either receive the article or be capitalized if it were to refer to the devil. True, Quenya abstracts in -u are very rare (abstract nouns typically end in -e instead), but abstracts of this shape may occur where u is also the stem-vowel: Cf. nuru death (LR:377 s.v. ñgur-, primitive *ñgurû with reduplicated and suffixed stem-vowel). We know that this is a true abstract, since Tolkien contrasted it with the capitalized form Nuru, stated to be Death "personified" (within Tolkien's mythos a name of the Vala usually called Mandos). [If ulcullo is actually ulco with stem ulcu-, it is a quite rare formation, especially for a word that is to have an abstract meaning. Ulco, ulcu- presupposes a form *ulku in early Common Eldarin.]
úsahtienna, noun in allative: into temptation. The allative ending -nna may simply indicate "movement towards" (as stated by Christopher Tolkien in UT:432 s.v. Eldanna), but if Tolkien based his Quenya translation of the Lord's Prayer on the normal wording of this prayer, this ending here implies not only to, towards but into. The allative has the same force in the phrase mannar Valion into the hands of the Lords in Fíriel's Song (LR:72; -nna becomes -nnar in the plural). This allative ending is obviously related to the prepositional stem nâ1- to, towards (LR:374). Tolkien stated that "prepositional" elements were normally suffixed to noun stems in Primitive Quendian (WJ:368, see the entry -o for the quotation), so Quenya -nna would presumably descend from nâ1- in this suffixed position. (The Quenya ending, with double nn, would seem to be strengthened or nasal-infixed; the Telerin ablative still had simple -na, Tolkien equating Quenya lúmenna upon the hour with Telerin lúmena: WJ:367 vs. 407.) – Removing the ending we are left with #úsahtie as the noun temptation. The form most similar to this in the published corpus would be sahta marred, attested in the phrase Arda Sahta Arda Marred (MR:405, changed by Tolkien to Arda Hastaina, MR:408, 254). Yet it seems difficult, semantically, to get from "mar, marred" to "temptation". Nothing certain can be said about the etymology of #úsahtie, except that it evidently incorporates the negative prefix ú-, but some speculation may be offered: The Qenya Lexicon lists a verb saka- pursue, look for, search (QL:81).  If a stem *sak- search was still valid at a much later stage of Tolkien's conception, there could be a primitive causative verb *saktâ- make search (as for the sometimes causative verbal ending -tâ, see tulya regarding primitive tultâ-). *Saktâ- would produce Quenya *sahta-. With the prefix ú-, used in the same "bad sense" as in úcarer sin, trespass above, we may interpret the verb *úsahta- as make (someone else) seek what is bad, which is a plausible etymology for a verb tempt. With the infinitival or gerundial ending -ie (as in en-yalië, UT:317), this verb could indeed produce an abstract #úsahtie temptation. It is, however, also possible to plausibly explain this word without resorting to the early "Qenya" material: Tolkien may have intended #úsahtie to be a derivative of the stem stag- press, compress (LR:388). This entry in the Etymologies lists no actual verb directly reflecting the meaning of the stem, but there could well be a primitive verb *stagtâ- (this would be yet another case of the ending -tâ functioning as a mere verb-former, adding nothing to the meaning of the root – see ontaril). This *stagtâ- might later become *staktâ- > Quenya *þahta-, *sahta-. If this means to press, we might again have a gerund *sahtie, meaning pressing, pressure. By adding the prefix ú-, full of sinister connotations, we would arrive at #úsahtie, literally referring to some kind of "evil pressure". This may plausibly be a way of expressing temptation. [These speculations turn out to be quite accurate, which is frankly more than I would have expected. VT43:22-23 reveals that one version of the prayer had, not úsahtienna, but the shorter form sahtienna. This was derived from a stem thag- oppress, crush, press which is plainly a mere variant of the stag- press, compress listed in Etym. For variation between aspirates like ph, th, kh and consonant clusters in s-, like sp-, st-, sk-, compare spal-, spalas- as variants of phal-, phalas- (LR:387). The final form úsahtie Tolkien referred to another stem saka-, which however did not mean "search" as it had in the early Qenya Lexicon; Tolkien defined it as "draw, pull" and indicated that sahta- is a verb induce, whence the prefixed gerund úsahtie = inducement to do wrong.]
ya, relative pronoun which, that: lúmesse ya firuvamme *in the hour that we shall die. Nothing can be said of the etymology of ya; the Primitive Elvish form would probably be similar. This is our first attestation of ya as a separate word in a text that is indisputably Quenya. Previously we knew ya by itself only from the Arctic sentence published in The Father Christmas Letters: Mára mesta an ni véla tye ento, ya rato nea – translated "good-bye until I see you next, and I hope it will be soon", more literally probably *"...which I hope will be soon". While this comes from a work that has few connections to Tolkien's Middle-earth mythos (indeed a work that does not belong to Tolkien's serious literary production at all), it has long been recognized that the "Arctic" sentence represents some kind of Quenya or "Qenya". In LotR-style Quenya, ya has up till now only been attested with a case ending; Namárië has yassen for wherein (or *in which, the ending for plural locative being suffixed to ya). Some, indeed, have assumed that ya- is simply the form the relative pronoun i (q.v.) assumes before an ending, and that ya would not appear as an independent form. This theory must now be abandoned; the manuscript before us clearly demonstrates that not only does ya appear independently but ya and i coexist as Quenya relative pronouns, both of them occurring here. This, of course, raises the question of when to use ya and when to use i. Are they interchangeable? I suspect that one would always use ya- when case endings are to be added; i is "indeclinable" in its capacity as article (LR:361 s.v. i-), and this may be true when it functions as a relative pronoun as well. But when i and ya occur by themselves, it may seem that i refers to sentients (or perhaps more generally animates), while ya refers to inanimates and situations (the Arctic sentence would be an example of the latter). In short, i vs. ya may represent a distinction roughly similar to English who vs. which, what. Another theory, still not disproved, may be that i is used when it is the subject of the following relative sentence (e.g. *Orco i tirë Elda an Orc that watches an Elf), while ya is the object (*Orco ya tirë Elda an Orc that an Elf watches).
yáve, noun fruit. As indicated above, Tolkien's manuscript may seem to read yave with a short vowel, but since there just might be an accent merged into the letter above, we read yáve as in all other attestations of the word. These include the Silmarillion Appendix (where yávë fruit occurs as the very last entry) and the Etymologies: LR:399 s.v. yab- lists the same word with the same gloss, and the root itself is also glossed "fruit". The QL (p. 105) indicates that in Tolkien's early "Qenya", this word appeared as yáva instead, and there was also a verb yav- bear fruit (listed in the form yavin, perhaps intended as the third person aorist; in later Quenya it would be first person instead). If such a verb was still valid in Tolkien's later incarnations of Quenya, yáve could be seen as being basically or originally an abstract formation derived from this verb. Cf. a Quenya word like ráne straying, wandering, formed from the verbal stem ran- wander, stray (LR:383) by means of the same devices: lengthening the stem vowel and adding -e. Such abstracts may (later?) take on a more concrete meaning, denoting what is produced by the action rather than the action itself; hence the word núte, formed from the stem nut- tie, bind, does not mean tying, binding but rather bond, knot (LR:378). In a similar fashion, the meaning of yáve may have wandered from full abstract fruit-bearing to the concrete meaning fruit.
Yésus, masc. name: Jesus. As in the case of María for Mary, Tolkien's "Quenya" form of the name seems to be based on the pronunciation of the Latin form, but spelt according to the normal Roman conventions for the representation of Quenya. The underlying Semitic form (probably something like Yêshû´, that could have been Quenyarized as *Yéhyu) may not have been considered at all, nor did Tolkien try to render it by its meaning ("Yahweh's Salvation"). The name is not fully Quenyarized; intervocalic s would normally have become voiced to z, later becoming r in the dialect of the Noldor (e.g. olozi > olori as the plural of olos dream, UT:396; cf. our theory that aire holy, q.v., was originally meant to represent primitive *gaisi). If Yésus were a true Quenya word, it would have to represent older *Yéþus, since s altered from þ never became z > r (see nísi). But since this is not meant to be an inherited Quenya word, such diachronic considerations are irrelevant; synchronically speaking the Latin pronunciation of Jesus violates no rules of Quenya phonotax, and so it is used here. It would have been interesting to know how Tolkien would have inflected this word, though. Would we have seen *Yésuss- with double s before an ending, e.g. genitive *Yésusso or dative *Yésussen? That would follow the pattern of a noun like eques saying, dictum, which becomes equess- before an ending: hence the plural equessi in WJ:392. It is there said that this form is "analogical", evidently suggesting that very many words ending in -s doubled this sound to -ss- before endings (e.g. nissi as the more orthodox plural of nís woman; see nísi), so new words in -s tended to slip into the same pattern. Perhaps this would then also be applied to a borrowed name like Yésus, so that a phrase like "the love of Jesus" would be *Yésusso melme.

5. Summary: New insights on Quenya

In summary we can say that Tolkien's Quenya rendering of the Lord's Prayer and Hail Mary provides quite a few new insights, but there are also some mysteries. The strange new "locative" or perhaps "comparative" case exemplified by the words cemende and Erumande is probably best ignored by writers until it is better understood: Tolkien's unpublished writings, if they are eventually made available to scholarship, may throw more light on this form. [According to VT43, this -de is an allomorph of the regular locative ending -ssë, but I suspect that this shorter ending was not a lasting idea in Tolkien's ever-evolving conception. For clarity, writers should probably use the full ending -ssë, where necessary inserting a connecting vowel before it.] The same goes for the preposition (?) han of uncertain meaning. [It now appears that han means "beyond", but I think I would stick to the more well-known postposition pella for this meaning.] Otherwise, the known Quenya vocabulary is enhanced by a whole string of new words, most of which offer no obscurities: aistana blessed, #ála imperative do not, #aranie kingdom, #apsen- forgive (with direct object of the matter that is forgiven, dative object of the person forgiven), as with, etelehta- free, release, *Eruanna grace considered as God's gift, ilaurëa daily, everyday (adj.), imíca among, #indóme noun will [according to VT43:16 indóme means "settled character, also used of the 'will' of Eru"], mal but, #móna womb, na optative particle, násie amen! so it is!, the strange form rámen, ?for us, ?on our behalf, síra today, sív[e] and tambe both meaning as or like (the former apparently comparing with something that is close, the latter with something remote), tien as the dative of te them, tulya- lead, the three related words #úcare sin, misdeed, úcar- verb sin and #úcarindo sinner, evildoer, #ulcu evil as noun [may actually be ulco, ulcu-], #úsahtie temptation. There is also nísi as an unorthodox plural of nís woman; the plural nissi found in other sources (both earlier and younger than the text before us) is probably to be preferred.
	More than ten of the words above cover meanings for which we had no Quenya translation before. Some of these words may, on closer scrutiny, yield further vocabulary items: if we have correctly analysed násie as (so) is this, we may isolate a word #sie this referring to a situation (e.g. *i Elda carne sie the Elf  did this); the word sina known from the phrase vanda sina this oath in Cirion's Oath (UT:305, 312) may be adjectival only, modifying another word but not necessarily occurring by itself as in "the Elf did this". [According to VT43, sie may actually be an adverb "thus"; this word certainly has this meaning in a later source. However, sie = "thus" would also be a highly useful word that writers have often missed. Sie could also be used to translate "so". – As for "this", it is possibly that sin is used by itself and sina as an adjectival modifier: Elda sina carnë sin, "this Elf did this.]
	This text confirms what the word massánie bread-giver in PM:404 suggests: in the fifties, Tolkien had decided that the Quenya word for bread was to be #massa and not as in earlier sources masta. Of course, both forms could very well coexist in the language, but in the Etymologies, masta is both a noun bread and a verb bake (LR:372 s.v. mbas-). Writers can now use masta for bake and #massa for bread, avoiding the ambiguous forms.
	Some words are of particular value to writers. Imíca as an unambiguous word for among is a welcome addition to our vocabulary; so far writers have had to resort to imbë between, but that is not quite the same. The new word mal for but fills no gap in our vocabulary, since we already had nan (or nán, ná), but 
mal is perhaps to be preferred: For one thing it occurs in a source that is certainly younger than the sources that provide these other words for but, and as we have argued, mal may be less ambiguous than the alternatives (including the form nó that turned up in VT41:13, since according to LR:379 s.v. nowo- nó is also a noun conception, and in one sentence nó even seems to be a preposition before – see VT41:18). The verb tulya- lead is also useful; until now we have only had tulta- summon, and though both words basically mean "make come" the latter form had the limitation that it only referred to movement towards the place of the speaker. Another highly useful word is as for with in the sense together with. So far it has been somewhat unclear what the Quenya for with really is. I have used and recommended yo; in WJ:407 it occurs as a prefix in the word yomenie (read *yomentie?) meeting, gathering (of three or more coming from different directions). We seem to have an independent attestation of yo in SD:56, in one of the draft variants of Elendil's Oath: yo hildinyar, perhaps meaning *with my heirs (the final version in LotR – volume 3, Book Six, chapter V – simply reads ar hildinyar, and my heirs). Though I think yo may indeed be one Quenya word for with, at least at certain stages of Tolkien's ever-evolving vision, the new word as is certainly the best option for expressing this meaning now. (Moreover, yo may be ambiguous since this is conceivably also the genitive of ya which, hence *yo = of which, whose. The locative yassen wherein, in which occurring in Namárië demonstrates that the relative pronoun ya may receive case endings.)
News about pronouns would be very welcome in Tolkienian linguistics, since parts of the Quenya pronoun table remain rather obscure. We can now remove the asterisk from emme as the emphatic pronoun for exclusive we, as well as from the related ending -mma for exclusive our. These forms had already been deduced, but tien as the dative pronoun to/for them is unexpected; yet it seems to confirm that te them represents *tai (tien itself evolving from *taien, according to this theory).
It is interesting to observe that the prefix et- forth, out is expanded to ete- where an impossible consonant cluster would otherwise arise, as in etelehta- free, release, let out. I have sometimes wondered how et- could be combined with a word like lelya- go (WJ:362), since *etlelya- is not a possible Quenya word. While I actually pondered the possibility of a form **eltelya- with metathesis, it would seem that go out (or go forth) should rather be *etelelya-.
The verb úcar- sin is valuable not only because it fills a gap in our vocabulary, but also because it provides an example of the negative prefix ú- used on a verb: it conveys the idea of something wrong or bad (car- do > ú-car- do wrong, sin). Some, like Nancy Martsch in her primer Basic Quenya, have assumed that ú- prefixed to verbs is used as a negation not. To be sure, this idea was not without any foundation; we know that ú- is used like this in Sindarin (as in Gilraen's linnod in LotR, Appendix A: ú-chebin estel anim I have kept no hope for myself or literally *I do not keep hope for me, the verb *hebin [here lenited chebin] apparently meaning *I keep). Indeed we have a Quenya attestation of ú- as a negation prefix in Fíriel's Song, which seems to have úye as a negated form of ye is (LR:72: úye sére indo-ninya my heart resteth not, more literally my heart is not resting?) However, Fíriel's Song is not quite LotR-style Quenya, and the fact that the verb úcar- means sin, do wrong rather than not do (cf. car- do) seems to indicate that we should avoid using ú- as a negation prefix on verbs. (It is, however, so used in the case of adjectives, cf. únótimë numberless or literally uncountable in Namárië.) If we want to negate verbs, other devices must be sought; the most straightforward solution would be to simply use the independent word lá not (LR:367 s.v. la-). This word is here attested as part of the negative command #ála do not.
The texts also provide new insights on Quenya grammar and syntax. It is interesting to notice how the imperative of a "basic" verb like #hyam- pray is constructed: the verb receives the ending -e (reflecting the ending of an i-stem: hyame = *hyami-), and the imperative particle á is placed in front of it to produce á hyame = pray! The system so far used by many writers (including me) is to construct the imperative of such verbs simply by adding the ending -a. This was in accordance with the examples ela! see! behold! and heka! be gone! from WJ:362, 364. It still seems possible that pray! could simply be *hyama! However, the construction with á plus stem in -e is perhaps to be preferred. It may be that Tolkien intended ela! and heka! as old, fossilized forms. After all, the same essay that provides ela! also exemplifies the negated form of the same imperative construction (in the phrase áva kare don't do [it]! in WJ:371; this would correspond to a positive command *á kare do [it]!). In the case of the example á vala rule (WJ:404, not **á vale), we must assume that vala- is itself an A-stem and therefore does not take the ending -e (e.g. third person aorist vala rather than **vale). The imperative of a "basic" verb like tir- watch should be *á tire rather than **á tira, though a shorter imperative *tira! paralleling ela! and heka! is perhaps equally possible.
These texts also reveal another thing about Quenya imperative constructions: The imperative particle á can receive pronominal suffixes denoting the object of the sentence (direct object in accusative or indirect object in dative), as in áme etelehta deliver us, ámen anta...massamma give (to) us...our bread ("us" being denoted by the suffix #-me, #-men). The same goes for the negated form of the imperative particle, #ála (as in álame tulya, do not lead us). Presumably Tolkien's later variant of the word for don't, áva, could also receive pronominal endings denoting the object of the prohibition.
	Another piece of news about the behavior of pronominal suffixes is that even finite verbs can receive a pronominal ending, denoting an object, that does not have to be preceded by another ending denoting the subject (apsenet [we] forgive them). The recently-published example karitas to do it (VT41:13, 17) demonstrated that infinitives can receive object endings, and this can now be seen to be true of finite verbs as well. In all previous examples of verbs incorporating a pronominal ending denoting the object, it is preceded by another pronominal suffix denoting the subject (e.g. one word from the Cormallen praise: laituvalmet we [-lme-] shall bless them [-t]). Writers who choose to append pronominal endings to verbs should make sure that there can be no confusion as to whether the ending denotes the subject or the object; otherwise separate pronouns (rather than endings) should be employed.
The phrase quanta Eruanno full of grace represents a hitherto unknown use of the genitive. It could surely be used in more mundane contexts as well, e.g. *yulma quanta neno, a cup full of water (nén, nen-). The underlying idea is probably the use of the genitive in the sense "concerning" (as in Quenta Silmarillion the Story of [= about, regarding, concerning] the Silmarils). So perhaps quanta Eruanno = full regarding grace, *quanta neno = full as far as water is concerned. It would be interesting to know if the genitive case can also be used adverbially in connection with the related verb quat- fill (WJ:392), so that a sentence like "the Elf filled the cup with mead [miruvórë]" could be expressed as *i Elda quantë i yulma miruvórëo – the genitive indicating the substance used to "fill" the direct object. (If this is not the case, the instrumental would probably be used instead: *miruvórenen.) It is even possible that the genitive can be used, not only with quanta full, but also with its antonym lusta empty, e.g. *lusta neno empty of water.
The wishing-particle na opens up certain vistas of expression that the formerly known particle nai does not cover. In all known examples, nai expresses a wish that is to be fulfilled in the future, and that only involves what a subject hopefully is to do to an object: Nai hiruvalyë Valimar! Be it [that] thou wilt find Valimar! (Namárië), nai tiruvantes *may they keep it! (Cirion's Oath). While this remains an important Quenya wishing-formula, the particle na is more flexible. It can be used to connect adjectives and nouns (na aire esselya, hallowed be thy name or literally *wish-that holy [is] thy name). (Presumably this could also be expressed as *nai nauva esselya aire, but this would place the fulfillment of the wish in the future.) Na can be used in the case of a wish regarding what a subject hopefully is to do in the future, but no object needs to be involved: Aranielya na tuluva thy kingdom come or wish that thy kingdom will come (reworked from the declarative statement *aranielya tuluva thy kingdom will come simply by inserting the wishing-particle in front of the verb). This could probably also have been expressed by means of the "traditional" formula *nai aranielya tuluva (though all attested examples of this formula involves an object and not only a subject). Of particular interest is the peculiar construction na care indómelya, apparently *wish-that [one] does thy will. Not only does this show that na can be used with other tenses than the future (care looks like an aorist) – it also indicates that this formula can be used to express a wish about what is to be done to an object without actually mentioning any subject. In effect we have a passive of sorts.
	The form aistana for blessed seems to tell us that though "derived" verbs, or A-stem verbs, normally form their past participles in -ina (as in hastaina marred, MR:254, 408), the shorter ending -na may be preferred when the resulting form would otherwise come to have the diphthong ai in two concomitant syllables: hence not **aistaina. (Other verbs for which this may be relevant include laita- bless, praise, naina- lament, taita- prolong, vaita- wrap: past participles *laitana, *nainana [?], *taitana, *vaitana. A few other verbs containing ai, like faina- emit light, seem by their meanings to be intransitive and could probably not have meaningful past participles.) – As for the verb that underlies the form aistana, sc. #aista- to bless, it seems to supersede aista- to dread in the Etymologies (LR:358 s.v. gáyas-), though as we have argued above, the ultimate derivation may be much the same. For the meaning to dread writers can rather use the verb #ruk- from a post-LotR source (first person aorist in WJ:415: rukin I feel fear or horror, said to be constructed with "from" – sc. the ablative case? – of the object feared). For the meaning bless we already had laita- from the Cormallen Praise, but as we have argued, this is by its etymology rather *magnify and may often better be rendered praise (Letters:308; cf. also the corresponding verbal noun in Erulaitalë, Praise of Eru, as the name of a Númenórean festival: UT:166, 436). In a more purely "religious" meaning, bless as opposed to merely praise or magnify, #aista- must henceforth be the first choice of writers.
	These texts do not provide much more information about the verb to be in Quenya (a topic writers really would like to know more about!), though it may be noted that the imperative be! seems to be na (q.v. above). If i ëa han ëa does mean something like *who art in heaven (Eä), or even *who art above Eä, this confirms that ëa rather than ná is used for is with reference to a position (cf. i or ilyë mahalmar ëa who is above all thrones in Cirion's Oath). It is, however, interesting to see that nominal sentences with no explicit copula are apparently quite permissible and even usual: i Héru as elye the Lord [is] with thee, aistana elye blessed [art] thou, aistana i yáve mónalyo blessed [is] the fruit of thy womb.
There are also some academic (rather than "practical") lessons here. The Lord's Prayer/Hail Mary translation demonstrates how Tolkien might "re-explain" certain forms that had been published, so that they would not conflict with linguistic revisions he had undertaken afterwards (a conflict that would have been unavoidable if he had maintained the explanation that he had originally intended). Aire is here repeatedly used for holy, and the first part of the compound airetári in Namárië is likewise translated holy in LotR. In a much later source Tolkien however states that aire is "actually" a noun sanctity, the adjective holy being rather aira (PM:363-364). It can now be seen that this is not what he originally had in mind; when he first wrote airetári he did intend aire to mean simply holy. What triggered the subsequent re-explanations and rationalizations may have been a post-LotR revision of the diachronic phonology (or actually the undoing of a revision that was "valid" during the final part of the period when LotR was written): When Tolkien once and for all decided that the change of primitive short *-i to Quenya -e occurred only at the end of words and did not normally make it into other positions even by analogy, he had to face the fact that the already-published form airetári should have been *airitári. In the related case carnemírie, Tolkien did change it to carnimírie in the revised version of LotR (1966), but airetári persisted in this form and was later reinterpreted.
	If I were to emend these texts to "final-intention" Quenya, as well as it can be approximated now and to whatever extent it even makes sense to speak of Tolkien's "final intentions", I would alter úcarer to *úcarir (based on the late example karir in WJ:391, certainly postdating these translations); this again touches on the question of whether or not the change of final short *-i to -e spread to other positions by analogy. For the same reason I would perhaps also read *apsenit instead of apsenet. I would also change the strange plural nísi women to nissi, the form found elsewhere (including sources younger than this Hail Mary translation). 
Whether we should furthermore read *Atáremma rather than Átaremma, or even Heru rather than Héru, is difficult to say; such forms would at least be easier to reconcile with what has been published elsewhere. [Apparently Tolkien also turned -mm- as a pronominal element for exclusive "we, our" into -lm-, a change that is reflected in the Second Edition of LotR: Incorporating this revision we would have to read *Átarelma, *massalma, *úcarelmar, *elmen, *firuvalme rather than Átaremma, massamma etc.] But even so, Tolkien's translation of the Lord's Prayer and Hail Mary will stand as a remarkable sample of Quenya as Tolkien had come to see the High-Elven language about the time LotR was being published.