Keys

Note: The Quenya lessons, including the exercises, are still being refined. In some cases, incomplete revisions have lead to discrepancies between the exercises and the corresponding keys. The author of this course hopes he has been able to weed out these errors, but if you suspect that some of the keys here provided do not really match the exercises, please download the most recent versions of both this Keys file and the relevant section of the course. If the discrepancy is seen to persist in the latest versions, please bring the problem to my attention (helge.fauskanger@nor.uib.no).

LESSON ONE

1. Marking the accented vowel or diphthong:

A. Alcar
B. Alcarë
C. Alcarinqua
D. Calima
E. Oronti
F. Únótimë
G. Envinyatar
H. Ulundë
I. Eäruilë
J. Ercassë

As for Christopher Lee's accentuation nai yarVAXëa RASSelya TALTuva notto-CARinnar, the words yarvaxëa and taltuva are correctly pronounced. However, rasselya should have been accented rassELya rather than RASSelya, and notto-carinnar should have been notto-carINNar rather than notto-CARinnar. Perhaps we are to assume that "Saruman" in this scene uses some special meter employed in magical invocations, discarding the normal stress rules?

2.
K. Ohtar: C (ach-Laut)
L. Hrávë: D (hr originally denoting unvoiced r, later becoming normal r)
M. Nahta: C (ach-Laut)
N. Heru: A (English-style breath-H, though in Valinorean Quenya it had been ach-Laut)
O. Nehtë: B (ich-Laut)
P. Mahalma: In early Exilic Quenya probably C (ach-Laut), but by the Third Age it had evidently become A (breath-H).
Q. Hellë: A (breath-H)
R. Tihtala: B (ich-Laut)
S. Hlócë: D (the group hl originally denoting unvoiced l, later becoming normal l)
T. Hísië: A (breath-H)

LESSON TWO

1. 
A. Horses
B. Either just "king", or "a king" with an indefinite article, depending on what English grammar demands in the context where the word occurs.
C. The horse
D. The horses
E. Kings
F. One people under one king.
G. The king and the queen.
H. Maidens

2.
I. Tasari
J. Eldar
K. I arani
L. Lier
M. I rocco nu i tasar.
N. Vendë ar tári.
O. I tári ar i vendi.
P. Anar ar Isil (probably not i Anar ar i Isil, since in Quenya the words denoting these celestial bodies seem to count as proper names, requiring no definite article)

LESSON THREE

1.
A. (Two) eyes, (natural pair of) eyes.
B. Two eyes (= atta hendi, referring to "two eyes" only casually related, like two eyes of two different persons, one eye from each. The dual  form hendu, on the other hand, refers to a natural pair of eyes.)
C. Two trees.
D. Two trees (= atta aldar, referring to any two trees. Aldu, on the other hand, refers to some kind of closely related pair of trees, like the Two Trees of Valinor in Tolkien's mythos.)
E. One man and one woman.
F. The stones.
G. Floors.
H. Mountains.

2.
I. Atta ciryar.
J. Ciryat.
K. Rancu (if the example peu "pair of lips" holds, the dual ending -u rather than -t is always used in the case of bodyparts occurring in pairs, even where there is no d or t in the noun)
L. Orontu (since oron "mountain" has the stem oront-, a t turning up in the word, the dual ending would be -u rather than -t)
M. Andu (ending -u rather than -t because of the d occurring in this word)
N. Aiwet.
O. Atta aiwi.
P. Neri ar nissi.

LESSON FOUR

1.
A. A black horse.
B. Bright eyes (hendu = a natural pair of eyes).
C. Three dead men.
D. Beautiful birds.
E. A queen is a mighty woman.
F. The mountains are great.
G. Best interpreted "a king [is] mighty", the copula being left out and understood, but it could also mean "a mighty king" with a somewhat unusual word-order (an attributive adjective would more often come before the noun it describes: taura aran rather than aran taura).
H. The man and the woman are wise.

Theoretically at least, exercises A, C, and D could also be interpreted "black [is] a horse", "bright [are] eyes", "beautiful [are] birds", the copula being left out just as in Exercise G. But when the adjective comes immediately in front of the noun it describes, it must normally be assumed that it is used attributively and not predicatively. On the other hand, when the order is noun + adjective, as in G, a copula "is/are" may well be left out.

2.
I. I ninquë ando.
J. Alta cirya.
K. I talan ná carnë.
L. Minë morë sar ar neldë ninqui sardi.
M. Sailë arani nar taurë neri.
N. I taura nér ar i vanya nís nar úmië.
O. Eldar nar vanyë.
P. Eldar nar vanya lië. (Notice that here, the adjective agrees in number with the singular noun lië "a people", which it describes attributively. It does not agree with the plural noun "Elves", as in the previous exercise.)

(In exercises K, M, N, O, P, the copula ná/nar may be left out and understood.)

LESSON FIVE

1.
A. The woman is laughing.
B. The fattest Dwarf is eating.
C. The queen is watching the king.
D. The greatest mountain is mighty.
E. The man is summoning the most beautiful maiden.
F. The bird is singing.
G. The Dwarves are seizing the four Elves.
H. The mightiest king is wise.

2.
I. I nís tíra i analta cirya.
J. I anúmië neri nar firini.
K. I Elda mápëa i parma.
L. Canta neri caitëar nu alda.
M. I assaila Elda cendëa parma (an-saila becoming assaila by assimilation)
N. I aran ar i tári cendëar i parma.
O. I aiwi lindëar.
P. I canta Naucor tírar aiwë.

LESSON SIX

1. 
A. The man read the book.
B. The Dwarves ate.
C. The king summoned the queen.
D. A woman sang.
E. The maidens watched the Elf.
F. The five horses lay (/?were lying) under the big willow.
G. The stars shone.
H. The Dwarf saw a horse.

As suggested in F), it may be that it is also permissible to translate Quenya past tenses using the "was/were ...-ing" construction, e.g. B) "the Dwarves were eating", D) "a woman was singing", F) "the five horses were lying". However, Quenya may well have distinct verb forms for this meaning. Published material provides no clues in this matter.

2.
I. Nauco hirnë i harma.
J. I Elda quentë.
K. I rocco campë.
L. I aran mellë Eldar (or ...i Eldar with the article if the phrase "the Elves" is taken as referring to some particular Elves rather than the Elvish race in general)
M. Nér tencë lempë parmar.
N. I tári ortanë.
O. I arani haryaner altë harmar.
P. I aran ar i tári tultaner canta Eldar ar lempë Naucor.

LESSON SEVEN

1.
A. Many Dwarves possess treasures.
B. The sun will rise and the birds will sing.
C. Six men will watch (/guard) the gate.
D. Every Man (= non-Elf human) will die.
E. All Men die.
F. A wise man reads many books.
G. Every star shines above the world.
H. The Elf seizes the Dwarf.

In A, B, E, F, and G, the aorist tense is used to describe various "general truths" that are more or less timeless. In H, the aorist is used to describe a momentary, duration-less action.

2.
I. Ilya Elda ar ilya Atan.
J. I Elda hiruva i Nauco.
K. I rocco capë or i Nauco.
L. I aran turë rimbë ohtari ar turuva ilya Ambar.
M.  I aran ar i tári cenduvar i parma.
N. I ohtar turë macil.
O. Ilyë rávi matir hrávë.
P. Enquë rávi mátar hrávë.

In K, the aorist describes a momentary, duration-less action. In L and N, the aorist (turë) describes a general characteristic or "habit" of an individual: the king (always) controls many warriors, the warrior (generally, habitually) wields a sword. In O, the aorist describes a "general truth" about lions, contrasting with  the present (continuative) tense in P (mátar = "are eating"), describing the ongoing activity of some particular lions instead.

LESSON EIGHT

1. 
A. The man has found the treasure.
B. The lions have eaten the flesh.
C. The king has summoned the queen.
D. The women have read the book.
E. The evil queen has seized the seven Dwarves.
F. You have written seven books.
G. I have spoken.
H. You have seen it.

2.
I. I nér utúlië.
J. I otso Naucor amátier.
K. I seldor ecénier rá imbë i aldar.
L. I enquë Eldar oroitier i otso Naucor.
M. I Nauco unurtië harma.
N. Alaitien [or, alaitienyë] i aran, an i aran elérië ilyë móli. 
O. Alantiel [or, alantielyë], ar ecénienyes.
P. Emétienyes.

LESSON NINE

1.
A. [The] shining moon is rising over the world.
B. The jumping Dwarf fell through the floor.
C. I can hear a singing maiden.
D. One man wielding one sword will not terrify the eight mighty warriors.
E. A thrall seizing a mighty man is not wise. 
F. The eight lions lying under the trees (a)rose, for the lions wanted to eat the men.
G. A lion cannot stop eating [/cease to eat] flesh.
H. The terrifying warrior stopped watching [/ceased to watch] the people, for the warrior was not wise. (Another possible interpretation: "stopped guarding" instead of "stopped watching".)

2.
I. I nér roitala i Nauco ná ohtar.
J. I aran mernë lelya.
K. I vendë úmë verya cenë i tári.
L. I lálala nissi lender mir i coa. 
M. I tolto lelyala Naucor polir hirë rimbë harmar.
N. Úmel(yë) laita i Elda, umil(yë) laita i Atan, ar úval(yë) laita i Nauco.
O. Merin(yë) lelya ter Ambar ar lerya ilyë lier.
P. Veryala nér lendë ter i ando ar mir i oron.

The key to Exercise K ("the maiden did not dare to see the queen") is the only possible translation using the vocabulary I have provided to far, but I cannot say for certain that cen- "to see" can also be used in the sense "to meet", which is how an English-speaking person would normally interpret this word used in such a context. But then "see" = cen- may of course be used in its most basic sense, so that i vendë úmë verya cenë i tári may be interpreted "the maiden did not dare to look at the queen".

LESSON TEN

1.
A. I love them deeply.
B. They sing beautifully, like (the) Elves sing.
C. The hidden treasure will not be found. (Possibly, the Quenya wording úva hirna / úva hírina would suggest: "...will not have been found", referring to some future situation.)
D. They want to find it swiftly.
E. You have two books, and finally you have read them.
F. I have really [/truly/actually] seen an Elf.
G. All nine gates are watched.
H. They did not want to do it, for seeing it was enough [/sufficed].

2.
I. Elendientë nuldavë ter i nórë. (Surely you understood that "have gone" was to be rendered by the perfect form of the verb lelya-, or did you start messing with lelyaina or something, desperate to bring in a separate word for "gone"? No need...)
J. I hostainë Eldar merner cenitas.
K. Técina lambë umë ve quétina lambë.
L. Lempë ciryar úmer farya; nertë farner.
M. Anwavë pustuvan [or, pustuvanyë] caritas.
N. Lintavë hostanentë i nertë ruhtainë Naucor.
O. Teldavë cenuvalyet ve emériel(yë) cenitat.
P. Umintë merë hlaritas.

The word order is certainly somewhat flexible; the adverbs in M, N, and O could probably also follow the verb (e.g. hostanentë lintavë for "they swiftly gathered"). Cf. my own key to I. But when an object or an infinitive is to follow, I find it slightly awkward to separate it from the finite verb by inserting an adverb between them. Of course, you can always have the adverb at the end of the sentence as well.

LESSON ELEVEN

1.
A. They found the dead warrior's sword. (Genitive of former possessor.)
B. The stars of heaven are shining. (Genitive of location: the stars are in heaven.)
C. I watched the woman's eyes (dual). (Partitive genitive: the woman's eyes are physically part of her.)
D. They shall see the King of Men and (of) all lands. (Genitive describing the relationship between a ruler and the ruled – people or territory.)
E. A house without floors is not a real house. (The preposition ú "without" is followed by genitive, hence ú talamion in Quenya.)
F. The queen's evil brothers want to rule the peoples of the world. (I tário úmië torni: genitive of family relationship. Ambaro lier: genitive of location – the peoples are in the world.)
G. The horns of the animals are big. (Partitive genitive, as in Exercise C above.)
H. The ten lions quickly ate the flesh of the horse. (I rocco hrávë "the horse's flesh" – genitive of source, the flesh coming from the horse. Notice that the noun rocco "horse" is unchanged in the genitive singular, since it ends in -o already.)

2.
I. Menelo aiwi [or, (i) aiwi Menelo] cenuvar cainen ohtari imbë i altë síri. (Menelo aiwi "the birds of heaven" – genitive of location.)
J. I arano mól [or, (i) mól i arano] ulyanë limpë mir (i) analta i yulmaron [or, mir i yulmaron analta]. (I arano mól "the king's thrall" – genitive denoting the relationship between the ruler and the ruled, or various relationships between people in general. Notice ulyanë as the past tense "poured" in the transitive sense. [I] analta i yulmaron or i yulmaron analta: "the biggest of the cups", partitive genitive – the biggest cup being one of all the cups mentioned. Cf. Tolkien's elenion ancalma "brightest of [/among] stars".)
K. I Eldo toron [or, (i) toron i Eldo] hostanë (i) cainen parmar elenion.  (I Eldo toron "the Elf's brother": genitive of family relationship. Notice that when the genitive ending -o is added to a noun like ending in -a, like Elda, it displaces this final vowel. (I) cainen parmar elenion "the ten books about stars": the genitive being used in the sense "about, concerning". Perhaps the word order elenion cainen parmar is also possible, but it feels less natural.)
L. (I) alta sírë i nórëo [or, i nórëo alta sírë] ullë mir cilya. ([I] alta sírë i nórëo " the great river of the land" – genitive of location. Notice ullë as the past tense "poured" in the intransitive sense; contrast transitive ulyanë in Exercise J above.)
M. Nér ú anto umë polë quetë. (The preposition ú is followed by genitive, but here it the genitive ending is "invisible", since the noun anto "mouth" ends in -o already.)
N. Ecénien (i) analta ilyë orontion nu Menel. (Partitive genitive; cf. Exercise J above.) 
O. Merin hirë nórë ú altë lamnion ve rávi. (The preposition ú is followed by genitive; hence lamnion here.)
P. Cenuval(yë) laman ú rasseto. (Genitive after ú; rasseto dual genitive of rassë "horn". If dual forms denoting body-parts always take the ending -u – cf. Tolkien's peu "pair of lips" or hendu "two eyes" – perhaps the dual of rassë should rather be rassu, the genitive of which is perhaps rassuo. Tolkien's intentions cannot be reconstructed with full certainty. Unlike lips or eyes, horns do not necessarily come in pairs, so it is unclear whether a fossilized form like rassu rather than rasset is justifiable.)

LESSON TWELVE

1. 
A. Both phrases may be rendered "the wine of the Elves". However, the genitive phrase i limpë Eldaron implies "the wine coming from the Elves", sc. wine somehow originating with or obtained from the Elves. On the other hand, the possessive phrase i limpë Eldaiva implies "wine owned by the Elves" at the time which is being considered, irrespective of the origin of the wine.
B. You have (/possess) a cup of gold. (Yulma maltava "cup of gold":  the possessive-adjectival case used in its "compositive" sense, denoting what something is made of.)
C. The horse of the Elf [/the Elf's horse] has fallen into the deep gorge. (I rocco i Eldava "the Elf's horse": possessive case used of current ownership. One could argue that Tolkienian Elves seem to be so close to their horses that to them, their steeds are more like family members than possessions, and then it would be more appropriate to use the genitive case: i rocco i Eldo or i Eldo rocco. But as I said in the Introduction, the "Elves" of these exercises are not necessarily Tolkienian Elves.)
D. Men of peace will not be warriors. (Neri séreva "men of peace": possessive-adjectival case used of a permanent characteristic.)
E. Great walls of stone hid the houses of the ten richest men of the city. (Rambar ondova "walls of stone": compositive -va. I coar i cainen analyë neriva "the houses of the ten richest men": possessive case used of current ownership. [neri] i osto "[men] of the city": genitive of location, the men being in the city. Notice that the word osto is here inflected for genitive, though the ending -o is invisible since this noun already ends in -o. Cf. also Exercises L and N below.)
F. The house of the king's sister [or, the king's sister's house] is red. (In the phrase i coa i arano selerwa, the genitive i arano "the king's" is dependent on selerwa "sister's", which possessive form in turn points back to i coa "the house".  The genitive refers to a family relationship, the possessive to the current ownership of the house. I coa i selerwa i arano, "the house of the sister of the king",  would be a clearer wording.)
G. One of the thralls has seized the sword of the king. (Minë i mólion "one of the thralls": partitive genitive; i macil i aranwa "the sword of the king": the possessive case used of current ownership. Of course, if the thrall runs away with the sword of the king, it eventually turns into i macil i arano instead, the genitive indicating former possession. If the rebellious thrall kills the king with his own sword, this action would produce the same effect immediately, the king instantly being reduced to a former possessor: I macil i aranwa enters the king's chest,, i macil i arano comes out through his back.)
H. The maiden's brother found all the treasures of the eleven Dwarves between the four horns of the white mountains. (I vendëo toron "the maiden's brother": genitive of family relationship; i harmar i minquë Naucoiva "the treasures of the eleven Dwarves": possessive case denoting current ownership. I canta rassi i ninqui orontion "the four horns of the white mountains", either partitive genitive if the horns are perceived as being part of the mountains, or genitive of location if the horns are thought of as being in the mountains.)

2. 
I. Síri limpeva uller mir i nero anto [or, mir (i) anto i nero]. (Síri limpeva "rivers of wine": compositive -va. I nero anto "the man's mouth": partitive genitive, the man's mouth being part of him. Also notice uller, not ulyaner, as the intransitive past tense of ulya- "to pour".)
J. I seldoron seler [or, (i) seler i seldoron] hostanë (i) engwi i seldoiva ar lendë mir (i) coa i táriva. (The genitive phrase i seldoron seler "the boy's sister" refers to a family relationship; the possessive forms seldoiva and táriva have to do with current ownership of the "things" and the "house", respectively.) 
K. One possibility: (I) muilë i nissiva varyanë alta harma maltava. (In the phrase harma maltava "treasure of gold", the -va case is used in the same sense as in Exercise B above – but "the secrecy of women" can be rendered in various ways. Using the possessive-adjectival case as suggested here, it refers to "the secrecy of the women" as a more or less permanent attribute of theirs. But one might also use the genitive, i nission muilë or (i) muilë i nission, focusing rather on the women's "secrecy" at the particular time in the past which is being related. One might even interpret it as a kind of subject genitive, "the women" being the ones who are secretive and thus the subjects of the secrecy.)
 L. One possibility: I minquë ohtari úmer polë varya (i) sérë i osto [or, i osto sérë], an alta mornië lantanë. (Rendering "the peace of the city" as i sérë i osto, using the genitive case, would focus on the "peace" of the "city" as its attribute at one specific time – the peace emanating from the city, so to speak. Conceivably it could also be interpreted as a genitive of location, the peace being in the city. Certainly one might also say (i) sérë i ostova, using the possessive case, but then we are rather talking about peace as a permanent attribute of the city, and the message of this sentence is that the peace did not prove to be quite permanent after all. But a Quenya-speaking Mayor, expressing a pious wish "may the peace of the city last forever", might well say ostova.)
M. One possibility: Lelyuvantë ter nórë altë aldaiva ar rimbë ondoiva, an merintë cenë (i) osto i taura ohtarwa. (Nórë altë aldaiva ar rimbë ondoiva "a land of great trees and [of] many rocks": the possessive-adjectival case describing characteristic features of the "land". (I) osto i taura ohtarwa is the most natural translation of "the city of the mighty warrior" if we imagine him to be still alive, somehow "owning" the city where he dwells. But of course we may also be talking about a long-dead warrior who has brought fame to the city where he once lived, and then it would be more natural to use the genitive case, denoting a former possessor: (i) osto i taura ohtaro or i taura ohtaro osto. This wording might also be appropriate if the "warrior" happens to have founded the city in question, since the genitive case may denote an originator – living or dead.) 
N. One possibility: Ramba muiléva varyanë (i) nurtaina malta i osto [or, i osto nurtaina malta], ar úmen hiritas. (Ramba muiléva "a wall of secrecy": the -va case is used in its compositive sense, the metaphorical wall being "made of" secrecy. Notice the lengthening of the final vowel in muilë "secrecy" when the ending -va is added, as seems to be characteristic of words with ui in their second-to-last syllable; cf. the attested example huinéva "of gloom". – If we translate "the hidden gold of the city" using a genitive as suggested here –  (i) nurtaina malta i osto – it would probably be a genitive of location: the "hidden gold" is in the "city". But if we take the word "city" as referring primarily  to the people of the city, we might rather use the possessive case of current ownership: i nurtaina malta i ostova.)
O. (I) nórë (i) Eldaiva ná nórë rimbë vanyë engwíva; nórë ú Eldaron ná nórë morniéva, an i Atani i nórëo [or, i nórëo Atani] umir hlarë (i) alya lambë (i) Eldaiva. (Possibly Eldaiva should here receive the article i in both of its occurrences,  since the reference may not be to "Elves" as a race, but rather to "the" particular Elves living in a particular country. Anyhow, these possessive forms refer to current ownership of the land [nórë] and the language [lambë]. In the phrases nórë rimbë vanyë engwíva "a land of many beautiful things" and nórë morniéva "land of darkness", the possessive-adjectival case describes characteristic features of the "land"; cf. Exercise M above. Notice the long vowels of engwíva and morniéva. The former represents earlier engweiva [engwë + -iva], the diphthong ei later becoming long í, whereas in morniéva the final -ë of mornië "darkness" is lengthened because the word ends in two short syllables.  – In the phrase ú Eldaron "without Elves", the preposition ú regularly governs the genitive case. – In accordance with Tolkien's usage in one late source, one might also use the genitive in the phrase "language of the Elves", hence Eldaron instead of Eldaiva, but this would contradict what Tolkien wrote elsewhere.)
P. I arano sello hostalë parmaiva Eldaron. (I arano sello "the king's sister's": the first genitive refers to a family relationship, but sello hostalë "sister's gathering" is an example of subject genitive: the king's sister is the subject carrying out the "gathering". Parmaiva "of books": the possessive-adjectival case here takes on the function of object genitive, the "books" being the objects of the "gathering". Eldaron "of Elves" or "about Elves": the genitive case is used in its most abstract sense of "about" or "concerning", as in the attested example Quenta Silmarillion = "the Story of the Silmarils".)

LESSON THIRTEEN

1. 
A. The man gave the woman a gift.
B. The sun gives light to the world.
C. We (inclusive) will find the treasure, and we (inclusive) will give it to the twelve Dwarves.
D. Eating flesh makes one fat, and we (inclusive) don't want fat bodies, for fat bodies are not beautiful.
E. We (exclusive) went into the city (in order) to find the wise women, for we (exclusive) wanted to see them.
F. A man having good ideas is wise and will give [or, bring] peace and joy to the city.
G. We (exclusive) have summoned them (in order) to speak of/about many things.
H. Drinking wine isn't good for one's body.

2.
I. Quen ánë i ohtaren alta macil. (Notice the helping vowel -e- intruding between ohtar and the ending -n, to avoid the impossible form **ohtarn.)
J. Carië coa i seldoin ná mára noa. (Here the gerund carië "making" takes both a direct and an indirect object – coa and i seldoin, respectively.)
K. Mahtalvë séren; mahtië umë anta i lien alassë, an ecénielvë i cala. 
L. Quetië i Eldalambë ná alta alassë Atanin. (Possibly alta alassë is not a perfect translation of "great joy", since the adjective alta primarily means "great = big" with reference to physical size – but we have no word for "great" in a less concrete sense.)
M. (I) ohtari i atta nórion [or, i atta nórion ohtari] mahtuvar i lient, ar lelyuvalmë ter alta mornië hirien cala.  (Alternatively "the two lands", not just "the [twin] peoples",  might also be expressed as a dual form here: i nóret, genitive i nóreto, instead of i atta nórion.)
N. I neri arwë i mára limpëo merner yulmar sucien i limpë, ar i arano móli áner i nerin rasta yulmar maltava. (Notice genitive following arwa [here pl. arwë], hence limpëo.)
O. Merilmë lelya mir i osto lerien ilyë Atani ar antien (i) malta i aranwa i mólin. (Notice that while the phrase "we want to go" certainly expresses a purpose, "go" should here be rendered as a simple infinitive lelya, not as a gerund in dative, since **merilmë lelien = "we want [in order] to go" would make no sense. On the other hand, the "in order" test reveals that the verbs lerya- "to free" and anta- "to give" should appear as gerunds in dative, sc. lerien and antien: "We want to go into the city [in order] to free all Men and [in order] to give the gold of the king to the thralls.")
P. (I) rambar i osto [or, i osto rambar] nar altë; acárielvet varien i lië. (Varien: dative gerund of varya- "to protect".)

(In these keys we do not list all the possible variations in word order, like saying acárielvet i lië varien instead of acárielvet varien i lië.)

LESSON FOURTEEN

1.
A. We (inclusive) will go from the tower to the house. (Alternative interpretation: "out of the tower", "into the house".)
B. All Elves have passed [/disappeared] from the world.
C. The Dwarves have come from [or, out of] the mountains; they have gone to [or, into] the houses and are drinking our (incl.) wine.
D. The evil warriors will seize the gold of our (incl.) people [in order] to send our (incl.) treasures to a remote land.
E. The woman went away from my house and went to the river.
F. The first ship will come from the West.
G. One fears the lions [Quenya: "...feels fear from the lions"], for they have eaten the king of our (exclusive) people, and they will not go away from our (exclusive) land [or simply: "...will not leave our land".] (Since rá "lion" has the stem-form ráv-, and **rávllon is not a possible word, the plural ablative would presumably require a connecting vowel, which is -i- in the case of plural words: Hence we used rávillon as the pl. ablative of rá. Also notice lielmo as the genitive of lielma "our people".)
H. Nessimë said [or, says] to Calandil: "My son has disappeared from my room!"

2. 
I. Equë Calandil Nessimenna: "Yondolya elendië [or, oantië] et i coallo, an ilyë i seldor lender [or, oanter = "went away"] i ambonna." (The word et may be omitted, since the simple ablative i coallo can express "out of the house" by itself – but without et, the ablative might just as well be interpreted "[away] from the house".)
J. Menello Anar antëa cala Ambarelvan [dative!], ar i mornië avánië. (Perhaps Menelello with a connecting vowel -e- would also be a valid ablative form of Menel. Notice that "to our world" should in this context be a dative rather than an allative form; cf. Exercise B in Lesson Thirteen above. But perhaps allative Ambarelvanna would also be possible, the meaning being: "the Sun is giving [out] light [which is going] to our world". The dative and allative cases are closely related; the lay-out of the Plotz letter suggests that the dative in -n may have originated as a shorter variant of the allative in -nna.)
K. Equë Calandil i úmëa aranna: "Ementiel(yë) ohtarilyar i mindonna hirien yondonyar. Mólinya varyuva i seldor, ar úvantë vanwë!" (Alternative allative forms of aran, mindon might be aranenna, mindonenna. Notice how the ending -nya always prefers -i- as its connecting vowel where one is required, hence "my thrall" = mólinya. On the other hand, ohtarilyar "your warriors" shows -i-only because the word is plural, cf. also mólilmar "our thralls" in Exercise N below. According to the system we have tried to make out, the singular forms would be ohtarelya "your warrior", mólelma "our thrall". – Possibly "my sons" could also be expressed as a contracted form yonyar [instead of yondonyar], but yonya "my son" [LR:61] may primarily be used as a form of address.)
L. I nér arwa i ciryaron mernë auta, ar ilyë i ciryar oanter Númenna.
M. Lendelmë sambenta, ar i nér i ambollon [or, ambollor] ánë yondolyan [dative!] alta macil, quétala: "I macil tulë haira nórello, (et) anhaira Númello."
N. Ilyë aldar firner ar váner nórelvallo, ar equë Calandil ar Nessimë: "Mentuvalmë mólilmar hirien nórë arwa rimbë aldaron." (Notice that the verb equë does not receive the ending -r even where it has multiple subjects.)
O. I vendë quentë i lamnenna: "Rucin(yë) altë rasselyalto." (Since vendë is a common noun and not a proper name, the special verb equë should not be used here. As for the "fear" = "feel fear from" construction, cf. Exercise G above. An alternative allative form of laman "animal" might be lamanna as a contraction of laman-nna [instead of involving the stem-form lamn-, necessitating the addition of a connecting vowel before -nna can be added].)
P. Lenden(yë) sambelvanna hostien engwenyar, an mernen(yë) anta torninyan minya parmanya; i parma caitanë i talamenna. ("My brother": we go for torninya [here with the dative ending -n], formed from toron, torn- "brother" with the connecting vowel -i- that is preferred by the ending -nya "my". Perhaps toronya, for toron-nya, would also be possible [dative toronyan]. Talamenna as the allative of talan "floor" takes into account the stem-form talam-, but perhaps talanna for talan-nna would also be an acceptable form.)

Additional exercises:

3. 
a) From our (incl.) houses
b) For my body
c) For our (incl.) bodies
d) Our (incl.) tongues (nominative)
e) To your land
f) Our (excl.) things (nominative)
g) From your king
h) Of my thrall
i) Of my thralls
j) To our (incl.) cities
k) Of our people
l) Of your son
Translating dual forms of sambë "room" as "two-room apartment":
m) Our (excl.) two-room apartment (nominative)
n) For my two-room apartment
o) Of your two-room apartment
p) To our (incl.) two-room apartment
q) From your two-room apartment
r) Of my people
s) Of our (incl.) sons
t)  For your queen
u) Of our (excl.) peoples
v) Of my men
w) Of my man
x) For my boys
y) From our (excl.) [two sister] ships (dual)
z) Of our (dual incl.) son [= "of the son of the two of us"]

4. 
a) Ambolyannar 
b) Sérelman
c) Parmalyat
d) Mindonelyanna / mindonilyannar (Notice how -e- functions as a connecting vowel in the singular, whereas -i- is used in the plural.)
e) Tárilmava
f) Sellinyaiva
g) Sellinyallo (Notice how the ending -nya "my" prefers -i- as its connecting vowel even in the singular, as here following seler, sell- "sister". Cf. also exercises M, N, U, Y below.)
h) Annalvaron
i) Maltalvo
j) Alasselvan
k) Limpelyo
l) Ambarelyallo
m) Anarinyo
n) Aranyan (for aran-nya-n; alternatively araninyan with a connecting vowel inserted)
o) Yondolmava
p) Yulmalmaron
q) Aiwelyant
r) Rambalmanta
s) Rambalvalto
t) Nórelyallon [alternatively, nórelyallor]
u) Sellinyato (we assume that the ending -nya "my" prefers -i- as its connecting vowel in dual forms as well)
v) Harmalmaron
w) Roccolvannar
x) Coamman 
y) Torninyan (or perhaps toronyan for toron-nya-n, irrespective of torn- as the normal stem-form of toron "brother")
z) Aldalmannar

LESSON FIFTEEN

1.
A. (S)he [or, it] will come on the second day.
B. In the winter[,] many birds go away to dwell in [the] South; after the winter they go away from [the] South [or, leave the South] and come to our (incl.) land. 
C. His/her finding gold in the mountains gave joy to his/her people, for his/her finding it made his/her people rich.
D. In [the] second winter that (s)he lived in the house[,] (s)he found a treasure under the floor.
E. (S)he speaks our tongue, for (s)he dwells (/lives) in our (incl.) land.
F. (S)he says/said: "I saw a sword in the warrior's left hand." (Notice the shortening of the long vowel of má before a consonant cluster: locative massë.)
G. The man who found the treasure will hide the things which he has found in his two-room apartment (...if we continue to translate dual forms of sambë "room" as "two-room apartment", that is. Notice that the second i of the Quenya sentence is the relative pronoun "who", not the article "the". The relative pronoun ya "which" here appears in the form yar, a plural ending being attached, because it refers back to the plural word "things": We assume that ya is inflected as a noun in -a.  This yar should not be confused with the attested form yar "to whom", which is not plural but has the old allative ending -r [as in mir "into"] attached.)
H. On the hill[,] (s)he sees the couple whom (s)he has watched from his/her house, and to whom (s)he gave his/her gift. (We assume that the relative pronoun ya would appear with dual endings when referring to a dual word: yat, dative yant.)

2. [The exact distribution of i and ya, when they occur as relative pronouns without endings for case and number, is still uncertain. What follows is merely a suggestion in that regard. It is entirely possible that one could just as well use i where the following keys have ya, and vice versa. However, i functioning as the article "the" cannot be replaced by ya.]
I. Cennes veru i mallessë.
J. Hirnen(yë) i nís i marë i coassë imbë i síri, ar tirnen(yë) péryat ar máryat; hyarya máryassë cennen(yë) parma. (Notice that the second i of this sentence functions as a relative pronoun "who", not as an article. Cf. exercise G above: i nér i... "the man who...")
K. Cennen(yë) yulmarya máryatsë, i yulma yallo ulyanes limpë mir antorya (or, antoryanna, using a simple allative instead of the preposition mir).
L. I marir i mindonissen yannar lelyëa [or, lelya] i nér nar ohtari. (Notice the word order: the verb immediately  follows yannar "to which",  just like it immediately follows yassen "in which" in our attested example in Namárië. But it may well be that ...yannar i nér lelyëa/lelya would be equally possible.)
M. Sucitarya i limpë úmë mára noa, an ya carnes apa sucitaryas úmë saila.  (Maybe the initial sucitarya could just as well be sucierya –  the pronominal ending being attached to the gerund of suc- "to drink".)
N. Apa oantelmë nórelmallo (i) Hyarmessë, ecénielmë rimbë Naucor i mallessen. 
O. I mindoni i ambossen nar altë; i harya i analta mindon, yallo polë quen cenë i Eldanórë, ná i analya nér i ostossë. (...yallo polë quen cenë, literally "from which can one see": I assume that in a phrase like polë cenë "can see", with a finite verb followed by an infinitive, it is only the finite verb that is relocated to immediately follow a relative pronoun like yallo. But we lack attested examples, of course; perhaps it should be yallo polë cenë quen with the subject following the entire verb phrase. And for all I know,  yallo quen polë cenë with an "English" word order may also be permissible.)
P. Lië yo aran ná saila maruva séressë mára nóressë ya meluvantë núravë. (If ya can really be inflected in the same way as a noun in -a, as suggested by the example yassen, the genitive "whose" would in the singular be yo – the group -ao being simplified to -o as usual.) 

LESSON SIXTEEN

1.
A. (S)he has come from the East on a white horse. (Of course, the instrumental form in -nen does not really mean "on" but implies  "by means of" – the horse being identified as the means of travel. It is not entirely obvious how rocconen is best translated in English, so the precise wording of the translation is unimportant as long as the student clearly grasps the meaning of the instrumental form itself. One might well translate: "...riding a white horse", though no element actually meaning "riding" is present.)
B. The man wounded the lion with a spear, and he said: "Don't eat my son!"
C. We (excl.) said to the Elf: "Our (incl.) friendship is renewed by your gift!"
D. On the third day (s)he said to the maiden: "Do what you want!" (...ya merilyë = "[that] which you want".) 
E. One cannot find a treasure hidden by Dwarves, for a Dwarf loves deeply the gold that he possesses.
F. The man is wounded by [the] horns (dual) of the animal; wish that he will not die! (literally: "be it that he will not die!" Possible, but rather less probable interpretation: "...that it will not die!" – referring to the animal! If the ending -s is to cover both "he", "she" and "it", one can't always be quite certain where the sympathies of the speaker really lie...)
G. (S)he is singing with joy (/because of joy).
H. Go to the city and say to the mighty queen: "May you protect our (incl.) land from the evil warriors!" (Nai varyuvalyë nórelva... = literally "be it that you will protect our land...")

NOTE ON EHTË "SPEAR": In exercise B, I used ehtenen as the instrumental form of this noun. In the Etymologies, Tolkien first derived this word from EKTE, but according to a note by the editor, a variant reading EKTI was also introduced. If we accept this latter version,  so that Quenya ehtë "spear" is to be derived from primitive Elvish ekti, the Quenya word should probably have the stem-form ehti- so that the instrumental form would be ehtinen rather than ehtenen. But the plural instrumental form should probably be ehtínen (as in Exercise K below) no matter which "etymology" we prefer, since ehtínen could represent both ehti+inen (two short i's merging into one long í) and ehte+inen (ei regularly becoming long í).

2.
I. Eques [or, quentes] i Nauconna: "Á racë i yulma nambanen!"
J. Ciryanen oanten(yë) haira nórenna Rómessë.
K. I osto ná varyaina altë rambainen, ar ohtari i mahtar ehtínen umir polë racë i rambar.
L. Equë Calandil harna yondoryanna: "Áva firë!" (Alternatively: Calandil quentë harna yondoryanna... As discussed in the lesson, it may be that the passive participle of harna- "to wound"  is simply harna rather than ?harnaina, since the verbal stem already contains the element -na which is closely related to the longer ending -ina.)
M. Nai tárilya hiruva i yána airinta (i) Eldainen!
N. I aran ar i tári lender coanyanna ar envinyatáner nilmelma altë annainen.
O. Mapas i seldo máryanten, ar eques [or, quetis]: "Áva lelya i sírenna!"
P. I nís i marë i nelya coassë i mallessë quentë i Eldanna: "Á tirë i neri i túlar i yánallo ya cenil(yë) i ambossë, i lelyar Rómenna."

LESSON SEVENTEEN

1.
A. This thing is the sword found by Calandil [the] Tall. (Calandil Hallanen "by C. [the] Tall": notice how the case ending for instrumental is added to the last word of the phrase.)
B. All animals have disappeared from this land (nórë sinallo = "from this land"; again notice how the case ending, here for ablative, is added to the last word –  the demonstrative sina "this". However, nórello sina would perhaps be equally possible.)
C. A snake wounded his/her right arm, and (s)he said: "Wish that all snakes will [or, would] die!" (Rancurya = "his [or, her] arm"; notice how ranco "arm" appears in the form rancu- before endings, since it is a U-stem. Possibly, the dual "pair of arms" would also have the form rancu, but if that form were intended here, we would also see the extra dual marker -t following the ending -rya. Cf. máryat = "her (pair of) hands" in Namárië.)
D. That night, they found that Dwarf on the hill over there [literally: on yonder hill]. (Lómë yanassë = "in that night", but English would simply say "that night" in such a context. Yana may signify "that" of something that existed formerly or in the past, and since the reference is to a night in the past, this word is appropriate here – if we have reconstructed Tolkien's intentions correctly! Cf. also hrívë yanassë "in/during that winter" in exercise H below. Nauco tana: "that Dwarf", the word tana "that" simply focusing on individual identity. Ambo entassë: "on yonder hill, on the hill over there": the word enta apparently means "that" with emphasis on spatial position.) 
E. The tall ships have passed away north(wards); those ships will not come to the lands of (the) South. (Ciryar tanë "those ships": we surmise that tana "that" can have the plural form tanë "those", the demonstrative behaving like an adjective.)
F. On the fourth day, that queen died by [/from] the poison of a snake. (Tári yana: "that queen" of a queen who is dead, yana being used of something that is past – but "that queen" could probably also be tári tana, merely focusing on personal identity.)
G. The strong arms of the men from (the) North can seize the spears from fighting warriors. (Ohtari mahtalallon "from fighting warriors": notice how the word ohtari "warriors" receives only the simplest plural ending, normally associated with the nominative case, but the plural ablative ending -llon added to the participle mahtala "fighting" indicates that the whole phrase is in the ablative case. – The word order mahtala ohtarillon would be equally possible: Here the ablative ending is added to the noun "warriors", since it is now the last word of the phrase.)
H. That winter, they lived (/dwelt) in the fourth house of that road (/street). (Hrívë yanassë: locative "during/in that winter"; cf. Exercise D above. Mallë tano "of that road", genitive of mallë tana "that road" – the genitive ending -o displacing a final -a as usual.)

2.
I. Á tirë Nauco tana, ar áva tirë Elda sina! (Alternatively Nauco enta = "yonder Dwarf" = "that Dwarf over there".)
J. Nórë ú angwion ná mára nórë, an rimbë Atani ifírier angusangwanen. (Ú angwion "without snakes": as the student hopefully remembers, the preposition ú "without" governs the genitive case. Angusangwanen "by snake-poison": notice how the U-stem noun ango "snake" appears as angu- in a compound.)
K. I cantëa lómissë cennen(yë) ruhtala ohtar mallë tanassë, ar ortanen(yë) rancunyat. (Alternatively mallë entassë = "on yonder road", "on that road [over there]". Rancuryat "my arms" is here unmistakably dual, because of the dual ending -t following the pronominal ending -nya "my". Compare/contrast Exercise C above.)
L. Nai Calandil Hallo polda yondo [or, ...i polda yondo Calandil Hallo] tuluva nórë sinanna, an varyuvas ostor sinë yassen marilvë! (As in Exercise A above, the case ending is added to the last word of the phrase Calandil Halla "Calandil [the] Tall", and as in the attested example Elendil Vorondo "of Elendil the Faithful [Elendil Voronda]", the genitive ending displaces a final -a.)
M. Mindon enta ná i cantëa mindon carna Eldainen nórë sinassë.
N. Parmar tanë nar vanwë; avánientë sambelyallo.
O. Aurë entassë cenuval(yë) yondolya. (Alternatively aurë tanassë, but enta can refer to something that lies in the future, and as is evident from the phrase "shall see", the reference is here to a future day.)
P. Aurë yanassë tullentë oron entallo ar lender coa sinanna. (Alternatively aurë tanassë again, but yana can refer to something that lies in the past, and as is evident from the past tense verb "came", the reference is here to a day in the past. – In some texts, Tolkien uses túlë rather than tullë as the past tense "came" [LR:47, SD:246], but tullë is attested elsewhere and fits the general patterns better. Cf. some forms discussed earlier: villë "flew",  ullë "poured".)

Insofar as the system of adding case endings to the "last declinable word" is not necessarily obligatory, the endings could probably be added to the relevant nouns as well, e.g. mallessë tana (or, enta) rather than mallë tanassë (or, entassë) for "on that road" in Exercise K.

LESSON EIGHTEEN

1.
A. They have come to see us, not to see thee.
B. May you dream about Elves! (Wish that you will dream about Elves!)
C. Three men will go thither, and the Dwarves will watch them, for the men possess a treasure that is greater than [lit. "great beyond"] gold.
D. On the sixth day they felt moved to come to me. [Lit. "...(it) impelled for them to come to me."]
E. The sixth king of the land is wiser than ["wise beyond"] his father the fifth king.
F. (S)he expanded his/her house, making it [or, that] the biggest house of the street.
G. You did it for them; you did not do it for us. (Alternatively, "you made it for them; you did not make it for us": Car- covers both "do" and "make".)
H. We saw you in the gorge under us, for you fell into it.

2.
I. Forya rancunya ná polda lá hyarya rancunya.
J. Á tulta te ninna!
K. I urqui tírar nye, an rucin(yë) tiello.
L. Lá tuluvalmë cenien tye i lómissë.
M. Lá óluva i seldon urquion.
N. I atta nissi quenter: "Aranelya lá mernë anta ment i engwi mapainë melto ohtariryainen."
O. I nér pálula coarya cára ta carien rimbë sambi ilyë engweryain. 
P. I enquëa aurë nauva mára lá i lempëa aurë, ar lá oruva men auta.

Other word-orders would apparently also be possible, such as prefixing some independent pronouns to verbs: K) nye-tírar rather than tírar nye, L) tye-cenien rather than cenien tye, N) ment-anta rather than anta ment, O) ta-cára rather than cára ta, P) men-oruva rather than oruva men. 

LESSON NINETEEN

1.
A. Who lived [or, "dwelt"] in the house ten years ago, when I did not live in it? 
B. What can we [inclusive] do?
C. Give it to me, and don't hide it from me! (The ending -t in antat, nurtat indicates that only one person is addressed.)
D. Who did you see on the seventh day?
E. They will give all the gifts to me and not to you!
F. What did the men find in the land beyond the mountains?
G. How will you be able to lift the great stone when I could not do it?
H. Our sister lives in that (yonder) house; we live in the eighth house in this street. Come and see our house! (Á tulil ar á cenil = "come and see"; the ending -l indicates that several people are being addressed.)

2.
I. Man acárië ta?
J. Mana elyë hirnë i otsëa sambessë írë lendel(yë) tanna?
K. Írë elyë utúlië, inyë merë auta! (If elyë can function as a plural pronoun and it is interpreted as a plural "you" here, the verb should perhaps also be plural: elyë utúlier.)
L. Ámen antal i limpë!
M. Á antat i limpë elmen ar lá i ohtarin! 
N. I otsëa ohtar utúlië i altë orontillon (or, -llor) pella.
O. I toltëa ando pella elyë hirnë alta harma; elmë i tuller apa le úmer hirë [or, lá hirner] engwë! (Alternatively elyë hirner if the pronoun is taken as plural; cf. Exercise K above. Notice that the "who" of the relative sentence "we who came" is translated by means of the relative pronoun i: The word man denotes a different kind of "who", used in actual questions.)
P. Manen i úmië Naucor hirner te [or, te-hirner] otso auri yá?

LESSON TWENTY

1.
A. You [or, emphatic you] are a Dwarf, not an Elf. (Elyë Nauco: the copula "are" is left out and understood. Evidently nalyë Nauco would have been a possible alternative.)
B. I saw that the man's arm was broken.
C. The king was mighty, but the queen was wiser than the king.
D. Did you know that under the house [there] is a hidden treasure?
E. May I leave [literally, go from] this place?
F. Don't drink, for [there] is poison in your cup!
G. Were you here on the tenth day when they came? 
H. We (excl.) know that [there] is a secret room in this house, but we have not found it, and until we find it we shall not know what is in the room.

2.
I. "I was rich" can be translated in several ways. The "safest" solution would perhaps be to leave out the copula and use an independent pronoun (ni or inyë) for "I": Ni alya or inyë alya. Of course, this may just as well mean "I am rich", since there is no tense-marker. If we want to include one, we must use the not entirely well-attested form né "was". Adding the ending -n or -nyë for "I" might result in a form something like nen(yë); if so, "I was rich" could be rendered nen alya or nenye alya.
J. I aran quentë [or perhaps equë]: "Lá lertal(yë) lelya i nómenna yallo utúliel(yë)", mal istan(yë) sa lelyuvan(yë) tanna. (Alternative translation of "you may not go": umil(yë) lerta lelya.)
K. Istan(yë) cenda, mal lá polin(yë) cenda i morniessë. (Alternative translation of "I cannot read": umin(yë) polë cenda. Notice the difference between ista- "can" = "know how to" and pol- "can" = "be physically able to": The speaker knows how to read, but is unable to read in the dark.)
L. Istalvë sa Eldar ëar.
M. Ma marnentë sinomë tenna i nertëa loa írë i ohtari tuller?
N. Istalmë sa i neri sinter quetë i Eldalambë, mal lá i Naucolambë.
O. I nissi quenter sa ecéniel(yë) i alta ango i engë i orontessë.
P. I quainëa auressë Anar né calima.