-
1 COMMAND
(verb) *can- (so when used of persons; when used with things as object, this verb means demand) –PM:361-362 (where the stem KAN is mentioned; the Quenya verb is not directly cited as such, but seems implied by Tolkien's discussion of how this stem was used in Quenya.) For “command” as a noun, see ORDER. -
2 FLY
(verb) \#wil- (cited in source as wilin "I fly", 1st pers. aorist), pa.t. willë (cf. wili- "sail, float, fly" in LT1:273). In exilic Quenya, read v- for w- in these words. FLY TO (i.e. "escape to") \#ruc- (+ allative, e.g. *rucin i orontinnar "I fly to the mountains"; the verb ruc- otherwise means "fear", constructed with "from" of the object feared); FLY OR STREAM IN THE WIND hlapu- (part. hlápula is attested), FLYING rimpa (rushing); SEND FLYING horta- –WIL, VT44:7, MC:223, RIP, KHOR (noun) pí (small insect) –VT47:35 -
3 STROKE
(verb) palta- means to "pass the sensitive palm over a surface: feel with the hand, stroke etc." –VT47:8-9 (noun) ("of pen of brush [´] when not used as long mark") tecco. Cf. also QUICK STROKE rincë (stem *rinci-) (flourish) –TEK, RIK/VT46:11 (VT indicating that the proper reading is "quick stroke", not "quick shake" as in the Etymologies as printed in LR) -
4 BE
Quenya uses forms of ná as the copula used to join adjectives, nouns or pronouns “in statements (or wishes) asserting (or desiring) a thing to have certain quality, or to be the same as another” (VT49:28). It may also denote a position, as in tanomë nauvan “I will be there” (VT49:19). PE17:68 mentions návë “being” as a “general infinitive” form; the gloss would suggest that návë may also be regarded as a gerund. Present tense ná “is” (Nam), pl. nar or nár ”are" (PE15:36, VT49:27, 30), dual nát (VT49:30). Also attested with various pronominal endings: nányë/nanyë “I am”, nalyë or natyë “you (sg.) are” (polite and familiar, respectively), nás “it is”, násë “(s)he is”, nalmë “we are” (VT49:27, 30). Some forms listed in VT49:27 are perhaps intended as aorist forms (nain “I am”, naityë/nailyë “you are”); VT49:30 however lists aorist forms with no intruding i (nanyë *“I am”, nalyë *”thou art”, ná “is”, nassë *”(s)he is”, nalmë *“we are”, nar “are”). Pa.t. nánë or né “was”, pl. náner/nér and dual nét “were” (VT49:6, 10, 27, 30). According to VT49:31, né “was” cannot receive pronominal endings (though nésë “he was” is attested elsewhere, VT49:28-29), and such endings are rather added to the form ane-, e.g. anen “I was”, anel “you were”, anes “(s)he/it was” (VT49:28). Future tense nauva "will be" (VT42:34, VT49:19; alternative form uva only in VT49:30) Perfect anaië “has been” (VT49:27, first written as anáyë). The form na may be used as imperative (na airë "be holy", VT43:14, alcar...na Erun "glory...be to God", VT44:34); this imperative na is apparently incorporated in the word nai "be it that" (misleading translation "maybe" in LotR). This nai can be combined with a verb to express a hope that something will happen (Nam: nai hiruvalyë Valimar, “may you find Valimar”) or if the verb is in the present rather than the future tense, that it is already happening (VT49:39: nai Eru lye mánata “God bless you” or *”may God be blessing you”). According to PE17:58, imperative na is short for á na with the imperative particle included. – Ná "is" appears with a short vowel (na) in some sources, but writers should probably maintain the long vowel to avoid confusion with the imperative na (and with the wholly distinct preposition na "to"). The short form na- may however be usual before pronominal suffixes. By one interpretation, na with a short vowel represents the aorist (VT49:27). – The word ëa is variously translated "is", "exists", "it is", "let it be". It has a more absolute meaning than ná, with reference to existence rather than being a mere copula. It may also be used (with prepositional phrases) to denote a position: i ëa han ëa “[our Father] who is beyond [the universe of] Eä” (VT43:12-14), i Eru i or ilyë mahalmar ëa “the One who is above all thrones” (UT:305). The pa.t. of this verb is engë, VT43:38, perfect engië or rarely éyë, future euva, VT49:29. – Fíriel's Song contains a word ye "is" (compare VT46:22), but its status in LotR-style Quenya is uncertain. – NOT BE, NOT DO: Also attested is the negative copula uin and umin "I do not, am not" (1st pers. aorist), pa.t. úmë. According to VT49:29, forms like ui “it is not”, uin(yë) “I am not”, uil(yë) *“you are not”, *uis *”(s)he is not” and uilmë *”we are not” are cited in a document dating from about 1968, though some of this was struck out. The monosyllable ú is used for “was not” in one text. The negation lá can be inflected for time “when verb is not expressed”. Tense-forms given: (aorist) lanyë “I do not, am not”; the other forms are cited without pronominal suffixes: present laia, past lánë, perfect alaië, future lauva, imperative ala, alá. MAY IT BE SO, see AMEN. –VT49:27-34, Nam/RGEO:67, VT43:34/An Introduction to Elvish:5, VT42:34,Silm:21/391, FS, UGU/UMU, VT49:13 -
5 FORGIVE
\#avatyar- (imperative avatyara and the pl. aorist avatyarir are attested). The matter that is forgiven is the direct object, whereas the person that is forgiven appears in the ablative case: avatyara mello lucassemmar, "forgive us [lit. from us] our debts". This verb \#avatyar- occurs in certain versions of Tolkien's Quenya rendering of the Lord's Prayer; in the latest version he introduced the verb apsene- "remit, release, forgive" instead, with a slightly different syntax: the matter forgiven is still the direct object, but the person forgiven now appears in the dative case. The exact etymology of apsene- is somewhat obscure; the prefix ap- is apparently derived from a root AB- in a meaning which Tolkien according to other sources abandoned (see VT43:18-19); also, it is unclear whether the final –e of apsene- is just the connecting vowel of the aorist (before endings we would rather expect *apseni-) or an integral part of the verbal stem, which would make this an "E-stem" verb otherwise hardly attested. The verb apsene- is once attested with the object ending -t "them" attached: apsenet "[as we] forgive them". The alternative verb \#avatyar- is for many reasons less problematic and may be preferred by writers. –VT43:8, 9, 18-20 -
6 THEY, THEM
(3rd person pl. and dual forms): As the pronominal ending for “they”, Tolkien hesitated between -ltë and -ntë. For instance, a verb like “they do” is attested both as cariltë and carintë (VT49:16, 17). In one text, the ending -ltë is marked as archaic or poetic (VT49:17), but in other paradigms no such qualification occurs (VT49:51). The alternative form -nte- occurs in UT:317, with a second pronominal marker (-s “it”, denoting the object) following: Tiruvantes "they will keep it". General considerations of euphony may favour -ltë rather than -ntë (e.g. *quenteltë rather than *quententë for “they spoke” – in the past tense, many verbs end in -ntë even before any pronominal endings are supplied, like quentë “spoke” in this example). The ending -ltë (unlike -ntë) would also conform with the general system that the plural pronominal endings include the plural marker l (VT48:11). – In Tolkien’s early material, the ending -ltë appears as -lto instead (e.g. tulielto “they have come”, LT1:270). – A simple plural verb (with ending -r) can have “they” as its implied subject, as in the example quetir en “they still say” (PE17:167). – In the independent pronouns, distinct forms of may be used depending on whether “they, them” refers to living beings (persons, animals or even plants) or to non-living things or abstracts. The “personal” independent pronoun is te, which may have a long vowel when stressed (té, VT49:51). It is also attested in object position (laita te “bless them”, LotR:989 cf. Letters:308, VT43:20). It can receive case endings, e.g. dative ten (VT49:14; variant forms téna and tien, VT49:14, VT43:12, 21). As the “impersonal” they, them referring to non-living things, Tolkien in some sources used ta (VT43:20; 8, 9), but this apparently caused dissatisfaction because he also wanted ta to be the singular pronoun “that, it”. According to VT49:32, the form tai was introduced as the word for impersonal or inanimate “they, them” (in some places changed to te, apparently suggesting that Tolkien considered using te for both personal and impersonal “they/them”, abandoning the distinction). Another source (VT49:51) lists sa as the pl. impersonal form, but all other published sources use this pronoun for singular impersonal “it”, not pl. “they”. – The object “them” can also be expressed by the ending -t following another pronominal suffix (laituvalmet, “we shall bless [or praise] them", LotR:989 cf Letters:308). Presumably this ending -t makes no distinction between personal and impersonal forms. – Quenya also possesses special dual forms of “they, them”, used where only two persons or things are referred to (none of these pronouns distinguish between personal and impersonal forms). In VT49:16, the old ending for dual “they” is given as -stë (marked as archaic or poetic), but this would clash with the corresponding 2nd person ending. According to VT49:51, this ending was changed (also within the imaginary world) from -stë to -ttë, which seems the better alternative (*carittë, “the two of them do”). The independent dual pronoun is given as tú (ibid.) However, it may also be permissible to use te for “they, them” even where only two persons are involved (te is seemingly used with reference to Frodo and Sam in one of the examples above, laita te “bless them”). – Genitive forms, see THEIR; reflexive pronoun, see THEMSELVES. -
7 GO
lelya- or lenna- (pa.t. lendë in both cases; the printed Etymologies gives "linna" instad of lenna-, but according to VT45:27 this is a misreading) (proceed, travel); \#men- (attested in the aorist: menë "goes"), vanya- (pa.t. vannë) (depart, disappear – it may be that Tolkien abandoned the verb vanya-, if it is regarded as the conceptual predecessor of auta-, see GO AWAY below), GO ROUND pel- (revolve, return; the Silmarillion Appendix also mentions “encircle” as a meaning of the root PEL, cf. also “Qenya” pele- “surround, fence in, pen in”; pa.t. pellë given, QL:73). GO OVER, see CROSS. GO ATHWART tara- (cross); GO AWAY auta- (leave, pass); pa.t. oantë, perf. oantië (in the physical sense "went away [to another place]", vánë ("the most frequently used past [tense]" – less "physical" than oantë, rather meaning to be lost or to disappear), also anwë (this pa.t. was "only found in archaic language"), perf. avánië (pl. avánier is attested); perf. vánië with no augment may occur in verse. GO FORTH TOWARDS (with the thing approached as direct object) tenta-, pa.t. tentanë (the verb can also mean “direct toward” or “be directed toward”, in the intransitive tense apparently with the pa.t. tenantë). CAUSE TO GO (in a desired direction) menta- (send), GONE vanwa (departed, vanished, dead, lost, past and over, no longer to be had) BE GONE! heca! – also with pronominal affixes: sg hecat, pl hecal "you be gone!" (stand aside!) LET GO lerya- (release, set free), sen- (let loose, free) –WJ:363, LED/VT45:27, VT47:11, 30, PEL, LT2:347, WAN, Nam, WJ:364, VT41:5, VT49:23, WJ:366, VT41:5, VT43:18 -
8 WED
verya-; the verb is intransitive and the person wedded appears in the allative (veryanen senna *”I married him/her”, compare English “get married to”). The word verya- also means “dare”, but since this is transitive and would always be followed by a direct object, the two verbs can be distinguished. – Transitive verta- means “to give in marriage” or “to take as husband or wife” (to oneself). In an earlier source, Tolkien gave the verb “to wed” as vesta-. Noun WEDDING veryanwë (going with verya- and verta-); in an earlier source, Tolkien gave this word as vestalë. Veryanwë is also attested with pronominal suffixes: veryanwesta, genitive veryanwesto “(of) your wedding”, with a dual form of “your”; also veryanweldo with a plural “your”. –VT49:45, BES, WED -
9 FREE
(adj.) léra, aranya (not to be confused with aranya *"my king"; the shorter form ranya also cited must not be confused with the verb "stray, wander"), mirima (but a very similar word, mírima, is rather assigned the meaning “very valuable” in Tolkien’s later Quenya). The previous words are apparently used to describe “free” persons, whereas the following refer to inanimates: latin, latina (open, cleared [of land]), lerina ("free" of things in the sense of "not guarded, reserved, made fast, or 'owned'", VT41:5). Lehta “free, released” (perhaps applicable to persons, but cf. the following:) FREE ELEMENT (a term for "vowel") \#lehta tengwë (only pl. lehta tengwi is attested; we would rather expect *lehtë tengwi). (A word fairë "free" is mentioned in LT1:250, but may be obsolete: several other meanings are attributed to this word in later writings [see DEATH, PHANTOM, RADIANCE]. Fairië "freedom" does not clash with later words, but must probably be considered conceptually obsolete if fairë is so regarded.) FREE FROM EVIL aman (see BLESSED) –VT41:5, VT46:10, MIS, LAT, VT39:17, WJ:399 (verb) rúna- (see DELIVER); SET FREE lerya- (release, let go), sen- (let go, let loose) –VT43:23, VT41:5, 6, VT43:18 -
10 MAY
(noun, the month) Lótessë (In LT1:252/254, the word for May is Kalainis, but this is hardly a valid word in Tolkien's later Quenya.) –LotR:1144 (verb): The impersonal verb ec- + dative can be used to express “may” in the sense of “have chance, opportunity or permission”: ecë nin carë sa “I can do that”, ecë nin? “please, may I?” (VT49:20). MAY as a verb “be allowed to” can be rendered by lerta-, to be able in the sense of being allowed (see BE ABLE): *Lertal carë ta, “you may (you are allowed) to do that”. MAY expressing uncertainty can be expressed by slipping in the particle cé: “He may have done that” = *cé acáries ta (maybe he has done that); see MAY BE. For MAY in wishes (may it happen, may it be), the word nai is used. It can directly precede an adjective (nai amanya onnalya “may your child [be] blessed”, VT49:41) or be constructed with a verb in the future tense (nai hiruvalyë Valimar *”may you find Valimar”, Nam) or the present tense (nai Eru lye mánata *“may God be blessing you”, VT49:41). -
11 THOU
(singular 2nd person pronoun, distinct from plural “you” – the Quenya forms here discussed are not archaic like English “thou”, but simply express singular “you”). Quenya makes a distinction between a formal or polite “thou” and an intimate or familiar “thou”, the latter being reserved for use between close friends, family members, and lovers (VT49:51, 52). The formal pronoun normally appears as the ending -lyë or (if shortened) -l that is added to verbs, e.g. hiruvalyë “thou shalt find ” (Nam), caril or carilyë *“thou dost” or *“you (sg.) do” (VT49:16). The short form in -l may be the more usual, though the long form -lye- must be used if a second pronominal ending denoting the object of the verb is to be added (e.g. *cenuvalyes “thou shalt see it”, with the ending -s “it” appended). The ending -lyë may also be added to prepositions (aselyë “with thee”, VT43:29). The independent pronoun is lye, with a long vowel (lyé, VT49:51) when stressed. This pronoun can also appear in object position (English “thee”), e.g. nai Eru lye mánata, by Tolkien translated “God bless you” (VT49:39). Case endings may be added, e.g. allative lyenna *“upon thee” (VT49:40, 41). There is also elyë “thou, even thou” (Nam, RGEO:67) as an emphatic pronoun (Nam); apparently this can also receive case endings. Such independent pronouns may also be used in copula-less constructions, e.g. aistana elyë "blessed [art] thou" (VT43:30). – The intimate or familiar pronoun is similar in form, only with t instead of l. The pronominal ending is thus -tyë, as in carityë “thou dost, you (sg.) do” (VT49:16). It is uncertain whether -tyë has a short form -t (the existence of a short form is explicitly denied in VT49:51, but -t is listed in VT49:48). At one conceptual stage Tolkien mentioned such an ending that could be added to imperatives (hecat “get thee gone”, WJ:364), but he may have dropped it because it clashed with -t as a dual ending on verbs. The independent pronoun is tye, with a long vowel when stressed (tyé, VT49:51); presumably there also exists an emphatic pronoun *etyë (still unattested). Like lye, the pronoun tye may also appear in object position (ar inyë, yonya, tye-méla “and I too, my son, love thee”, LR:61); we must also assume that tye (and emphatic *etyë) can receive case endings. – Genitive forms, see THY. -
12 HE, HIM
(personal 3rd sg. pronoun): As a pronominal suffix, the entire 3rd person singular “he, she, it” is expressed by the ending -s, e.g. caris *“(s)he/it does” (VT49:16, 48). Sometimes a verb with no pronominal ending whatsoever implies a subject “he, she, it”, e.g. nornë “he ran” (PE17:58), fírië “she has breathed forth” (MR:250), tinë “it glints” (TIN). A distinctly masculine ending -ro does occur in early material (antaváro “he will give”, LR:63), but was apparently abandoned by Tolkien. The ending -s may also appear in the “rare” longer form -së (VT49:51, descended from older -sse, VT49:20), perhaps distinctly personal (cf. násë “he [or she] is” vs. nás “it is”, VT49:27, 30). The ending -s is also attested in object position, e.g. melinyes “I love him” (VT49:21; this could also mean *”I love her” or *”I love it”). “He/she” (or even “it”, when some living thing is concerned) does have a distinct form when it appears as an independent pronoun: se (VT49:37), also with a long vowel (sé, VT49:51) when stressed. (Contrast the use of sa for “it” with reference to non-living things.) The independent form may also appear in object position: melin sé, “I love him [/her]” (VT49:21). Case endings may be added, e.g. allative sena or senna “at him [/her]”, “to him/her” (VT49:14, 45-46); se also appears suffixed to a preposition in the word ósë *”with him/her” (VT43:29). A distinct pronoun hé can be used for “he/she” = “the other”, as in a sentence like “I love him (sé) but not him (hé).” Genitive HIS/HER (or ITS, of a living thing) would normally appear as the ending -rya, e.g. coarya “his house” (WJ:369), máryat “her hands” (Nam), the latter with a dual ending following -rya. “His/her” as an independent word could be *senya (compare ninya “my” vs. ni “I”, nin “for me”). – Reflexive pronoun, see HIMSELF. –VT49:16, 51, VT43:29, VT49:15, LotR:1008 -
13 BITE
(vb) nac- (but in late material, the same verb is said to mean “hew, cut”), BITE (noun) nahta (note: a homophone means "eighteen", though it is not the regular word in decimal counting: neither word must be confused with the verb nahta- “slay”.) –NAK, VT49:24 -
14 DO
\#car- (make, build; see MAKE for various attested forms of this verb); NOT DO \#um- (cited in the form umin "I do not", 1st pers. aorist; also short uin) (pa.t. úmë, not to be confused with a noun meaning "collection, crowd"). This verb is also used = "not be", see BE concerning this and other verbs for “not do, not be”. DO NOT! (imperative) vá! (also = I will not); DON'T áva, avá, alalyë (the last form incorporates the ending -lyë "thou", hence "do not thou [do something]") DON'T DO IT! áva carë! SET VIGOROUSLY OUT TO DO horya- (be compelled to do something, have an impulse) DO BACK ahtar- or accar- (react; requite, avenge) –KAR, UGU/UMU, WJ:371, VT44:8, VT45:22, PE17:166 -
15 SLAY
nahta- (see also SLAYER concerning a possible alternative form \#nehta-). Passive participle nahtana in the phrase *nahtana ló Turin *”slain by Túrin” (VT49:24). The verb mac- meant “slay” in early material (LT1:259), but in a much later source reproduced in VT39.11, this verb is translated "hew with a sword" instead. -
16 BLESSED
alya, almárëa (prosperous, rich, abundant), herenya (wealthy, fortunate, rich), manaquenta or manquenta, also aman ("blessed, free from evil" – Aman was "chiefly used as the name of the land where the Valar dwelt" [WJ:399], and as an adjective “blessed” the word may add an adjectival ending: amanya, VT49:41). Aman is the apparent Quenya equivalent of “the Blessed Realm” (allative Amanna is attested, VT49:26). The word calambar, apparently literally *“light-fated”, also seems to mean “blessed” (VT49:41). Cf. also BLESSED BEING Manwë (name of the King of the Valar). Alya, almárëa, and herenya are adjectives that may also have worldly connontations, apparently often used with reference to one who is "blessed" with material possessions or simply has good luck; on the other hand, the forms derived from the root man- primarily describe something free from evil: Cf. mána "blessed" in Fíriel's Song (referring to the Valar) and the alternative form manna in VT43:19 [cf. VT45:32] (in VT45 referring to the Virgin Mary; the form mána may be preferred for clarity, since manna is apparently also the question-word "whither?", "where to?") The forms manaquenta or manquenta also include the man- root, but it is combined with a derivative (passive participle?) of the verbal stem quet- "say, speak", these forms seemingly referring to someone who is "blessed" in the sense that people speak well of this person (a third form from the same source, manque, is possibly incomplete: read manquenta?) (VT44:10-11) The most purely "spiritual" term is possibly the word aistana, used for "blessed" in Tolkien's translation of the Hail Mary, where this word refers to the Virgin (VT43:27-28, 30). Aistana is apparently not an independent adjective (like alya, mána etc.), but rather the passive participle of a verb \#aista- "bless"; see above concerning its precise application. BLESSEDNESS vald- (so in LT1:272; nom. sg. must be either *val or *valdë) (happiness; but since this word comes from early material where it was intended to be related to Valar "Happy/Blessed Ones", its conceptual validity may be doubted because Tolkien later reinterpreted Valar as "the Powers" and dropped the earlier etymology). BLESSING (a boon, a good or fortunate thing), see BOON. "BLESSINGS", BLESSEDNESS, BLISS almië, almarë; FINAL BLISS manar, mandë (doom, final end, fate, fortune) –LotR:989 cf Letters:308; GAL, KHER, Letters:283, LT1:272, MAN/MANAD, VT43:19, 27-28, 30 -
17 BELIEVE
sav-. This verb is used = “believe (that statements, reports, traditions, etc. are) true, accept as fact” (VT49:27; the first person aorist savin is given). Not used with a person as object (in the sense of believing that this person tells the truth); with a noun, name or pronoun as object, sav- implies “I believe that he/she/it really exists/existed”. To “believe in” someone meaning “believe that (s)he tells the truth” can be paraphrased as (for instance) savin Elesarno quetië “I believe in Elessar’s words” (lit. speaking). –VT49:27-28 -
18 BLESS
manya- (“sc. either to afford grace or help or to wish it”, VT49:41), laita- (praise) (Imperative a laita and future \#laituva are attested, the latter with pronominal endings: laituvalmet, "we shall praise [or bless] them".) The continuative form mánata (*”is blessing”) does according to Carl F. Hostetter imply an aorist stem *manta (VT49:52). The passive participle aistana "blessed" (see below) argues the existence of a verbal stem \#aista- "to bless", but this verb seems etymologically connected to airë "holy" and should probably only be used with reference to more or less "divine" persons (aistana refers to the Virgin Mary in the source), who are "blessed" in the sense of having their holiness recognized and respected. -
19 MAKE
\#car- (1st pers. aorist carin "I make, build". The same verb is translated "form" in WJ:391: i carir quettar, "those who form words". According to Etym the past tense is carnë, though FS and SD:246 have cárë. Past participle \#carna *"made" is attested in Vincarna *"newly-made" in MR:305; the longer participial form carina occurs in VT43:15, read probably *cárina with a long vowel to go with such late participial forms like rácina "broken"). MAKING carmë (glossed "art" in UT:396 and is also translated "production", but cf. the following:) NAME-MAKING Essecarmë (an Eldarin seremony in which the father of a child announces its name.) MAKE FAST avalerya- (bind, restrain, deprive of liberty). TO (MAKE) FIT camta- (sic; the cluster mt seems unusual for Quenya, and while the source does not explicitly say that this word is Quenya, it is difficult to understand what other language could be intended) (suit, accomodate, adapt). MAKE FOR IT mína- (desire to go in some direction, to wish to go to a place, have some end in view). –KAR, WJ:391, MR:214, VT41:5, 6, VT44:14, VT39:11 -
20 NO
ui, possibly with uito as an emphatic variant (VT49:28-29), lá (also meaning "not)". Ui (uito) and lá are probably used to deny facts, or what others present as facts. In a context of refusal, the interjection vá is to be preferred. It is derived from a stem that "expressed refusal to do what others might wish or urge, or prohibition of some action by others”. Cf also lala, lau, laumë "no, no indeed not, on the contrary; also used for asking incredulous questions". Prefixes "no-, un-": ú-, il-. SAY NO váquet- (forbid, refuse) (1st pers. sg aorist and past váquetin, váquenten are given), ava- (refuse) (pa.t. avanë is given; this verb was "little used in ordinary language". Other forms occur in VT49:13, all with the ending -n “I”: Aorist avan, present ávan or ávëan, future avuvan > auvan, past avanen or aunen, perfect avávien. In one version, the forms ávëan and avanen are marked as poetic or archaic.) –LA, WJ:371 cf. 370, GŪ/UGU/VT46:20, WJ:370, KWET
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With or Without You — Single par U2 extrait de l’album The Joshua Tree Sortie 21 mars 1987 Enregistrement Danesmoate House à Dublin en Irlande, 1986 Durée 4:53 … Wikipédia en Français
With or Without You — «With or Without You» Сингл U2 из альбома … Википедия
with open arms — with happiness or enthusiasm. After suing the organization, I know I m not going to be greeted with open arms. Usage notes: often used with the verb welcome: A lot of our customers wouldn t be welcomed with open arms in other stores … New idioms dictionary
with|hold´er — with|hold «wihth HOHLD, wihth », verb, held, hold|ing. –v.t. 1. to refuse to give: »There will be no seal hunting if the government withholds permits. 2. to hold back; keep back: »The dam broke as it was too weak to withhold the pressure of the… … Useful english dictionary
with|hold — «wihth HOHLD, wihth », verb, held, hold|ing. –v.t. 1. to refuse to give: »There will be no seal hunting if the government withholds permits. 2. to hold back; keep back: »The dam broke as it was too weak to withhold the pressure of the rising… … Useful english dictionary
with|draw — «wihth DR, wihth », verb, drew, drawn, draw|ing. –v.t. 1. to draw back; draw away: »He quickly withdrew his hand from the hot stove. 2. to take back; remove: »He a … Useful english dictionary
with|stand — «wihth STAND, wihth », verb, stood, stand|ing. –v.t. to stand against; hold out against; bear up under; resist; endure; oppose, especially successfully: »Explorers have to withand hardships. These shoes will withstand much hard wear. SYNONYM(S) … Useful english dictionary
with|drawn — «wihth DRN, wihth », verb, adjective. a) the past participle of withdraw: »He was withdrawn from the game. –adj. 1. retiring; reserved; shy: »Overly sensitive persons are frequently withdrawn. 2 … Useful english dictionary
