sív', elided form of *síve, conjunction or preposition: as, apparently when comparing with something close to the speaker (contrast tambe below[27]). The first element is sí- this, here, now as in síra above. This is prefixed to what is evidently the preposition ve as, like, persisting through all stages of Tolkien’s development of Quenya (QL:101, Namárië, MC:215). The Sindarin word #be which occurs in the King’s Letter (SD:129, there with a suffixed article: ben) is apparently a cognate of Quenya ve. While translated in the in the phrase ben genediad Drannail = in the Shire reckoning (calendar), the context makes it clear that in the here means *according to the. Sindarin #be would be similar to the primitive form of this preposition; in Quenya the primitive form with b instead of v may be preserved in the word tambe, see below.
tambe, preposition: as, in the same way as, apparently pointing away from the speaker (contrast *síve above). This may be tana that (LR:389 s.v. ta-) prefixed to *be as, like (see above), contracted to *tan-be and then assimilated to tambe. Yet if this explanation is correct one may ask why sív[e] above does not appear as **simbe instead, contracted in the same way from *sina-be (sina this, UT:305). It would seem that Quenya word formation is not entirely symmetric; in the case of sív[e] a prefix based directly on the stem si- is used, while in the case of tambe the first element might seem to be based on the derived form tana rather than the naked root ta-. Perhaps **táve paralleling sív[e] would be equally possible? Such a speculative form cannot be recommended to writers, though. It may be noted that in one quite early "Qenya" text reproduced in MC:215-216, the word for that appears as tanya rather than tana (tanya wende that maiden). Tanya is best analysed as a root *tan- plus the ending -ya. If Tolkien (at least sometimes) imagined the demonstrative stem to be *tan- rather than just ta-, this might explain the form tambe (< *tan-be). Interestingly, the verb tana- to show, indicate and the noun tanna sign, both from a source postdating the Etymologies and indeed the LotR itself (MR:385), could very well reflect a demonstrative stem *tan-. (It may be noted that Christopher Tolkien in MR:385 refers to tana- as a root.)
tien, evidently dative pronoun to them, for them. From the Cormallen Praise we know the word tethem. This may represent unstressed *taithose (ones), a primitive plural pronoun formed (with the primitive plural ending -î, -i) from the demonstrative stem ta- that; cf. Quenya ta that, it (LR:389). The connecting vowel e may well turn up before the dative ending -n when it is added to a monosyllable ending in a diphthong, producing a form *taien. Before another vowel, ai was reduced to e in Quenya, cf. for instance Q leo shade from primitive daio (LR:354 s.v. day-). Hence *taien could become *teen, but the sequence of two concomitant e's was not durable, becoming ie by dissimilation. Hence the dative form of te can plausibly be tien. (For the development ee > ie, cf. for instance laurië as the plural form of laurëa golden in Namárië: It has long been recognized that the plural form represents *laurëai, unstressed final -ai later becoming -e, but what would be *laurëe turned into laurië by dissimilation.)
tuluva, future verb will come. The verb tul- come is well attested; in the Etymologies it is listed in the first person aorist (tulin I come), derived directly from a stem tul- come, approach, move towards (point of speaker) (LR:395, cf. WJ:368). The verb here occurs with the future-tense ending -uva, as in firuvamme (q.v.) The future tense tuluva was already attested in the Silmarillion, there with the prefix en- re-, again, Húrin crying aurë entuluva, day shall come again, after the Nirnaeth Arnoediad (Silmarillion Ch. 20).
tulya, verb lead, or literally evidently *cause to come. This must be seen as a causative form of the verb tul- come (see tuluva above). The Etymologies also lists a primitive causative formation, tultâ- make come, whence Quenya tulta- send for, fetch, summon: LR:395 s.v. tul-. This is probably the best example we have of the verbal ending -tâ > -ta being causative (though sometimes it functions simply as a verb-former). Tulya-, however, shows another ending, and it also has a meaning somewhat different from that of tulta-: the latter only has to do with causing something to come to(wards) oneself, while tulya- evidently means to lead or direct in general, irrespective of the position of the speaker (despite the gloss assigned to the stem tul-, quoted under tuluva above). How, then, are we to analyse tulya? The ending -ya (primitive -yâ, or by another spelling -jâ) is sometimes simply a verb-former that adds nothing to the meaning of the stem, an eminent example of this being Quenya sir- vs. Old Noldorin sirya-: Both verbs mean flow, but while the Quenya form represents the stem sir- flow with no added elements, the synonymous Old Noldorin verb is derived by means of the ending -ya that in this case cannot be seen to cause any semantic change whatsoever (LR:385). Yet in other cases this ending may take on a causative meaning. In WJ:411 the stem tele is glossed close, end, come at the end. The most immediate Quenya descendant of this was the intransitive verb tele- finish, end. Yet this had a transitive counterpart telya finish, wind up, conclude. It is not surprising, then, that the same ending can be used to derive a transitive verb tulya lead, make come from the intransitive verbal stem tul- come. The ending -ya may not necessarily connote transitivity, but it is interesting to notice that the verb ulya- pour retains the ending -ya in the past tense ulyane only if the verb is used in a transitive sense. If "pour" is intransitive, the ending -ya drops out and the past tense is ulle, apparently formed directly from the stem (LR:396 s.v. ulu-).