Evandilyon Mattëo
Gospel of Matthew: A Neo-Quenya version of the first five chapters

An annotated verse-by-verse translation and a wordlist can be found below.

1
1 Nosseparma Yésus Hristo, Lavirion, Avrahámion: 2 Avraham ónë Ísac, ar Ísac ónë Yácov, ar Yácov ónë Yehúra ar hánoryar, 3 Yehúra ónë Peres ar Sera as Tamar, ar Peres ónë Hesron, ar Hesron ónë Áram, 4 ar Áram ónë Amminarav, ar Amminarav ónë Naxon, ar Naxon ónë Salmon, 5 ar Salmon ónë Voas as Ráhav, ar Voas ónë Óver as Rút, ar Óver ónë Yessë, 6 ar Yessë ónë Lavir i aran. Ar Lavir ónë Solomon as i vessë Úrio, 7 ar Solomon ónë Rehóvoam, ar Rehóvoam ónë Ávia, ar Ávia ónë Ásaf, 8 ar Ásaf ónë Yóhyafat, ar Yóhyafat ónë Yóram, ar Yóram ónë Ussia, 9 ar Ussia ónë Yótam, ar Yótam ónë Áhas, ar Áhas ónë Hesécia, 10 ar Hesécia ónë Manassë, ar Manassë ónë Ámos, ar Ámos ónë Yosía, 11 ar Yosía ónë Yeconya ar hánoryar, i lúmessë ya i lië né autulyaina Vávelenna.
	12 Apa i autulyalë Vávelenna Yeconya ónë Hyëaltiel, ar Hyëaltiel ónë Seruvável, 13 ar Seruvável ónë Áviur, ar Áviur ónë Elyacim, ar Elyacim ónë Ásor, 14 ar Ásor ónë Sároc, ar Sároc ónë Ácim, ar Ácim ónë Eliur, 15 ár Eliur ónë Elëásar, ar Elëásar ónë Mattan, ar Mattan ónë Yácov, 16 ar Yácov ónë Yósef i venno Marío, yenen né cólina Yésus, ye estaina Hristo ná.
	17 Sië ilyë i nónari Avrahamello Lavirenna ner canta ar cainen, ar Lavirello i autulyalenna Vávelenna ëar canta ar cainen nónari, ar i autulyalello Vávelenna i Hristonna canta ar cainen nónari.
	18 I colië Yésus Hristova martanë sië: Írë amillerya María né nauta vestien Yósef, nes hírina lapsarwa i Airë Fëanen, epë nentë ertainë. 19 Mal Yósef vennorya, ye né faila ar úmë merë naitya se, mernë lerya se nuldavë. 20 Mal apa sannes sin, en! i Heruo vala tullë senna oloressë, quétala: "Yósef Lavirion, áva rucë mapiello María vesselya mardenna, an ya ná nostaina sessë i Airë Fëanen ná. 21 Coluvas yondo, ar estuvalyes Yésus, an etelehtuvas lierya úcarintallon." 22 Ilqua sina martanë amaquatien ya i Heru quentë tercánoryanen, quétala: 23 "En! i vendë nauva lapsarwa ar coluva yondo, ar antuvantë sen i essë Immanuel" -- ya tëa "Aselvë Eru". 24 San Yósef, apa cuivierya *húmeryallo, carnë ve i Heruo vala cannë sen, ar nampes vesserya mardenna. 25 Mal úmes ista se epë colles yondo, ar Yósef ánë sen i essë Yésus.

2
1 Apa Yésus né cólina Vet-Lehemessë Yúrëo, Heror i arano auressen, en! elentirmor rómenyë ménallon tuller Yerúsalemenna, 2 quétala: "Massë ëa ye ná cólina aran i Yúraron? An Rómessë cennelmë elenerya, ar utúlielmë cavien senna." 3 Íre hlarnes sin, Aran Heror né quírina, ar quanda Yerúsalem as se, 4 ar hostala ilyë i hérë airimor ar i tencamor imíca i lië, maquentes te pa i colienómë i Hristo. 5 Quententë senna: "Vet-Lehemessë Yúrëo, an sië ná técina i Erutercánonen: 6 'Ar elyë, Vet-Lehem Yúrëo, laumë i ampitya mici cánor Yúrëo ná; an elyello tuluva túro, ye nauva mavar Israel lienyan.' " 
          7 San Heror nuldavë tultanë i elentirmor ar maquentë te pa i lú ya minyavë cennentë i elen. 8 Mentaneryet Vet-Lehemenna quétala: "Á lelya, á saca i hína, ar írë ihírielles nyara ninna, ne yando inyë polë lelya cavien senna." 9 Írë hlarnentë i aran lendentë oa, ar en! i elen ya cennentë Rómessë lendë epë te, tenna pustanes or i nómë yassë engë i hína. 10 Cenië i elen ánë tien alta alassë. 11 Lendentë mir i coa ar cenner i hína as María amillerya, ar lantala undu canwentë senna. Pantanentë harmantar ar áner sen annar, malta ar ninquima ar nísima suhtë.
	12 Mal írë né tien nyárina oloressë ne entulië Herorenna raxëa né, lendentë nórentanna exa mallenen.
	13 Apa ambentë, en! Heru vala tannë immo Yósefen oloressë, quétala: "Á orta, á mapa i hína ar amillerya ar usa Mirrandorenna, ar á lemya entassë tenna quetuvan lenna; an Heror sacuva i hína nehtien se." 14 Ar ortanes ar nampë i hína ar amillerya aseryë lómissë, ar ambes Mirrandorenna, 15 ar lemnes entassë tenna Heroro qualmë, amaquatien ya né quétina i Herunen ter tercánorya, quétala: "Et Mirrandorello yallen yondonya."
	16 San Heror, cénala ne i elentirmor aucatáner se, né quátina alta ahanen, ar etementes ohtari nehtien ilyë seldor Vet-Lehemessë ar ilyë i ménassen os sa, ho atta loar ar nu, ve i lúmë pa ya nentes istya i elentirmollon. 17 San né amaquátina ya né quétina ter Yeremía i Erutercáno, quétala: 18 "Óma né hlárina Ramassë, yaimë ar alta nainië; sin né Ráhel yaimëa hínaryain, ar úmes merë tiutalë, an umintë voro ëa."
	19 Apa Heroro qualmë, en! Heru vala tannë immo Yósefen oloressë Mirrandoressë 20 ar equë: "Á orta, á mapa i hína ar á lelya mir Israélo nórë, an nar qualini i merner mapa i híno cuilë." 21 Ortanes ar nampë i hína ar amillerya ar lendë mir Israélo nórë. 22 Mal írë hlarnes ne Arcelaus turnë Yúrëassë nómessë Heror atareryo, runces meniello entanna. Oloressë né sen nyárina pa raxerya, ar ambes mir i ména Alílëo. 23 Tulles ar marnë ostossë estaina Násaret, amaquatien ya né quétina ter i Erutercánor: "Nauvas estaina Násarya."

3
1 Yanë auressen tullë Yohannes i Mixatar, nyardala erumassë Yúrëo: 2 "Allë pirë, an menelo aranië utúlië harë!" 3 An nér sina né pa ye quentë Isaia i Erutercáno írë eques: "I óma queno rámala i erumassë: Allë manwa i Heruo mallë, caral tieryar térë!"
4 Yohannes né vaina collassë findíva ulumpion ar haryanë aluquilta os osweryar, ar matilarya né salquecápor ar verca lis. 5 San Yerúsalem ar quanda Yúreä ar i quanda nórë os Yordan etelender senna, 6 ar nentë mixantë senen Yordan·síressë, etequétala úcarintar.
7 Írë cennes rimbë Fariryar ar Sardúcëar túla i mixatienna, quentes tienna: "Nónar laucion, man le-saitanë usë i túlala ahallo? 8 San cola yávë valda i piriéo! 9 Ar áva sana ne lertallë quetë indenna: 'Atarelva Avraham ná' -- an inyë quetë lenna ne Eru polë orta amba híni Avrahámen sinë sardillon. 10 Yando sí i pelecco caita ara sundor i aldaron: Sië ilya alda ya umë colë mára yávë nauva círina undu ar hortaina mir i nárë. 11 Inyë le-mixata nennen, mir pirië. Mal ye tuluva apa ni ná taura lá ni -- inyë umë valda mapa i hyapatu taluryalto. Eryë le-mixatuva Airë Fëanen ar nárenen. 12 Saltamarya ëa máryassë, ar poituvas ciltalamerya. Hostuvas orirya mir i hostacoa, mal i ospor urtuvas nárenen ya úquen polë luhtya.
13 San Yésus lendë Alílëallo Yordanna ar tullë Yohannenna mixatieryan se. 14 Mal Yohannes lalanë sen sin, ar equë: "Maurenya ná ne inyë nauva mixanta elyenen, ar elyë túla ninna!" 15 Mal nangwesiessë Yésus quentë: "Ásan lavë marta, an sië ná vent vanima carë ilqua ya ná faila." San láveryes. 16 Apa Yésus né mixanta tulles imyalussë amba et i nenello, ar en! menel né sen pantaina, ar cennes Eruo Fairë túla undu senna ve cucua. 17 En! yando engë óma menello ya quentë: "Sin ná yondonya, i melda, yessë haryan mára indómë."

4
1 San Yésus né tulyaina i Fairenen amba mir i erumë, ne i Arauco pollë sahta se. 2 Úmes matë cantacainen auressen ar cantacainen lómissen, ar apa lúmë sina nes maita. 3 Ar i Sahtando tullë senna ar equë: "Ai elyë Eruo yondo ná, queta sinë sardinnar: Na massar!" 4 Mal nangwesiessë eques: "Ná técina: Atan umë cuina er massanen, mal ilya quettanen ya tulë Eruo antollo."
5 San i Arauco se-tulunë i airë ostonna ar se-panyanë i cordo telmassë. 6 Eques senna: "Ai elyë Eruo yondo ná, á horta immo undu, an ná técina: Canuvas valaryain pa le, ar coluvantel mantassen, ne talelya úva petë sardenna." 7 Equë Yésus: "Ata ná técina: Áva tyasta i Heru Ainolya!"
8 Ata i Arauco se-tulunë úsanyavë tára orontenna, ar tannë sen ilyë i aranier cemeno ar alcarenta. 9 Ar quentes senna: "Ilyë nati sinë antuvan elyen ai lantalyë undu cávala ninna." 10 San Yésus quentë senna: "Heca, Sátan! An ná técina: I Heru Ainolyanna cavuvalyë, ar er se veuyuvalyë." 11 San i Arauco oantë sello, ar en! valar tuller ar veuyaner se.
12 Apa hlarië ne Yohannes né panyaina mandossë, ambes mir Alílëa. 13 Oantes Násaretello ar tullë ar marnë Capernaumessë ara ëar, Sevulundo ar Naftalio ménassen, 14 amaquatien ya né quétina ter Isaia i Erutercáno, quétala: 15 "A nórë Sevulundo ar Naftalio, i ëarmallë Yordan pella, Alílëa i nórion! 16 I lië hámala morniessë cennë alta cala, ar in hamner nuruhuinëo ménassë cala ortanë." 17 Lúmë yanallo nyardanes ar quentë: "Piral, an menelo aranië utúlië harë!"
18 Vantala ara Eär Alílëo cennes atta hánor, Símon ye ná estaina Péter ar Andréas hánorya, hortala rembë mir i ëar, an nentë halamor. 19 Ar quentes tienna: "Tula, á hilya nye, ar caruvanyel halamor atanion." 20 Imyalussë ambentë rembentar ar se-hilyaner. 21 Lelyala entallo cennes yando atta exi i ner hánor, Yácov Severaion ar Yohannes hánorya, i luntessë as Severai atarenta, envinyatála rembentar, ar yalles te. 22 Imyalussë ambentë i luntë ar atarenta ar hilyaner se.
23 Ar lendes ter quanda Alílëa, saitala yomencoantassen ar nyardala i evandilyon pa i aranië ar nestala ilya hlívë ar ilya caimassë imíca i lië. 24 Ar i nyarië pa se lendë mir quanda Síria, ar tulunentë senna ilyë engwar, nwalyainë hlívínen ar nwalmínen rimbë nostaleron: raucoharyainar ar isillaiwar ar taptar, ar nestaneryet. 25 Ar altë sangar se-hilyaner, ho Alílëa ar i Cainenostor ar Yerúsalem ar Yúrëa, ar i nórello Yordan pella.

5
1 Cénala i sangar lendes amba mir i oron, ar írë hamnes undu hilmoryar tuller senna. 2 Ar pantanes antorya ar te-saitanë, quétala:
	3 "Alassië nar i penyar fairessë, an entë haryuvar menelo aranië!
	4 Alassië nar i nyerir, an nauvantë tiutainë!
	5 Alassië nar i milyasámëar, an nauvantë aryoni cemeno!
	6 Alassië nar i maitar ar soicar failien, and nauvantë quátinë!
	7 Alassië nar i órávalar, an camuvantë óravië!
	8 Alassië nar i poicar endo, an cenuvantë Eru!
	9 Alassië nar i carir sérë, an nauvantë estainë Eruo yondor!
	10 Alassië nar i roitainar failiénen, an tien menelo aranië ëa!
	11 Alassië nallë írë queni le-naityar ar le-roitar ar húrala quetir ilya ulco pa le, inyen. 12 Allë alasta ar capal alassenen, an alta ná paityalelya meneldë.
13 Ellë nar cemeno singë; mal ai i poldorë auta i singello, manen singwa tyáverya entuluva? Uis voro yuhtima aiquan, mal ná hortaina ettenna, yassë atani vattuvar sanna.
	14 Ellë nar Ambaro cala. Osto orontessë mo lá polë nurta. 15 Mo lá narta calma ar sa-panya nu calpa, mal i calmatarmassë, ar caltas ilquenna i coassë. 16 Sië yando ellë tyaruvar calalya calta atanin, ne polintë cenë márë carielyar ar anta alcar Atarelyan, ye ëa meneldë.
	17 Áva sana ne inyë utúlië aumapien i Sanyë var i Erutercánor. Lá utúlien aumapien, mal amaquatien! 18 An quetin lenna ne menel cemenyë autuvar epë i ampitya tengwa var tehta autuva i Sanyello, ne ilqua úva tulë. 19 Sië, ilquen ye racë er mici ampityë axani ar saita atani sin, se nauva estaina ampitya menelo araniessë. Mal ilquen ye carë ve ta ar saita exi pa ta, se nauva estaina alta menelo araniessë. 20 An quetin lenna ne ai failielya umë alta lá failië i tencamoron ar i Fariryaron, laumë tuluvallë mir menelo aranië. 
21 Hlarnellë ne né quétina i yárannar: Áva nehta; mal aiquen ye é nehta nauva námima i námorénen! 22 Mal inyë quetë lenna ne aiquen ye ná aharwa hánoryan nauva námina i námorénen, ar ilquen ye quetë hánoryanna: 'Ráca!' nauva námima i Antára Námorénen, mal aiquen ye quetë 'A auco!' nauva valda uruitë Ehenno!
23 Ai, san, túlalyë i yangwanna túlula annarya, ar entassë enyalilyë ne hánolya harya costië aselyë, 24 alyë avë annalya entassë epë i yangwa, ar á lelya oa: Minyavë cara sérelya as hánolya, ar san, írë enutúlielyë, lertalyë yacë annalya. 
25 Na linta carien sérë as cotumolya írë voro ëalyë aseryë i mallessë -- ne i cotumo úva le-oranta i námon, ar i námo i námonduren, ar nalyë hortaina mir mando. 26 Quetin lenna anwavë: Laumë tulilyë entallo epë apaitielyë i métima pitya mitta tyelpeva!
27 Ahláriellë ne né quétina: "Áva racë vestalë!" 28 Mal inyë quetë lenna ne ilquen ye yéta nís milyala se, epello arácië vestalë aseryë endaryassë.
29 Ai forya hendelya le-sahta, ása etenarca ar ása horta immollo. An ai er mici hroamittalyar vanwa ná, sin ná len mára lá ne quanda hroalya ná hortaina mir Ehenna. 30 Ar ai forya málya le-sahta, ása aucirë ar ása horta immollo. An ai er mici hroamittalyar vanwa ná, sin ná len mára lá ne quanda hroalya tulë mir Ehenna.
	31 Ná quétina: Mauya yen cilta immo vesseryallo sen-anta ciltietengwa. 32 Mal inyë quetë lenna: Ilquen ye cilta immo vesseryallo hequa raciénen vestaléva, tyarë se racë vestalë. Ar ye vesta ciltaina nís racë vestalë.
	33 Yando ahláriellë ne né quátina i yárannar: Áva anta huruvanda, mal hepa i Herun i vandar yar ánelyë. 34 Mal inyë quetë lenna: Aqua áva anta vandar, lá menelenen, an nas i mahalma Eruva, 35 var cemennen, an an nas i talhamma taluryant, var Yerúsalemnen, an nas osto i taura aranwa.
	36 Yando áva anta vandar carelyanen, an umilyë polë ninquita var morita erya findë. 37 Quetielya nauva ná, ná -- lá, lá! Ya ná lil lá sin ulcuo ná.
	38 Ahláriellë ne né quétina: Hen i nómessë hendo, ar nelet i nómessë nelco! 39 Mal inyë quetë lenna: Áva tyulë yenna carë ulco lenna. Ai aiquen le-palpa forya ventalyassë, quera senna yando i exë. 40 Ai aiquen merë lelya námorenna aselyë mapien laupelya, ásen lavë mapa yando collalya. 41 Ar ai aiquen mauya le hilya se nelyalar er, á lelya aseryë atta nelyalári. 42 Á anta yen maquetë lello, ar áva pirë yello merë yuhta aiqua ya haryalyë.
	43 Ahláriellë ne ná quétina: Mela málolya ar teva nottolya! 44 Mal inyë quetë lenna: Mela nottolyar, á laita i úlaitar le, cara mai in le-tevir, ar hyama in le-roitar, 45 ne nauvallë híni Atarelyo meneldë. An eryë tyarë Anarerya orta or ulcar ar mani, ar lavë mistë lanta failannar ar úfailannar.
	46 Ai melillë i melir le, mana paityalelya? Ma lá i hostandor carir i imya?
	47 Ar ai quetillë aiya er hánolyannar, manen sin alta carië ná? Ma lá queni i nórion carir i imya?
	48 Na, san, quanyë, tambë Atarelya meneldë quanya ná.

Annotated verse-by-verse translation

1
1 Nosseparma Yésus Hristo, Lavirion, Avrahámion: 
Genealogy [nosseparma = "family book"] of Jesus Christ, Son of David, Son of Abraham.

** Notice that Yésus Hristo is here a genitive, not "visible" since Hristo (Christ) already ends in -o, similar to the genitive ending.

2 Avraham ónë Ísac, ar Ísac ónë Yácov, ar Yácov ónë Yehúra ar hánoryar, 
Abraham begat Isaac, and Isaac begat Jacob, and Jacob begat Juda [or, Jehuda] and his brothers,

** The names are only "minimally" adapted to Quenya phonology: The idea is that it must be possible to write them in the Quenya Tengwar mode, but they have many final consonants not permitted in "native" Quenya words (like -m, -c, -v here). As in native words, initial d becomes l, post-vocalic d becomes r (hence Lavir for "David" in the previous verse). B becomes v, hence "Amminarav" as the Quenyarized form of Amminadab in verse 4.

** Since we will here use Yúra as the Neo-Quenya term for "Jew" (as in 2:2), I kept the name Juda (Hebrew Yehuda) distinct from the general ethnic term by Quenyarizing this name as Yehúra. (Though the term "Jew" does ultimately derive from this very name!)

3 Yehúra ónë Peres ar Sera as Tamar, ar Peres ónë Hesron, ar Hesron ónë Áram, 
Juda begat Peres and Zerah with Tamar, and Peres begat Hesron, and Hesron begat Aram, 

4 ar Áram ónë Amminarav, ar Amminarav ónë Naxon, ar Naxon ónë Salmon,
and Aram begat Amminadab, and Amminadab begat Nahshon, and Nahshon begat Salmon,

 5 ar Salmon ónë Voas as Ráhav, ar Voas ónë Óver as Rút, ar Óver ónë Yessë, 
and Salmon begat Boaz with Rahab, and Boaz begat Obed with Ruth, and Obed begat Jesse,

** I generally use s for original z, though one could also let z become r to mimic the development in native Quenya words (if so, Boaz would become Voar rather than Voas).

6 ar Yessë ónë Lavir i aran. Ar Lavir ónë Solomon as i vessë Úrio, 
and Jesse begat David the king. And David begat Solomon with the wife of Uriah,

** The form "Solomon" fits Quenya well, and is also the Greek form. (Original Hebrew Shelomo would rather become Hyelomo in Quenya sounds.)

7 ar Solomon ónë Rehóvoam, ar Rehóvoam ónë Ávia, ar Ávia ónë Ásaf, 
and Solomon begat Rehoboam, and Rehoboam begat Abijah, and Abijah begat Asaf,

8 ar Ásaf ónë Yóhyafat, ar Yóhyafat ónë Yóram, ar Yóram ónë Ussia, 
and Asaf begat Joshaphat, and Joshaphat begat Joram, and Joram begat Uzziah,

** The form Yohyafat takes into account the Hebrew form Ye(ho)shaphath; the s of Greek Iosaphat I would otherwise leave as an s in Quenya as well, but hy is the Quenya sound most closely corresponding to sh.

9 ar Ussia ónë Yótam, ar Yótam ónë Áhas, ar Áhas ónë Hesécia, 
and Uzziah begat Jotham, and Jotham begat Ahaz, and Ahaz begat Hezekiah,

** How to treat the Greek letter representing th, that is, aspirated t? It occurs in the middle of the name Jotham. If we refer back to the Hebrew form (as in 2 Kings 15:32), the middle consonant is a taw without daghesh, indicating a spirant like English th in thing. As we know, the Quenya spirant th became s, so maybe Jotham should become Yósam? But since Hebrew th represents older t and became a spirant only at a relatively late stage, I here Quenyarize th as t. (Hence also Vet-Lehem for Beth-Lechem = Bethlehem in 2:1, and Rút for Ruth in verse 5 above.)

10 ar Hesécia ónë Manassë, ar Manassë ónë Ámos, ar Ámos ónë Yosía,
and Hezekiah begat Manasseh, and Manasseh begat Amos, and Amos begat Josiah,

** To maintain some semblance of actual Quenya phonology, I do not use hy for Hebrew sh in front of the vowel i (since **hyi is apparently not possible in Quenya). Nor would I use hy in final position. Where sh should not correspond to Quenya hy I turn it into s, hence Yosía even though the sibilant is actually sh in Hebrew (as in the original text of 2 Kings 23:34).

 11 ar Yosía ónë Yeconya ar hánoryar, i lúmessë ya i lië né autulyaina Vávelenna.
and Josiah begat Jeconiah and his brothers, at the time when the people was deported [au-tulyaina "away-led"] to Babel.

** For this use of ya, compare Tolkien's lúmessë ya firuvammë, "in the hour that we shall die" (VT43:27-28).

	12 Apa i *autulyalë Vávelenna Yeconya ónë Hyëaltiel, ar Hyëaltiel ónë Seruvável, 
After the deportation to Babel Jeconiah begat Shealtiel, and Shealtiel begat Zerubbabel,

** Words here marked with an asterisk are further discussed in a wordlist appended to this article (mostly, though not exclusively, neologisms).

13 ar Seruvável ónë Áviur, ar Áviur ónë Elyacim, ar Elyacim ónë Ásor, 
and Zerubbabel begat Abiud, and Abiud begat Eliakim, and Eliakim begat Azor,

14 ar Ásor ónë Sároc, ar Sároc ónë Ácim, ar Ácim ónë Eliur,
and Azor begat Zadoc, and Zadoc begat Achim, and Achim begat Eliud,

 15 ár Eliur ónë Elëásar, ar Elëásar ónë Mattan, ar Mattan ónë Yácov, 
and Eliud begat Eleazar, and Eleazar begat Matthan, and Matthan begat Jacob,

16 ar Yácov ónë Yósef i venno Marío, yenen né cólina Yésus, ye estaina Hristo ná.
and Jacob begat Joseph the husband of Mary [María, genitive Marío], by whom was born Jesus, who is called Christ.

** Yenen = "by whom", instrumental form of ye, personal sg. relative pronoun. The relative pronouns from VT47:21 are here adopted: sg. ye, pl. i as the personal forms, and sg. ya, pl. *yar as impersonal forms. (Though we can't insist that this is the only correct system; in some texts Tolkien uses i where we would expect ye according to this scheme.)

** Col- "carry" is in this text often used for "bear" in the sense of "give birth to", for lack of a better term. (Nosta- meant "give birth" in one early wordlist, but later its meaning was changed to "beget": LT1:272 vs. SD:73.)

	17 Sië ilyë i *nónari Avrahamello Lavirenna ner canta ar cainen, ar Lavirello i *autulyalenna Vávelenna ëar canta ar cainen nónari, ar i *autulyalello Vávelenna i Hristonna canta ar cainen nónari.
Thus all the generations from Abraham to David were four and ten, and from David to the deportation to Babel there are [ëar, "exist"] four and ten generations, and from the deportation to Babel to the Christ four and ten generations.

** A proper word for "fourteen" would be preferable to "four and ten", but ignoring pre-classical linguistic material, we only have unitary numerals as far as 13 (yunquenta).

	18 I colië Yésus Hristova martanë sië: Írë amillerya María né nauta vestien Yósef, nes hírina *lapsarwa i Airë Fëanen, epë nentë *ertainë.
The bearing of Jesus Christ happened thus [or, "in this way"]: When his mother Mary was obliged to marry Joseph, she was found [to be] pregnant by the holy spirit, before they were united.

** I colië...Hristova "the bearing...of Christ": object genitive in -va, as in Tolkien's Nostalë Valinóreva "Hiding of Valinor". Same grammar in the phrase raciénen vestaléva "because of breaking of marriage" in 5:32.

 19 Mal Yósef vennorya, ye né faila ar úmë merë naitya se, mernë lerya se nuldavë.
But Joseph her husband, who was just and did not want to put her to shame, wanted to release [/divorce] her secretly.

** "Release" is the literal meaning of the Greek word. - The language of these verses of course reflect the first-century Jewish view that the betrothal is binding and can only be terminated by an actual divorce. Hence Joseph is referred to as Mary's "husband" even before the marriage. If we here stretch the meaning of Quenya venno, this would also be the case with the word "husband" in English Bible translations.

 20 Mal apa sannes sin, en! i Heruo vala tullë senna oloressë, quétala: "Yósef Lavirion, áva rucë mapiello María vesselya mardenna, an ya ná nostaina sessë i Airë Fëanen ná.
But after he thought this, behold! the angel of the Lord came to him in a dream, saying: "Joseph son of David, do not fear to take [rucë mapiello, "fear from taking] Mary your wife home, for [that] which is begotten in her is by the Holy Spirit.

** Sannë, pa.t. of sana- "think"; see the appended wordlist.

** Vala, glossed "angelic spirit" in Appendix E to the LotR, is probably the only good translation of "angel" available -- even though the Biblical angels have little discernable personality compared to Tolkien's Valar.

 21 Coluvas yondo, ar estuvalyes Yésus, an etelehtuvas lierya úcarintallon."
She will bear a son, and you will call him Jesus, for he will deliver [/save] his people from their sins."

22 Ilqua sina martanë *amaquatien ya i Heru quentë tercánoryanen, quétala: 
All of this [ilqua sina "everything (of) this"] happened to fulfill what the Lord said by his prophet [or "herald"], saying: 

23 "En! i vendë nauva *lapsarwa ar coluva yondo, ar antuvantë sen i essë Immanuel" -- ya tëa "Aselvë Eru". 
"Behold! the maiden will be pregnant and will bear a son, and they will give him the name Immanuel" -- which means "With Us Is God".

** The preposition as "with" takes pronominal suffixes, as in aselvë "with us". Compare the Tolkien form aselyë "with you". Probably pronominal suffixes can be added directly to most or all prepositions, but independent pronouns may (apparently) also be used, as in imbë met "between us" in Namárië. The latter system is generally preferred here, for maximum clarity.

 24 San Yósef, apa cuivierya *húmeryallo, carnë ve i Heruo vala cannë sen, ar nampes vesserya mardenna. 
Then Joseph, after his awakening from his sleep, did as the angel of the Lord had commanded him [dative], and he took his wife home. 

** In connection with the verb can- "command" I assume the following syntax: The one receiving the command appears in the dative case; the direct object of can- would be the thing commanded, the order itself.

25 Mal úmes ista se epë colles yondo, ar Yósef ánë sen i essë Yésus.
But he did not know her [in the Biblical sense!] before she bore a son, and Joseph gave him the name Jesus.

** The Greek reads: "...and he gave him the name Jesus", without the name Joseph. But since the form of Quenya here adopted does not distinguish the pronouns "he" and "she", Joseph's name is included to make it clear that it was Joseph rather that Mary (mentioned just before) who gave the child this name.

2
1 Apa Yésus né cólina Vet-Lehemessë Yúrëo, Heror i arano auressen, en! elentirmor rómenyë ménallon tuller Yerúsalemenna, 
After Jesus was born in Bethlehem of Judea, in the days of Herod the King, behold! star-gazers [or, star-watchers – elentirmor] from eastern regions came to Jerusalem,

2 quétala: "Massë ëa ye ná cólina aran i Yúraron? An Rómessë cennelmë elenerya, ar utúlielmë cavien senna."
saying: "Where is [the one] who is born king of the Jews? For in the East we saw his star, and we have come to do obeisance [or "to bow", cavien] to him.

** Massë "where?", a word based on the assumption that various question-words can be derived by adding case endings (like -ssë for locative here) to the interrogative element ma, as in the Tolkien form manen "how?" (apparently incorporating the instrumental ending -nen).

 3 Íre hlarnes sin, Aran Heror né quírina, ar quanda Yerúsalem as se,
When he heard this, King Herod was stirred, and all [of] Jerusalem with him,

 4 ar hostala ilyë i hérë *airimor ar i *tencamor imíca i lië, maquentes te pa i colienómë i Hristo. 
and gathering all the chief priests and the scribes among the people, he asked them about the birthplace [colie-nómë "bearing-place"] of the Christ.

5 Quententë senna: "Vet-Lehemessë Yúrëo, an sië ná técina i Erutercánonen:
They said to him: "In Bethlehem of Judea, for so [it] is written by the prophet [Erutercáno, "herald of God"]:

 6 'Ar elyë, Vet-Lehem Yúrëo, laumë i ampitya mici cánor Yúrëo ná; an elyello tuluva *túro, ye nauva mavar Israel lienyan.' " 
'For you, Bethlehem of Judea, is by no means the smallest among the governors of Judea; for from you [there] will come a ruler, who will be shepherd for Israel my people.' " 

          7 San Heror nuldavë tultanë i elentirmor ar maquentë te pa i lú ya minyavë cennentë i elen. 
Then Herod secretly summoned the star-gazers and asked them about the time that they first saw the star.

8 Mentaneryet Vet-Lehemenna quétala: "Á lelya, á saca i hína, ar írë ihírielles nyara ninna, ne yando inyë polë lelya cavien senna." 
He sent them to Bethlehem saying: "Go, seek the child, and when you have found him tell me, [so] that also I can go to do obeisance to him."

9 Írë hlarnentë i aran lendentë oa, ar en! i elen ya cennentë Rómessë lendë epë te, tenna pustanes or i nómë yassë engë i hína.
When they heard the king they went away, and behold! the star that they saw [or, had seen] in the East went before them, until it stopped above the place where the child was.

 10 Cenië i elen ánë tien alta alassë. 
Seeing the star gave them great joy.

11 Lendentë mir i coa ar cenner i hína as María amillerya, ar lantala undu canwentë senna. Pantanentë harmantar ar áner sen annar, malta ar *ninquima ar *nísima *suhtë.
They went into the house and saw the child with Mary his mother, and falling down they did obeisance to him. They opened their treasures and gave him gifts, gold and frankincense and fragrant resin.

	12 Mal írë né tien nyárina oloressë ne entulië Herorenna *raxëa né, lendentë nórentanna exa mallenen.
But when [it] was told to them in a dream that returning to Herod was dangerous, they went to their country by another way. 

	13 Apa ambentë, en! Heru vala tannë immo Yósefen oloressë, quétala: "Á orta, á mapa i hína ar amillerya ar usa *Mirrandorenna, ar á lemya entassë tenna quetuvan lenna; an Heror sacuva i hína nehtien se." 
After they departed, behold! an angel of the lord appeared [or "showed himself": tannë immo, with tannë as the pa.t. of tana- "show"] to Joseph in a dream, saying: "Rise, take the child and its mother and flee to Egypt, and dwell there until I shall talk to you; for Herod will seek [out] the child in order to kill him."

** Heru vala, loose compound "a Lord angel" = an angel of the Lord, indefinite (contrast "the Lord's angel; the angel of the Lord" in 1:20 above). Also in verse 19. Cf. Tolkien's remarks on Oromë róma "an Oromë horn" in WJ:368. 

** As for the derivation of Mirrandor "Egypt", see the appended wordlist. 

** Entassë "there" or "in yonder (place)", the likely Quenya cognate of Sindarin ennas. Hence allative entanna "(to) there, thither" i verse 22, and ablative entallo "from there" in 4:21.

14 Ar ortanes ar nampë i hína ar amillerya aseryë lómissë, ar ambes Mirrandorenna, 
And he arose and took the child and its mother with him at night, and departed into Egypt.

** The long 3rd person ending -ryë in aseryë "with him" is extrapolated from -rya as the ending for "his, her".

15 ar lemnes entassë tenna Heroro qualmë, amaquatien ya né quétina i Herunen ter tercánorya, quétala: "Et Mirrandorello yallen yondonya."
and he remained there until Herod's death, so as to fulfill what was said by the Lord through his herald/prophet, saying: "Out of Egypt I called my son."

** Since intransitive verbs in -ya often seem to drop this ending in the past tense (e.g. farnë as the past tense of farya- "to suffice"), I let the past tense of lemya- "remain" be lemnë (lemnes, "he remained") rather than lemyanë.

	16 San Heror, cénala ne i elentirmor *aucatáner se, né quátina alta ahanen, ar etementes ohtari nehtien ilyë seldor Vet-Lehemessë ar ilyë i ménassen *os sa, ho atta loar ar nu, ve i lúmë pa ya nentes istya i elentirmollon. 
Then Herod, seeing that the star-gazers had made a fool of him, was filled by great wrath, and he sent forth soldiers to kill all boys in Bethlehem and in all the areas around it, from two years and under, according to the time about which he had acquired knowledge from the star-gazers.

17 San né amaquátina ya né quétina ter Yeremía i Erutercáno, quétala:
Then was fulfilled what was said through Jeremiah the Prophet, saying:

 18 "Óma né hlárina Ramassë, yaimë ar alta nainië; sin né Ráhel yaimëa hínaryain, ar úmes merë tiutalë, an umintë voro ëa."
"A voice was heard in Rama, wailing and great lament; this was Rachel wailing for her children, and she did not want comfort, for they are no more" [...umintë voro ëa, literally "they do not still exist", using voro "continually" in the sense of "still, yet"]

	19 Apa Heroro qualmë, en! Heru vala tannë immo Yósefen oloressë Mirrandoressë
After Herod's death, behold! an angel of the Lord appeared [showed himself] to Joseph in a dream in Egypt

 20 ar equë: "Á orta, á mapa i hína ar á lelya mir Israélo nórë, an nar qualini i merner mapa i híno cuilë."
and said: "Rise, take the child and go into the land of Israel, for the ones who wished to take the life of the child are dead."

 21 Ortanes ar nampë i hína ar amillerya ar lendë mir Israélo nórë.
He arose and took the child and its mother and went into the land of Israel.

 22 Mal írë hlarnes ne Arcelaus turnë Yúrëassë nómessë Heror atareryo, runces meniello entanna. Oloressë né sen nyárina pa raxerya, ar ambes mir i ména Alílëo.
But when he heard that Arcelaus ruled in Judea in the place of his father Herod, he feared from going there. In a dream [it] was told him about his danger, and he departed into the region of Galilee [Alílëa, here in genitive Alílëo].

** Alílëa "Galilee": The Greek text has the form Galilaias in this verse, the Latin (Vulgate) has Galilaeae. The original Hebrew name was Galil (meaning Circuit). Alílëa as the Quenyarized form is inspired primarily by the Latin form. 

 23 Tulles ar marnë ostossë estaina Násaret, amaquatien ya né quétina ter i Erutercánor: "Nauvas estaina Násarya."
He came and dwelt in a city called Nazareth, in order to fulfill what was  by the Prophets: "He will be called a Nazarene."

** Násarya "Nazarene": The ending -ya may appear in nouns (/adjectives) denoting origin, derived from place-names. Compare Tolkien's word Amanyar "those of Aman" (the "Amanians"!)

3
1 Yanë auressen tullë Yohannes i *Mixatar, *nyardala erumassë Yúrëo: 
In those days came John the Baptist, preaching in the wilderness [or, desert] of Judea:
** Yohannes for "John" is based on the Latin form Iohannes (Johannes). Tolkien himself seems to have depended on the Latin forms when Quenyarizing the names of central Gospel characters, e.g. María for "Mary".

2 "Allë *pirë, an menelo aranië utúlië harë!"
"You turn [in repentance], for the kingdom of heaven has come near!"

** Allë is the imperative particle á/a with the suffix -llë for plural "you" (alyë with sg. "you" is attested in Tolkien's material).

 3 An nér sina né pa ye quentë Isaia i Erutercáno írë eques: "I óma queno rámala i erumassë: Allë manwa i Heruo mallë, caral tieryar térë!"
For this man is [the one] about whom Isaiah the Prophet spoke when he said: "The voice of someone crying in the wilderness: You [pl.] prepare the way of the Lord, make [caral, pl. imperative] his paths/roads straight!"

4 Yohannes né vaina collassë findíva ulumpion ar haryanë aluquilta *os osweryar, ar matilarya né *salquecápor ar verca lis.
John was clad in a cloak of the hairs of camels and had a leather belt [alu + quilta] around his loins [or "hips"], and his food was locusts and wild honey.

** Thanks to Patrick Wynne for suggesting that oswë "hip" (a form from the Qenya Lexicon) could be used to translate "loins". In the context of Tolkien's later Quenya, we must assume that oswë represents earlier othwë (for otherwise sw would become rw).

 5 San Yerúsalem ar quanda Yúreä ar i quanda nórë os Yordan etelender senna, 
Then Jerusalem and [the] entire [region of] Judea and the whole people around the Jordan went out to him,

6 ar nentë *mixantë senen Yordan·síressë, *etequétala úcarintar.
and they were baptized by him in the Jordan river, confessing their sins.

7 Írë cennes rimbë Fariryar ar Sardúcëar túla i *mixatienna, quentes tienna: "Nónar laucion, man le-*saitanë usë i túlala ahallo? 
When he saw many Pharisees and Sadducees coning to the baptism, he said to them: "Offspring of snakes, who taught you to escape from the coming wrath?

** The word "Pharisee" we Quenyarize as Farirya (for Farisya > Farizya), and for "Sadducee" we use Sardúcëa. Both words would be adjectival in origin, but here they are used as nouns.

** Laumë, emphatic negation.

** This use of the continuative stem túla following the sense-verb cen- "see" corresponds to the use of círa in the first line of the Markirya poem: M[a]n cenuva fánë cirya, métima hrestallo círa... "Who shall the last ship leave [leaving] the last shore..."

8 San cola yávë valda i piriéo!
Then bear fruit worthy of the repentance [or "turning", piriéo as the genitive form of the gerund pirië]!

 9 Ar áva sana ne lertallë quetë indenna: 'Atarelva Avraham ná' -- an inyë quetë lenna ne Eru polë orta amba híni Avrahámen sinë sardillon.
And do not think that you may say to yourselves: "Our Father is Abraham!" -- for I say to you that God can raise up children to Abraham from these stones.

 10 Yando sí i pelecco caita ara sundor i aldaron: Sië ilya alda ya umë colë mára yávë nauva círina undu ar hortaina mir i nárë.
Even [yando, "also"] now the axe lies next to the roots of the trees: Thus every tree that does not bear good fruit will be cut down and thrown into the fire.

** The verb horta- is here used for "throw", focusing on Tolkien's gloss "send flying" (rather than the other shades of meaning: "speed, urge").

  11 Inyë le-*mixata nennen, mir pirië. Mal ye tuluva apa ni ná taura lá ni -- inyë umë valda mapa i hyapatu taluryalto. *Eryë le-mixatuva Airë Fëanen ar nárenen.
I baptize you with water, into repentance [lit. "turning"]. But [he] who comes after me is mightier than I -- I am not worthy to take teh shoes off his feet [taluryalto, dual ablative]. He willl baptize you with Holy Spirit and with fire.

** Nennen, instrumental form of nén, nen- "water".

 12 *Saltamarya ëa máryassë, ar poituvas *ciltalamerya. Hostuvas orirya mir i *hostacoa, mal i *ospor urtuvas nárenen ya úquen polë *luhtya.
His winnowing shovel is in his hand, and he will clean [up] his threshing floor. He will gather his grain into the store-house, but the chaff he will burn with a fire that no one can extinguish.

13 San Yésus lendë Alílëallo Yordanna ar tullë Yohannenna mixatieryan se.
Then Jesus went from Galilee to Jordan, and came to John for his baptizing him [= for him to baptize him, to be baptized by him]. 

** The final -s of Latinized names like Yohannes and Yésus is not part of the stem, but rather associated with the nominative case. It is here dropped when some other case ending is to be added, hence Yohannenna for "to Johannes/John" here.

 14 Mal Yohannes lalanë sen sin, ar equë: "Maurenya ná ne inyë nauva mixanta elyenen, ar elyë túla ninna!" 
But John denied him this, and said: "I should be [literally: my need is that I will be...] baptized by you, and you are coming to me!"

15 Mal *nangwesiessë Yésus quentë: "Ásan lavë marta, an sië ná vent vanima carë ilqua ya ná faila." San láveryes. 
But in answer Jesus said: "Let it happen, for thus it is to us proper to do everything that is just." Then he allowed it.

** Ásan lavë marta, "allow [for] it to happen", with san (suffixed to the imperative particle á) as the dative form of sa "it". The verb lav- "allow" is here assumed to have the past tense lávë, just like the homophone lav- "lick" (the pa.t. of which appears, with a prefix, in Namárië: undulávë). 

16 Apa Yésus né mixanta tulles *imyalussë amba et i nenello, ar en! menel né sen pantaina, ar cennes Eruo Fairë túla undu senna ve cucua.
After Jesus was baptized he came at once up out of the water, and behold! heaven was opened to him, and he saw God's Spirit coming down upon him like a dove.

 17 En! yando engë óma menello ya quentë: "Sin ná yondonya, i melda, yessë haryan mára indómë."
Behold! there was also a voice from heaven that said: "This is my son, the beloved, in whom I have good will."

4
1 San Yésus né tulyaina i Fairenen amba mir i erumë, ne i *Arauco pollë sahta se. 
Then Jesus was led by the Spirit up into the desert, [so] that the Devil could tempt him.

2 Úmes matë cantacainen auressen ar cantacainen lómissen, ar apa lúmë sina nes maita.
He did not eat for [or "in", locative] forty days and forty nights, and after this time he was hungry.

 3 Ar i *Sahtando tullë senna ar equë: "Ai elyë Eruo yondo ná, queta sinë sardinnar: Na massar!"
And the Tempter came to him and said: "If you are God's son, say to these stones: Be[come] loaves of bread!" [or "breads", plural].

 4 Mal nangwesiessë eques: "Ná técina: Atan umë cuina er massanen, mal ilya quettanen ya tulë Eruo antollo."
But in answer he said: "[It] is written: Man is not alive only by bread, but by every word that comes from God's mouth."

5 San i Arauco se-tulunë i airë ostonna ar se-panyanë i cordo telmassë.
Then the Devil brought him to the holy city and placed him on the pinnacle of the temple.

** The exact behavior of U-stem verbs like tulu- "bring" is uncertain in some tenses, but tulunë seems a fair guess regarding the past tense.

 6 Eques senna: "Ai elyë Eruo yondo ná, á horta immo undu, an ná técina: Canuvas valaryain pa le, ar coluvantel mantassen, ne talelya úva petë sardenna." 
He said to him: "If you are God's son, throw yourself down, for [it] is written: He will command his angels about you, and they will carry you on their hands, that your foot will not strike against [any] stone."

** Canuvas valaryain "he will command his angels": notice the dative form. We assume that the direct object of can- "command" is the thing commanded; the one(s) receiving the command would appear in the dative.

7 Equë Yésus: "Ata ná técina: Áva tyasta i Heru Ainolya!"
	Jesus said: "Again [it] is written: Do not put the Lord your God to the test!"

** Since Eru is a proper name and not a title, it cannot well be used to translate phrases like "your God". I adopt the word aino as a more general term for "god, God", since it can be taken to mean basically "holy one" (derived from the adjective aina "holy"). Within Tolkien's mythos is was apparently an alternative form of Ainu and thus not referring to the Almighty, but the basic etymology would allow for a wider application outside Tolkien's mythos.

8 Ata i Arauco se-tulunë úsanyavë tára orontenna, ar tannë sen ilyë i aranier cemeno ar alcarenta.
Again the Devil led him to an unusually high mountain, and showed him all the kingdoms of earth and their glory.

 9 Ar quentes senna: "Ilyë nati sinë antuvan elyen ai lantalyë undu cávala ninna."
And he said to him: "All these things I will give to you if you fall down bowing [/doing obeisance] to me."

 10 San Yésus quentë senna: "Heca, Sátan! An ná técina: I Heru Ainolyanna cavuvalyë, ar er se *veuyuvalyë."
Then Jesus said to him: "Be gone, Satan! For [it] is written: To the Lord your God you are to bow, and only him you are to serve."

 11 San i Arauco oantë sello, ar en! valar tuller ar *veuyaner se.
Then the Devil left him [lit. "passed away from him"], and behold! angels came and served him [/ministered to him].

12 Apa hlarië ne Yohannes né panyaina mandossë, ambes mir Alílëa.
After hearing that John was [/had been] put in prison, he departed into Galilee.

 13 Oantes Násaretello ar tullë ar marnë Capernaumessë ara ëar, Sevulundo ar Naftalio ménassen,
He went away from Nasaret and came and dwelt in Capernaum by [the] sea, in the regions of Zebulun and Naphtali,

** I give Sevulun "Zebulun" the stem-form Sevulund-, hence genitive Sevulundo here and in verse 15.

14 amaquatien ya né quétina ter Isaia i Erutercáno, quétala: 
in order to fulfill what was spoken through Isaiah the Prophet, saying:

15 "A nórë Sevulundo ar Naftalio, i ëarmallë Yordan pella, Alílëa i nórion! 
"O land of Zebulun and of Naphtali, the sea-road beyond [the] Jordan, Galilee of the [gentile] nations!

16 I lië hámala morniessë cennë alta cala, ar in hamner nuruhuinëo ménassë cala ortanë."
The people sitting in darkness saw a great light, and to those who sat in the region of death-shadow a light arose!"

** In: plural dative relative pronoun. In hamner... "to/for [those] who sat..."

 17 Lúmë yanallo *nyardanes ar quentë: "Piral, an menelo aranië utúlië harë!"
From that time he preached and said: "Turn [in repentance], for the kingdom of heaven has come near!"

** Piral is an explicitly plural imperative, as indicated by the ending -l.

18 Vantala ara Eär Alílëo cennes atta hánor, Símon ye ná estaina Péter ar Andréas hánorya, hortala rembë mir i ëar, an nentë *halamor.
Walking by the Sea of Galilee he saw two brothers, Simon who is called Peter and Andreas his brother, throwing a net into the sea, for they were fishers.

 19 Ar quentes tienna: "Tula, á hilya nye, ar caruvanyel halamor atanion." 
And he said to them: "Come, follow me, and I will make you fishers of men."

20 Imyalussë ambentë rembentar ar se-hilyaner.
Immediately they left their nets and followed him.

 21 Lelyala entallo cennes yando atta exi i ner hánor, Yácov Severaion ar Yohannes hánorya, i luntessë as Severai atarenta, envinyatála rembentar, ar yalles te.
Walking from there he saw also two others who were brothers, Jacob the son of Zebedee and John [Johannes] his brother, in the boat with Zebedee their father, repairing [lit. "renewing"] their nets, and he called them.

 22 Imyalussë ambentë i luntë ar atarenta ar hilyaner se.
Immediately they left the boat and their father and followed him.

23 Ar lendes ter quanda Alílëa, saitala *yomencoantassen ar nyardala i evandilyon pa i aranië ar *nestala ilya hlívë ar ilya caimassë imíca i lië. 
And he went through all [of] Galilee, teaching in their synagogues and preaching the gospel about the kingdom and healing every illness and every sickness among the people.

24 Ar i nyarië pa se lendë mir quanda Síria, ar tulunentë senna ilyë engwar, nwalyainë hlívínen ar nwalmínen rimbë nostaleron: raucoharyainar ar *isillaiwar ar taptar, ar *nestaneryet.
And the news [nyarië = telling, tale] about him went into [the] entire [land of]  Syria, and they brought to him all who were sick, tormented by many kinds of illnesses and torments: demon-possessed ones and epileptics [moon-sick ones] and lame ones [taptar, "impeded ones"], and he healed them.

** Hlívínen, nwalmínen: plural instrumental forms of hlívë, nwalmë.

 25 Ar altë sangar se-hilyaner, ho Alílëa ar i Cainenostor ar Yerúsalem ar Yúrëa, ar i nórello Yordan pella.
And great crowds followed him, from Galilee and the Ten Cities [Greek: Decapolis] and Judea, and from the land beyond [the] Jordan.

5
1 Cénala i sangar lendes amba mir i oron, ar írë hamnes undu *hilmoryar tuller senna.
Seeing the crowds he went up into the mountain, and when he sat down his disciples came to him.

 2 Ar pantanes antorya ar te-saitanë, quétala:
And he opened his mouth and taught them, saying:

	3 "*Alassië nar i penyar fairessë, an entë haryuvar menelo aranië!
	"Happy are the ones poor in spirit, for they shall possess the kingdom of heaven!

** The literal meaning of the term makarioi, used in the original Greek text, is indeed "happy" rather than "blessed", as it is often rendered in English. Hence alassië (pl. of alassëa) here.

	4 Alassië nar i *nyerir, an nauvantë tiutainë!
	Happy are those who grieve, for they shall be comforted!

	5 Alassië nar i milyasámëar, an nauvantë aryoni cemeno!
	Happy are the gentle-minded ones, for they shall be heirs of [/to] the earth!

	6 Alassië nar i maitar ar soicar *failien, and nauvantë quátinë!
	Happy are those [who are] hungry and thirsty for righteousness, for they shall be filled!

** Failien, dative form of failië "righteousness"; see wordlist below.

	7 Alassië nar i órávalar, an camuvantë óravië!
	Happy are the ones who show mercy, for they shall receive mercy!

** Órava is only attested an imperative "have mercy", but it is here assumed that it can behave as a normal verb: participle órávala with nominal pl. órávalar, and gerund óravië, more or less = "mercy" as a noun.

	8 Alassië nar i poicar endo, an cenuvantë Eru!
	Happy are the pure ones of heart, for they shall see God!

	9 Alassië nar i carir sérë, an nauvantë estainë Eruo yondor!
	Happy are those who make peace, for they shall be called God's sons!

	10 Alassië nar i roitainar failiénen, an tien menelo aranië ëa!
	Happy are those persecuted because of righteousness, for the kingdom of heaven is for them!

	11 Alassië nallë írë queni le-naityar ar le-roitar ar *húrala quetir ilya ulco pa le, inyen. 
	Happy you [pl.] are when people abuse you and persecute you and lying say every[thing] evil about you, for me [/ for my sake].

12 Allë *alasta ar capal alassenen, an alta ná *paityalelya meneldë. An sië roitanentë i Erutercánor epë le.
You rejoice and leap for joy, for great is your reward in heaven. For so they persecuted the prophets before you [/prior to you].

13 Ellë nar cemeno singë; mal ai i poldorë auta i singello, manen singwa tyáverya entuluva? Uis voro *yuhtima *aiquan, mal ná hortaina ettenna, yassë atani *vattuvar sanna.
You are the salt of the earth; but if the strength passes from the salt, how will its salty taste return? It is no longer [lit.: it is not continually] useful for anything, but is thrown outside, where men will trample upon it.

	14 Ellë nar Ambaro cala. Osto orontessë mo lá polë nurta. 
	You are the light of the world. A city upon a mountain one cannot hide.

15 Mo lá narta calma ar sa-panya nu calpa, mal i *calmatarmassë, ar caltas ilquenna i coassë. 
One does not kindle a camp and place it under a bucket, but on the lampstand, and it shines upon everyone in the house.

16 Sië yando ellë tyaruvar calalya calta atanin, ne polintë cenë márë carielyar ar anta alcar Atarelyan, ye ëa meneldë.
So you, too, are to let [tyar- "cause"] your light shine for men, that they can see your good deeds and give glory to your Father, who is in heaven.

	17 Áva *sana ne inyë utúlië aumapien i Sanyë var i Erutercánor. Lá utúlien aumapien, mal amaquatien! 
	Do not think that I have come to take away the Law or the Prophets. I have not come to take away, but to fulfill!

18 An quetin lenna ne menel cemenyë autuvar epë i ampitya tengwa var tehta autuva i Sanyello, ne ilqua úva marta. 
For I say to you that heaven and earth will pass away before the smallest tengwa or tehta [letter or diacritic] will pass away from the Law, [so] that everything will [/would] not happen.

19 Sië, ilquen ye racë er mici ampityë axani sinë ar saita atani sin, se nauva estaina ampitya menelo araniessë.
Thus, everyone who breaks one of these smallest commandments and teaches men this, he will be called least [ampitya, "smallest"] in the kingdom of heaven.

 Mal ilquen ye carë ve ta ar *saita exi pa ta, se nauva estaina alta menelo araniessë.
But everyone who does according to them and teaches others about them, he will be called great in the kingdom of heaven.

 20 An quetin lenna ne ai failielya umë alta lá failië i tencamoron ar i Fariryaron, laumë tuluvallë mir menelo aranië.
For I say to you that if your righteousness is not greater than the righteousness of the scribes and the Pharisees, you will by no means come [/enter] into the kingdom of heaven.

21 Hlarnellë ne né quétina i yárannar: Áva *nehta; mal aiquen ye é nehta nauva námima i *námorénen! 
	You heard that [it] was said to the ancients: Do not kill; but everyone who does kill will be accountable [námima, "judgeable"] to [Quenya: by] the court!

** Námorénen: instrumental form of námorë, see wordlist.

22 Mal inyë quetë lenna ne aiquen ye ná *aharwa hánoryan nauva námina i námorénen, ar ilquen ye quetë hánoryanna: 'Ráca!' nauva námima i Antára Námorénen, mal aiquen ye quetë 'A *auco!' nauva valda uruitë Ehenno!
But I say to you that anyone who is wrathful with [dative] his brother will be accountable to the court, and everyone who says to his brother: "Ráca!" will be accountable to the Supreme Court, but anyone who says: "You fool!" will be worthy of the fiery Gehenna! 

** Ráca is a Semitic insult maintained in the Greek text of the gospel, and so also here. It comes from a root meaning "empty" and apparently refers to an empty-headed person.

23 Ai, san, túlalyë i *yangwanna túlula annarya, ar entassë enyalilyë ne hánolya harya costië aselyë, 
If, then, you are coming to the altar bringing your gift, and there you remember that your brother has a quarrel with you,

24 alyë avë annalya entassë epë i yangwa, ar á lelya oa: Minyavë cara sérelya as hánolya, ar san, írë enutúlielyë, lertalyë *yacë annalya. 
you are to leave your gift there before the altar, and go away: First make your peace with your brother, and then, when you have come back, you may offer up your gift.

25 Na linta carien sérë as cotumolya írë voro ëalyë aseryë i mallessë -- ne i cotumo úva le-*oranta i námon, ar i námo i *námonduren, ar nalyë hortaina mir mando. 
Be quick to make peace with your enemy when you are still with him on the way -- [so] that the enemy will not surrender you to the judge, and the judge to the court attendant, and you are thrown into prison.

26 Quetin lenna anwavë: Laumë tulilyë entallo epë apaitielyë i métima pitya mitta *tyelpeva!
I say to you truly: You will by no means come out from there before you have paid the last small piece of money [or, silver]!

** Apaitië: perfect form of paitya- "repay".

27 Ahláriellë ne né quétina: "Áva racë vestalë!" 
You have heard that it was said: "Do not break marriage!"

28 Mal inyë quetë lenna ne ilquen ye yéta nís milyala se, epello arácië vestalë aseryë endaryassë.
But I say to you that everyone who looks at a woman longing for her, has already [epello, "from before"] broken marriage with her in his heart.

29 Ai forya hendelya le-sahta, ása *etenarca ar ása horta immollo! An ai er mici *hroamittalyar vanwa ná, sin ná len mára lá ne quanda hroalya ná hortaina mir Ehenna.
If your right eye tempts you, tear it out and throw it [away] from [your]self! For if one of your body-parts is lost, this is better for you than that your entire body is thrown into Gehenna.

 30 Ar ai forya málya le-sahta, ása aucirë ar ása horta immollo! An ai er mici hroamittalyar vanwa ná, sin ná len mára lá ne quanda hroalya tulë mir Ehenna.
And if your right hand tempts you, cut it off and throw it [away] from [your]self! For if one of your body-parts is lost, this is better for you than that your entire body is comes into Gehenna.

	31 Ná quétina: Mauya yen *cilta immo vesseryallo sen-anta *ciltietengwa. 
	[It] is said: He who divorces his wife must give her a certificate of divorce. [Literally: (it) compels for (the one) who separates (him)self from his wife to give her a separating-letter.]

32 Mal inyë quetë lenna: Ilquen ye cilta immo vesseryallo hequa raciénen vestaléva, tyarë se racë vestalë. Ar ye vesta ciltaina nís racë vestalë.
But I say to you: Everyone who divorces his wife [literally: separates (him)self from his wife] except because of fornication [literally: except by breakage of marriage] causes her to break marriage. And [he] who marries a divorced [separated] wife breaks marriage.

	33 Yando ahláriellë ne né quátina i yárannar: Áva anta *huruvanda, mal hepa i Herun i vandar yar ánelyë. 
	Also you have heard that [it] was said to the ancients: Do not give a false oath, but keep for the Lord the oaths that you gave.

34 Mal inyë quetë lenna: Aqua áva anta vandar, lá menelenen, an nas i mahalma Eruva,
But I say to you: Do not give oaths at all [aqua, "wholly"], not by heaven, for it is the throne of God, 

 35 var cemennen, an nas i *talhamma taluryant, var Yerúsalemnen, an nas osto i taura aranwa.
or by earth, for it is the footstool for his feet [dual dative in -nt!], or by Jerusalem, for it is the city of the mighty king.

	36 Yando áva anta vandar carelyanen, an umilyë polë ninquita var *morita erya findë. 
	Also, do not give oaths by your head, for you are not able to make a single hair white or black [literally: ...to whiten or blacken a single hair].

37 Quetielya nauva ná, ná -- lá, lá! Ya ná lil lá sin ulcuo ná.
Your speech is to be yes, yes -- no, no! What is more than this is of evil.

	38 Ahláriellë ne né quétina: Hen i nómessë hendo, ar nelet i nómessë nelco! 
	You have heard that it was said: Eye in the place of eye, and tooth in the place of tooth!

39 Mal inyë quetë lenna: Áva *tyulë yenna carë ulco lenna. Ai aiquen le-palpa forya ventalyassë, *quera senna yando i exë.
But I say to you: Do not stand against [anyone] who does evil to you. If anyone beats you on your right chin, turn also the other towards him.

 40 Ai aiquen merë lelya námorenna aselyë mapien laupelya, ásen lavë mapa yando collalya.
If anyone wants to go to court with you to take your shirt, let him have also your cloak.

 41 Ar ai aiquen mauya le hilya se *nelyalar er, á lelya aseryë atta *nelyalári.
And if anyone compels you to follow him one mile, go with him two miles.

** "Mile" was a difficult word to translate. See nelyalar in the appended wordlist for a full discussion.

 42 Á anta yen maquetë lello, ar áva pirë yello merë *yuhta *aiqua ya haryalyë.
Give to [the one] who asks you [literally: from you], and do not turn from [anyone] who wants to use anything that you have.

** It should be "do not turn from anyone who wants to borrow from you", but lacking a word for "borrow" we must do what we can. Notice that yen is the dative form of the relative pronoun ye "who", hence "to [the one/anyone] who..."

	43 Ahláriellë ne né quétina: Mela málolya ar teva nottolya!
	You have heard that it was said: Love your neighbour and hate your enemy!

** Málo, a rare word for "friend" listed in the Etymologies, is here used for "neighbour" = "fellow man".

 44 Mal inyë quetë lenna: Mela nottolyar, á laita i *úlaitar le, cara mai in le-tevir, ar hyama in le-roitar,
But I say to you: Love your enemies, bless the ones who curse you, do well to [the ones] who hate you, and pray for [those who] persecute you,

** In is the dative form of the plural relative pronoun i: "to [the ones] who..."

 45 ne nauvallë híni Atarelyo meneldë. An *eryë tyarë Anarerya orta or ulcar ar mani, ar lavë mistë lanta failannar ar úfailannar.
[so] that you will be children of your Father in heaven. For he causes his sun to rise over evil ones and good ones, and lets rain fall upon just ones and unjust ones.

	46 Ai melillë i melir le, mana *paityalelya? Ma lá i *hostandor carir i imya?
	If you love [the ones] who love you, what is your reward? Do not the [tax] collectors do the same?

	47 Ar ai quetillë aiya er hánolyannar, manen sin alta carië ná? Ma lá queni i nórion carir i imya?
	For if you say hail only to your brothers, how is this a great doing [= a great thing to do]? Do not people of the [gentile] nations do the same?

	48 Na, san, *quanyë, tambë Atarelya meneldë *quanya ná.
	Be, then, perfect, like your Father in heaven is perfect.

Wordlist

This list contains neologisms as well as attested words used in special ways. To trace the elements mentioned back to Tolkien's original works, please refer to my Quenyallo wordlist, that hopefully also includes the other words used in this text.

Some of these neologisms have been used by other writers before me.

* aharwa "wrathful": aha "wrath" + -arwa "having"
* aiqua "anything" (cf. aiquen "if anyone, whoever", here used for "anyone", and compare such a pair as ilquen "everybody" vs. ilqua "everything")
* airimo "priest" or literally "holy man" (airë, airi- "holy" [compare airita- as a verb "to hallow"] + the personal ending -mo)
* alassëa, pl. alassië, "happy"; compare alassë "joy"
* alasta- "to rejoice"; compare alassë "joy"
* amaquat- "fill up" (ama "up" + quat- "fill"), used in the sense of fulfill (a prophecy, etc.) Inspired by Norwegian oppfylle of the same meaning and etymology.
* Arauco: This longer word for "demon" (not a neologism) is here used to translate "Devil". (For "demon" I would regularly use rauco, as in raucoharyainar "demon-possessed ones" in 4:24.)
* auco "fool", based on auk "a fool" (QL:33). Since in Quenya as opposed to Qenya, no word can end in k/c, I add the personal ending -o. With the adjectival ending -a one may also derive auca "foolish", the basis for the following word.
* aucata- (pa.t. aucatánë) "to fool; to outwit". Based on *auca "foolish"; see auco above. (Causative auca-ta- "make foolish, make a fool of" = "outwit".)
* autulyalë "deportation" or "a leading away": au- "away" + tulya- "lead" + -lë abstract ending "-ing".
* calmatarma "lampstand" (calma "lamp" + tarma "pillar")
* cilta- "to separate", neologism based on the root KIL "divide". Hence ciltië "separation, divorce" and ciltietengwa "letter of divorce". 
* ciltalan (ciltalam-) "threshing floor" (cilta "separate" + talan "floor", with haplology: a threshing floor is where the chaff is separated from the useable product).
* ciltietengwa, see cilta-
* ertaina (pl. ertainë) "united", passive participle of erta- "unite", the Quenya cognate of Sindarin ertha-, the verbal stem hiding in Tolkien's gerund aderthad "reunion" (ad-erthad "re-uniting").
* eryë emphatic pronoun "(s)he". Since -lya "thy" corresponds to the subject ending -lyë (also short -l) "thou" and the emphatic pronoun elyë, one can argue that the attested ending -rya "his/her" ought to correspond to the subject ending *-ryë (also short -s, the long ending representing *-syë > *-zyë > -ryë) and an emphatic independent pronoun *eryë "he, she". The long subject ending is here only used (instead of short -s) when a second pronominal ending denoting the object is to follow, as in mentaneryet "he sent them" (2:8) and nestaneryet "he healed them" (4:24).
* etenarca- "tear out": ete- "out, forth" + narca- "rend, *tear": root NÁRAK "tear, rend".
* etequet- "to confess" or literally "speak forth" (ete- + quet-)
* failië "fairness, righteousness", abstract formation based on Tolkien's adjective faila "fair-minded, just".
* halamo "fisherman": hala "fish" + the personal ending -mo sometimes used to derive the "title" of a profession (compare ciryamo "sailor" vs. cirya "ship").
* hep- "keep", unattested cognate of Sindarin heb- (root KHEP-, VT41:6).
* hilmo "diciple", etymologically "follower" (root KHIL "follow" + the agentive ending -mo; Tolkien's own word hildo "follower" is not used because Hildor is a specialized term for Mortal Men as "followers" of the Elves).
* hostacoa "storehouse, barn" (hosta- "gather, collect" + coa "house")
* hostando "collector" (i.e. tax collector), agent formation based on hosta- "to collect" (same ending in Sahtando)
* hroamitta compound "body part" (hroa "body" + mitta "part") 
* huruvanda "false oath". The word huru means "lie" (cited in the form furu in LT2:340, GL:36, but Tolkien decided that fu- becomes hu- in later Quenya), so a huru-vanda is, literally, a lie-oath or lying oath.
* imyalussë "immediately" (imya "same" + lú "occasion, *moment" with the locative ending -ssë "in", hence "at the same moment".
* isillaiwa "moon-sick" (Isil + hlaiwa), that is, epileptic.
* lapsarwa "pregnant", literally "having a baby" (in the womb): lapsë "babe" + -arwa "having". Same ending in aharwa.
* luhtya- "to extinguish". Theoretical Quenya cognate of Sindarin #luithia- "quench", a verbal stem isolated from the form uluithiad "unquenchable" (SD:62).
* milyasámëa "gentle-minded", milya "gentle" + sámëa adj. based on sáma "mind".
* Mirrandor "Egypt". Based on Arabic Misr, the native name (compare mitsr- in Hebrew Mitsrayim, apparently a dual form possibly denoting Upper and Lower Egypt as a whole). Old adjective *misrâ (with the Eldarin adjectival ending -â) > Neo-Quenya mirra "Egyptian", adj. and noun. (For the development sr > rr, compare carrëa from cas-raya; see Quenyallo wordlist.) With the ending -ndor "land" we arrive at Mirrandor = "Egyptian land; Egypt". (However, the development sr > rr is ignored in the case of the name Israel, here used in its original form.)
* mixata- "to baptize" or literally simply "to (make) wet", a causative verb based on the adjective mixa "wet". (If this literal meaning is perceived as overly prosaic, it may be noted that the Greek verb bapto means simply "to dip"; in John 13:26 it is used about dipping a morsel in wine.) - Agent formation Mixatar "Baptizer", gerund mixatië "baptizing, baptism", passive participle mixanta "baptized" (following the pattern of Tolkien's form envinyanta as the passive participle of envinyata- "renew").
* morita- "to darken; make black". Compare morë, mori- "black" and Tolkien's own word ninquita- "to whiten" vs. ninquë, ninqui- "white".
* námorë "court", námo "judge" + the collective ending -rë, hence a "court" conceived as a panel of judges. 
* námondur "court attendant" or literally "judge-servant" (námo + -ndur)
* nangwesië "answer" (noun). Based on Sindarin dangweth of the same meaning, a word Tolkien derived from ndangwetha (PM:396). In Quenya we could have nangwes- as the verbal stem "to answer", and nangwesië is the gerund "answer(ing)".
* nehta- "to slay", verbal stem isolated from Morinehtar 
* nelyalar (nelyalár-) "mile". The word "mile" is difficult to render into Quenya. The Greek word milion in the original text of Matthew 5:41 apparently refers to a Roman mile of slightly less than 1480 meters. The only known Quenya unit for measuring long distances is the lár or "league", defined by Tolkien as 5000 rangar, one ranga being approximately 38 inches. Thus a lár was "5277 yards, two feet and four inches" or about 4826 meters (UT:285). We need a unit that is very roughly one third of this, so I have here used the compound nelyalar (stem nelyalár-) or "third [part of a] lár".
* nesta- "to heal", based on the Sindarin gerund nestad "healing" (Bair Nestad "Houses of Healing", WR:379-80). This would include a verbal stem nesta- "heal", and a word of this shape would probably have the same form in Quenya. As for the pronominal endings in nestaneryet "he healed them", see eryë.
* ninquima "frankincense". Etymologically simply "something white" (ninquë, ninqui- "white" + the ending -ma "thing"). This is also the etymological meaning of Greek libanos, a borrowing from Hebrew levona (root LBN or LVN = white). The reference is to the milky colour of frankincense.
* nísima "fragrant", isolated from Nísimaldar "fragrant trees".
* nóna "offspring", "something born", isolated from Minnónar "Firstborn".
* nónarë "generation", nóna above + the collective ending -rë, hence "the ones born" (at a specific time) as a group.
* nyarda- "to preach", intensive form of nyar- "to tell". Compare, for instance, cenda- "watch" (or "read") vs. cen- "to see". As for rd as the strengthened form of r, see Parma Eldalamberon 14 p. 65.
* nyer- "grieve", verbal stem isolated from the noun nyérë "grief".
* oranta- "to surrender" (to give over, or-anta – very possibly an Anglicism!) 
* os "around", directly from the root OS.
* ospor "chaff", combining the roots OS "around" and POR yielding words for "flour": the chaff surrounds the usable part of the grain.
* paityalë "reward": verb paitya- "repay" with the abstract ending -lë.
* pir- "turn", in the intransitive sense (compare piri- in QL:74).  Here also used in the sense "turn [in repentance; repent". Gerund/abstract pirië "turning" here = "repentance"
* quanya "perfect", adjective based on KWAN as a longer form of KWA, the root having to do with completion (see WJ:393 for both root forms). Etymology inspired by Hebrew tamim "perfect, blameless" (as in Genesis 6:9), the root meaning of which likewise has to do with completion.
* quer- "turn", transitive. Verbal stem isolated from Tolkien's word nuquerna "reversed, *underturned"; compare kuere (kwere) as one variant of a stem with precisely this meaning (Parma Eldalamberon 14, p. 65).
* raxëa "dangerous", based on Tolkien's noun raxë "danger".
* Sahtando "tempter", agent formation based on sahta- "induce" or *"tempt".
* saita- "to teach", causative formation based on the root SAY "know", hence literally "to make (others) know".
* salquecápo "locust" or "grasshopper" (calque on the latter: salquë "grass" + cápo agent formation based on cap- "to jump, hop"). 
* saltama "winnowing shovel". The Qenya Lexicon (p. 84) gives the root SLTL yielding the verb silt- (pa.t. salte-) "sort out, sift, winnow". This verb does not fit the structure of Tolkien's later Quenya very well. However, it may be noted that the Qenya Lexicon stem KLPL (whence kalpa "water-vessel") reappears in the Etymologies as KALPA (yielding the same word). Applying this pattern to the stem SLTL, it could reappear in Tolkien's later conception as *SALTA. We here assume a verb salta- "to winnow", with saltama as a derived noun denoting some tool used for winnowing, hence a winnowing shovel.
* sana- "to think", verbal stem isolated from sanar "thinker = mind". As the past tense we prefer sannë to the awkward form sananë.
* suhtë "resin, gum": phonologically updated Quenya form based on Qenya sukte (QL:86)
* talhamma "footstool" (tál, tal- "foot" + hamma "chair")
* tencamo "scribe", tenca "writing" or "something written" (for *teknâ, tenkâ, root TEK "write") + the same ending -mo as in halamo.
* túro "ruler", a simple agent formation based on the verb tur- "rule".
* tyelpë "silver" is here used for "money"; compare Hebrew kesef (whereas telpë would be used for "silver" as a literal metal)
* tyul- "to stand", derived directly from the root TYUL "stand up (straight)".
* úlaita- "to curse": laita- "bless" with the negation ú- reversing the meaning.
* vatta- "to trample", unattested cognate of "Noldorin"/Sindarin batho, primitive battâ- (stem BAT).
* veuya- "to serve". Unattested cognate of "Noldorin"/Sindarin buio "serve", primitive beuyâ, root BEW.
* yac- "to sacrifice, offer up". The only published word touching on the concept of sacrifice is Telerin jagula, derived from a root diag- or dyag- (Parma Eldalamberon 14, p. 66). This is presented as a variant of the root DAK having to do with slaying. DAK reappears later, in the Etymologies (VT45:8), but there is no later trace of a version of this root that has -g rather than -k as its final consonant. Trying to compromise between various versions of Tolkien's scenario, I have here adopted a root *DYAK as the basis for words having to do with the concept of "sacrifice", hence yac- as the simple verb here (since initial dy- becomes y- in Quenya). See also yangwa below.
* yangwa "altar". For *dyakmâ, place or instrument used for sacrificing (see yac- above). Compare Hebrew mizbeach, likewise connecting with the verb zabach "to slaughter; sacrifice".
* yomencoa "synagogue" or literally "meeting-house": yomen- as stem of the noun yomenië "meeting" + coa "house".
* yuhtima "useable", derived from yuhta- "to use", the unattested cognate of "Noldorin"/Sindarin iuitho "to employ", VT46:23 (primitive *yuktâ-, stem YUK "employ, use").
* yuhta, see yuhtima