ten (2) conj. "for", in Fíriel's Song; apparently replaced by an in LotR-style Quenya.
Quenya
an
for
atar
preposition. *for
ten
for
men
(for) us
men (1) pron. "(for) us", dative form of me, q.v.
á hyamë rámen úcarindor
pray for us sinners
The sixth line of Aia María, Tolkien’s translation of the Ave Maria prayer. The first word á is the imperative particle, indicating that the verb form hyamë “pray” is an imperative. The third word rámen “for us” is combination of the preposition rá “for” (lit. “✱on behalf of”) and the dative men of the pronoun me “us”. The last word úcarindor “sinners” is the plural of úcarindo “sinner”.
Decomposition: Broken into its constituent elements, this phrase would be:
> á hyamë rá-me-n úcarindo-r = “✱do pray for-us-(dative) sinner-(plural)”
Conceptual Development: In the first two versions of the prayer Tolkien suffixed the pronoun lye “you (polite)” to the imperative particle a: alye (I-II). He also used the verb arca (I-II) instead of hyamë (III-IV) for “pray”. He used several different words for the preposition “for”: atar (I), meter (II), hrá (III deleted) and rá, always followed by the pronoun me “us”, sometimes dative (men) and sometimes not (me).
Tolkien considered several words for “sinners”: ulcarindor (I deleted), naicandor (I), naicor (I replacement), naici (II deleted) and úcarindor (IV). In version II of the prayer, Tolkien replaced “sinners” with a subordinate clause: i naici nar “✱[those] who are sinners” (II deleted) >> i naiquear “✱[those] who sin” (II).
Wynne, Smith and Hostetter analyzed the word naiquear as an adjective used as a plural noun: “sinners” (VT43/34). However, since it replaced a verbal phrase, I think it is likelier to be the present tense of an otherwise unattested verb naiqua- “✱to sin”.
| |  I  | II |III|IV| |{arca >>}|alye|á| |{alye >>}|arca|hyamë| |{atarmen >>}|atarme|meterme|{hrá >>} rá men|rámen| |{ulcarindor >>}| naicandor [>> naicor]|i {naici nar >>} naiquear|úcarindor|
helda
friendly, having love (for)
[helda (2) adj. "friendly, having love (for)" (VT46:3)]
ar i eru i or ilyë mahalmar ëa tennoio
and of the One who is above all thrones for ever
Fourth phrase @@@
nilmë
noun. love, concern for things other than self for their own sakes
-i
suffix. general plural for nouns
aldudénië
proper name. Lament for the Two Trees
The title of a lament for the Two Trees of Valinor after they were destroyed by Morgoth (S/76). It was composed by the Vanyarin elf Elemmírë and the title was translated as the “Lament for the Two Trees” (MR/100, 288).
Possible Etymology: This name is very unusual in that it has the letter [d] appearing between two vowels, something usually forbidden by the phonology of Quenya. The first element is clearly Aldu “Two Trees”, the dual form of alda “tree”, also seen in Aldúya “Day of the Two Trees”. The meaning of the second element must therefore be “lament”, but given its phonetic pecularities it is difficult to guess what its form might be as an independent word. Another Late Quenya word for lament is nainië (RGEO/58).
an
adverb/conjunction. for, but, then, or; moreover, furthermore
andalúme
noun. (for) a long while
atarmë
for us
atarmë dative (?) pron. "for us" (VT44:18; Tolkien apparently considered dropping this curious form, which in another text was replaced by rá men, rámen; see rá #1)
calma
lamp, a light, device for shining light
calma noun "lamp, a light, device for shining light" (Appendix E, KAL, PE17:123, 180), also name of tengwa #3 (cf. calmatéma), which was also already its name in the mostly pre-classical Tengwar system presupposed in the Etymologies(VT45:18, there spelt "kalma"). In early "Qenya", calma ("k") meant"daylight" _(LT1:254; in MC:213, the word is translated "light").Plural instrumental calmainen ("k") "lights-by", by lights (MC:216)_
ces-
to search (for something), to examine (something) in order to find (something)
ces- (Þ) ("k"), "to search (for something), to examine (something) in order to find (something)"; the root meaning is given as "enquire of, question, examine" (something). Cesë parma "to look in a book" (for a passage or information required); here the aorist stem cesë is used as infinitive. Notice that ces- here takes a simple direct object parma (not locative *parmassë, despite the translation). Past tense cense (Þ) given, replacing the phonologically expected form centë (also cited). (PE17:156)
cesta-
verb. to seek, search for
cesta- ("k") vb. "to seek, search for" (PE17:156)
cesta-
verb. to seek, search for
hora
verb. wait for
hrá
preposition. *for, on behalf of
lerembas
noun. bread taken on leaving home (for a long journey)
maqua
hand-full; complete hand with all five fingers; a closing of closed [hand] (facing down) for taking; group of five (similar) things
maqua noun "a hand-full; complete hand with all five fingers; a closing of closed [hand] (facing down) for taking; group of five (similar) things"; in colloquial usage also "hand" as a limb (VT47:7, 18-20); dual maquat "group of ten" (VT47:7, 10). Compounded maquanotië = "decimal system" in counting (VT47:10), Lungumaqua "Heavyhand" (VT47:19)
ma varda enquantuva i yulma nin sí
will Varda now refill the cup for me?
mena
verb. be making for, on way to
mer-
verb. wish (for), want
meter
preposition. *for (the purpose of), towards the end
milya-
verb. long for
milya- (2) vb. "long for" (MIL-IK)
nai hirinyes
it may well chance for me to find it
nai nin híres
it may well chance for me to find it
ngwin
for us
ngwin dative pronoun ?"for us" _(VT21:6-7, 10, VT44:36). _Apparently belonging to the 1st person pl. It would be pronounced *nwin* at the end of the Third Age, but since Tolkien in another source implies that the 1st pl. exclusive base ñwe had the "independent" stem we- in Quenya (VT48:10), we must assume that the dative pronoun should rather be wen**, or in Exilic Quenya *ven. The form ngwin may reflect another conceptual phase when Tolkien meant the nasal element of ñwe to be preserved in Quenya as well. The vowel i rather than e is difficult to account for if the base is to be (ñ)we. In VT49:55, Carl F. Hosttetter suggests that ngwen rather than ngwin may actually be the correct reading of Tolkiens manuscript.
nin
to me, for me
nin pron. "to me, for me", dative of ni (FS, Nam). Sí man i yulma nin enquantuva? "Now who will refill the cup for me?" (Nam), nás mara nin *"it is good to me" = "I like it" (VT49:30), ecë nin carë sa* "it-is-open for me to do it" = "I can do it" (VT49:34). See also ninya**.
nílë
noun. a special concern with or love for
quenten tulil márië nin
I said: you come happily (for me)
raxa
drag of any large, flat vehicle on wheels or rollers for hauling stone or other weighty material
raxa noun "a drag of any large, flat vehicle on wheels or rollers for hauling stone or other weighty material" (PE17:28)
rá
preposition. *for, on behalf of
saca-
verb. pursue, look for, search
saca- ("k") (1) vb. "pursue, look for, search" (QL:81; pa.t. sácë.)
sí man i yulma nin enquantuva?
who now shall refill the cup for me?
Eighth line @@@
sí man i yulma nin enquantuva?
now who the cup for me will refill?
The 8th phrase in the prose Namárië, which is essentially the same as its poetic version, differing only in its more literal translation.
This phrase is interesting in that it places the direct and indirect objects of the phrase (i yulma nin “the cup for me”) in between the subject (man “who”) and the verb (enquantuva “will refill”). This indicates that even in ordinary speech, the normal Quenya subject-verb-object word order was somewhat free, with objects able to appear in other positions.
ten
to them, for them
ten (1) pron. in dative "to them, for them" (VT49:14), also tien, téna. See te.
tennoio
for ever
tennoio adv. "for ever" (CO); see tenna
tien
for them
tien would seem to be a dative pronoun *"for them". Whether this is somehow to be derived from the pronoun te "they, them", or whether it is the dative form of an otherwise unattested 3rd person pl. pronoun *tië, remains unclear. (VT43:12, 21) Ten (q.v.) as the straightforward dative form of te is attested elsewhere.
tinga-
verb. to go (for a long while)
A verb glossed “go (for a long while)” in Late Notes on Verb Structure (LVS) from 1969 derived from a never-before-seen root √TIG and via nasal-infixion of the root, but an “X X” was written in the margins next it which seems to indicate this was a transient idea (PE22/157 and note #70).
to
preposition. on, above; for, on, above; for; [ᴹQ.] in
A preposition appearing as tŏ in Late Notes on Verb Structure (LVS) from 1969 with some difficult-to-read glosses, but apparently including “on” and “above” (PE22/168).
Conceptual Development: The preposition ᴹQ. to appeared in a sentence from around 1948 with the gloss “in”: ᴹQ. lairesse nihare __to__ tarassi, yu unta hrívesse landannar “in the summer I live in the hills as a rule, and come down to the plains in the winter” (PE22/125), but this use of to might be a loose translation of “on”, since otherwise “hills” would just be in the locative. The preposition tó also appeared with a long ó in the second and third versions of the Löa Yucainen poem from 1958: ai __tó__ sí ilyama menta hwirya hondoringe fúmenen istarion “Alas for now all begins to wither in the breath of cold-hearted wizards” (CPT/1297, 1298), but this use is harder to reconcile with to = “on, above”.
A similar preposition ᴱQ. tă “on, above” appeared in the Qenya Lexicon of the 1910s under the early root ᴱ√TAHA, and with a long vowel tā was an adverb meaning “high above, high up” (QL/87). In the English-Qenya Dictionary of the 1920s, tá was again an adverb meaning “above”, but this was deleted (PE15/67). Elsewhere in this 1920s dictionary, ta was translated “beside, by, at side” (PE15/70) and “than” (PE15/78). In the contemporaneous Early Qenya Grammar this had the meaning “by, beside”, also used in comparisons where English would use “than” (PE14/48, 81).
Later to “on, above” might be a partial restoration of the 1910s meanings of ta.
tulta-
verb. send for, fetch, summon
tulta- vb. "send for, fetch, summon" (TUL). Tultanelyes "you summoned him", changed by Tolkien to leltanelyes "you sent him" (possibly tulta- was meant to have the meaning "send" here, but Tolkien decided to use another word) (VT47:22)
ullumë
not for ever
ullumë adv.? a word occurring in Fíriel's Song, evidently meaning "not for ever". Cf. ú-, lúmë and úlumë.
vanimelda
the highest word of praise for beauty
vanimelda adj., said to be "the highest word of praise for beauty", with two interpretations that were apparently considered equally valid and simultaneously true: "beautiful and beloved" (vanima + melda, with haplology), i.e. "movingly lovely", but also "elven-fair" (fair as an Elf) (vanima + elda). The word was also used as the second name of Arwen. (PE17:56, Second Edition LotR1:II ch. 16).
vanwa
gone for good, departed (dead, lost)
véna
for us
véna pron. "for us", (long) dative form of ve # 2, q.v.
yan
for/to which
yan relative pronoun in dative "for/to which" or "for/to whom" (PE16:90, 92, 96). Used for "to whom" in the poem Nieninque; according to the system described elsewhere, which distinguishes personal ye "who" from impersonal ya "which", "to whom" would be *yen instead. A wholly distinct ya(n) seems to appear as an ephemeral word for "as" in one version of the Quenya Lord's Prayer; see ya #2 (VT43:16, VT49:18)
á
particle. {particle for calling attention}
ómen
on/for us
ómen prep. + pron. ?"on/for us" (órava ómen "have mercy on us", VT44:12, changed by Tolkien from the simple dative form men "for us", then replaced by (o)messë)
macca
noun. article (for exchange), ware, thing
A neologism for “article (for exchange), ware, thing” created by Boris Shapiro in PPQ (PPQ) from the early 2000s, inspired by [N.] bach of the same meaning and based on the root ᴹ√MBAKH “exchange”. Tamas Ferencz instead suggested ᴺQ. mangwa “article for trading, goods” in VQP (VQP), based on MBAKH+mā.
yentaro
noun. adoptive father (for a daughter)
yentarë
noun. adoptive mother (for a daughter)
yontaro
noun. adoptive father (for a son)
yontarë
noun. adoptive mother (for a son)
an (1) _conj. and prep. _"for" (Nam, RGEO:66), an cé mo quernë… "for if one turned…" (VT49:8), also used adverbially in the formula an + a noun to express "one more" (of the thing concerned: an quetta "a word more", PE17:91). The an of the phrase es sorni heruion an! "the Eagles of the Lords are at hand" (SD:290) however seems to denote motion towards (the speaker): the Eagles are coming. Etym has an, ana "to, towards" (NĀ1). The phrase an i falmalī _(PE17:127) is not clearly translated but seems to be a paraphrase of the word falmalinnar "upon the foaming waves" (Nam)_, suggesting that an can be used as a paraphrase of the allative ending (and if falmalī is seen as a Book Quenya accusative form because of the long final vowel, this is evidence that an governs the accusative case). In the "Arctic" sentence, an is translated "until". Regarding an as used in Namárië, various sources indicate that it means an "moreover, further(more), to proceed" (VT49:18-19) or ("properly") "further, plus, in addition" (PE17:69, 90). According to one late source (ca. 1966 or later), an "is very frequently used after a full stop, when an account or description is confirmed after a pause. So in Galadriels Elvish lament […]: An sí Tintallë, etc. [= For now the Kindler, etc…] This is translated by me for, side an is (as here) often in fact used when the additional matter provides an explanation of or reason for what has already been said". Related is the use of an + noun to express "one more"; here an is presumably accented, something the word would not normally be when used as a conjunction or preposition.