Again we see Tolkien basing the Quenya version of the prayer on English translations rather than the Greek text of Matthew 6:12, which reads tois opheiletais hemôn = "our debtors" rather than the longer paraphrase "those who trespass (or, sin) against us". This wording is quite typical for English translations.
Note on tambe and *síve: Both of these words are translated "as, like". Yet they are apparently not interchangeable. In na care indómelya cemende tambe Erumande, "thy will be done, on earth as it is in heaven", the word "as" points far away from the speakers (literally all the way to heaven). On the other hand, in the sentence sív' emme apsenet tien i úcarer emmen, "as we forgive those who trespass against us", the word "as" refers to the situation of the speakers themselves. Thus, the distinction apparently has to do with the distance between the speaker and the thing/situation "as" refers to. For instance:
*Caruvalmes síve queni sinome oi acárier ta,
"We will do it like people in this place have always done that,"
*ar lá tambe carintes i ostosse.
"and not like they do it in the city."
The first "like" refers to a situation close to the speaker, the other to a situation that is not close to the speaker. Presumably one could use the evidently "neutral" word for "as, like", namely ve, for both sív[e] and tambe (indeed both forms seem to include ve, see Lexical Commentary) – but Tolkien apparently built into Quenya the possibility of making some fine distinctions that are not regularly expressed in English. Since Quenya is in many ways the language of Tolkien’s mythos, the tongue of the High Elves of the Blessed Realm, it is not surprising that he tried to make it rich and full of subtle nuances.
Álame tulya úsahtienna mal áme etelehta ulcullo : násie :
And lead us not into temptation, but deliver us from evil. Amen.
(The Quenya text has no initial "and".) Álame is the imperative particle á with a suffixed negation #la "not" followed by yet another suffix, the now familiar #me "us", here occurring without the dative ending -n: this is a direct object, not an indirect one. tulya stem of the verb lead, which combined with álame forms the imperative phrase "do not lead us". úsahtienna "into temptation", clearly #úsahtie "temptation" + the allative ending -nna "to, into". mal but (wholly different from previously attested words of the same meaning), áme imperative particle á + suffixed pronoun #me "us". etelehta stem of verb "deliver, free", connecting with áme to form an imperative phrase deliver us. ulcullo from evil, incorporating the ablative ending -llo "from". The noun "evil" to which it is attached can be either #ulcu or *ulco with a stem #ulcu- (see Lexical Commentary). Conceivably this word could mean "the evil one" (the devil) rather than "evil" as an abstract. The Greek phrase tou ponerou can be translated both ways, and some modern versions do prefer the alternative wording: "Save us from the evil one" (Matthew 6:12 in The Jerusalem Bible, which version Tolkien himself translated a minor part of: Letters:378). In Ephesians 6:14-16, most translators take tou ponerou as referring to the deviclass="underline" "Stand your ground…always carrying the shield of faith so that you can use it to put out the burning arrows of the evil one." We cannot be certain what precise meaning Tolkien intended #ulcu (or *ulco) to have, "evil" or "evil one". The shape of the word itself may suggest the latter, but if it is not an abstract, we would probably expect the article i "the" before it to express "the evil one" – unless it is actually a name of the "Evil One", in which case we would have expected it to be capitalized.
Some versions of the prayer slip in a doxology at the end: "For thine is the kingdom, and the power, and the glory, for ever. Amen" (Matthew 6:13; cf. 1 Chronicles 29:11 and Revelation 4:11). However, these words do not occur in some of the oldest Greek manuscripts: Modern Greek master texts (like those prepared by Westcott/Hort, or the Aland edition) typically omit them, as do a number of modern translations. Of this spurious doxology, Tolkien only included the final "amen!" in his Quenya version of the prayer: násie, probably literally *"this is [so]" (see Lexical Commentary). Evidently it was a concern of his that the text he translated should be genuine. From a linguistic point of view we may regret the omission of the full doxology, for it would have been interesting to see how Tolkien would have handled the independent possessive pronoun thine (would the long-hypothesized form *elya have been confirmed?)