elye, emphatic pronoun: you, thou. Previously attested in Namárië (there spelt with a diaeresis: elyë); see emme below for further discussion[15].
emme, emphatic pronoun: exclusive we. Also with dative ending: emmen, (for) us. A new word in itself, but one that reassuringly confirms a pattern that has long been recognized: that pronominal endings can be turned into independent, emphatic pronouns by prefixing e-. Until now, our sole example has been elyëthou (or, since it is emphatic, even thou) in Namárië. This is an emphatic, independent pronoun corresponding to the pronominal ending -lyë, as is clearly seen in the final line of the song: Nai hiruvalyë Valimar! Nai elyë hiruva! Maybe thou shalt find Valimar! Maybe even thou shalt find it! For the ending -mme denoting exclusive we, see firuvamme; emme thus has the same relationship to the ending -mme as elye has to the ending -lye. (We know only one more emphatic pronoun, the first person form inye I in LR:61, that connects with the pronominal ending -nye. The form inye rather than **enyë has been regarded as an exception to the normal rule[16]. The form emme supports the theory that inye is an exception, the prefix used to derive emphatic pronouns normally being e- instead.) The dative form emmen indicates that emphatic pronouns can take case endings, our first example of this.
Eruo, inflected noun God’s, genitive of Eru, God or literally the One. The genitive of Eru was already attested in the phrase Oienkarmë Eruo the One’s [Eru’s, God’s] perpetual production (MR:329, 471); as for the genitive ending -o, see separate entry. All sources agree that the divine name Eru (that the Elves pronounced on solemn occasions only, WJ:402/MR:211) is to be interpreted the One: "There was Eru, the One, who in Arda is called Ilúvatar…" (Ainulindalë). When asked what her Mannish tribe called God, Andreth told the Elven-king Finrod that it was "as it is with you [the Elves], but different only in sound: The One" (MR:352). Beyond such simple statements of what Eru means, its etymology as a Quenya word is not explicitly discussed anywhere (see SD:432 concerning Êru as an Adûnaic word, though). However, in Letters:384, Tolkien referred to the "important element er (in Elvish) = one, single, alone." One reason for its being "important" would presumably be that it is transparently the basis of the divine name. In the Etymologies and the Qenya Lexicon, this "element" appears as ere- be alone, deprived (LR:356) or remain alone (QL:36). In these sources the stem-vowel is reduplicated and suffixed, ere instead of just er, but this is merely another way of quoting the stem. (See firuvamme for the stem phir- also being quoted as phiri with the vowel repeated; see also quanta regarding the stem kwat- also being quoted as kwata.) The name Eru must be derived from the simplest form er as in Letters:384, without ómataina (reduplicated and suffixed stem-vowel). The primitive form of the name would be *Erû, including the same masculine/animate ending -û as in the primitive words atû father (LR:349 s.v. ata- father) and kherû master (Letters:178, 282, stem given as kher- possess, cf. LR:364). Whether Tolkien meant that this name actually occurred in the primitive language is of course another matter: what they knew about Eru the Eldar must have learnt after they got to Valinor and were taught by the Valar (WJ:402 s.v. Eru). The Quenya name Eru is indeed said to be an Elvish translation of a Valarin name that is nowhere revealed (WJ:402 cf. 403). In any case, a name meaning the One can obviously be applied to the God of the monotheistic Judeo-Christian conception, so Tolkien could use it to translate God when rendering Christian/Catholic texts into Quenya.
Eruanno, noun in genitive: of grace, transparently a compound incorporating EruGod, the One (see above). The nominative could also be #Eruanno (since the genitive ending -o is "invisible" when added to words already ending in -o, cf. i·Kiryamo the Mariner’s in UT:8), but this would leave the final element of the compound obscure, since no word *anno is known. The only other possible nominative is #Eruanna, which would be a meaningful word: several sources (e.g. the Silmarillion Appendix) give anna as the Quenya word for gift. In the Etymologies, LR:348, it is derived from a prepositional stem ana1- to, towards, whence primitive anta- to present, give, a verb also found in Quenya and indeed occurring in the text before us (see the entry anta). Perhaps anna gift represents an old past participle *an-nâ formed directly from the root and later used as a noun: that which is brought forward, presented, given. Whatever the precise etymology of anna, the compound *Eruanna would seem to denote grace perceived as God-gift, the gift of God. In the published corpus, the only other word for grace is lis (list-) from the early Qenya Lexicon (p. 54). This word was developed from a wholly different idea: the root meaning is said to be sweetness (p. 55; cf. lis- honey in the later Etymologies, LR:369, and lisse-miruvóreva of the sweet mead in Namárië in LotR). However, it is interesting to see that the Greek word kharis grace (related to the word kekharitômenê favoured one found in the Greek text of Hail Mary, cf. Luke 1:28) is seemingly equated with God’s "gift" in 2 Corinthians 9:14-15: "Their prayers for you, too, show how they are drawn to you on account of all the grace [a form of kharis] that God has given you. Thanks be to God for his inexpressible gift" (quoted from The Jerusalem Bible). Perhaps it was this and similar Biblical passages that inspired #Eruanna as the Quenya word for grace.
15
If as elye should really read aselye in one word, the emphatic pronoun elye does not after all occur in this text.