antiēleni
On to the fifth sentence of the 18th Conlang Relay Text:
ewaþ ñi ē antiēleni nāra anrūēñi ē anērre ī;
This starts with the conjuction ewaþ “yet”, and then the relational ñi. The object of ñi is a double object, antiēleni nāra anrūēñi and anērre. Today’s word, antiēleni, means “past events”. Here it is modified by nāra which means “all, the whole of”. The rest of the phrase I will discuss tomorrow.
lānnāl
We’re still on the fifteenth sentence of the 14th Conlang Relay Text:
sennete jālneha il jaliþa il lānnāl tēna ī;
and the next unblogged word we encounter lānnāl, which is a defective noun meaning “tomorrow”. It is always preceded by il since it is a time word. Here it is also modified by tēna which modifies sets and means “all”, and then comes the modifier ī, which means “also”.
“We give them (the couple) good fortune today and all tomorrows also.”
The last sentence tomorrow!
jaliþa
We’re still on the fifteenth sentence of the 14th Conlang Relay Text:
sennete jālneha il jaliþa il lānnāl tēna ī;
and the next unblogged word we encounter jaliþa, which means “today”. It is generally always preceded by il since it is a time word:
“We give them (the couple) good fortune today…”
anrēha
We’re on the twelfth sentence of the 14th Conlang Relay Text:
sanna jasāla ien jaþīña ja senne to anrēha rā ancāna;
and the only unblogged word is anrēha, which refers to the future. So this sentence starts with se inflected for a 1st person inclusive paucal source and the object of se is the noun jasāla “song” so “We sing” and what we sing is jaþīña ja senne to anrēha rā ancāna, “the path that the future gives us” (since anrēha is not animate it does not trigger any inflection of se). Then comes the phrase rā ancāna “towards love”. This has to modify jaþīña “path”:
“We sing the path towards love that the future gives us.”
Since the next two sentences are very simple and have no new words in them, I will talk about them here:
semme jacāna ke macēna mo macūma;
se + 3rd person singular source and 3rd person singular beneficiary (not reflexive). The object of se is jacāna “love”. Then there’s an animate source phrase naming macēna “the woman” as the source and a beneficiary phrase naming macūma “the man” as the beneficiary. So the thirteenth sentence translates as:
“The woman gives love to the man” or “The man feels love from the woman”. Take your pick.
The fourteenth sentence is the same with the source and beneficiary reversed:
semme jacāna ke macūma mo macēna;
“The man gives love to the woman” or “The woman feels love from the man”.
Tomorrow, the fifteenth sentence!
āl
We’re now on the eleventh sentence of the 14th Conlang Relay Text:
āl ñanna lekū rājōl rā mērji ma setenne mīsien cī;
āl is an il word, a word that refers to time. In this case it is a tense/aspect modifier that emphasizes the present, and is usually translated as “now”.
As for the rest of the sentence, we have ñi inflected for a 1st person inclusive paucal agent. The object of ñi is lekū “our hands” and then comes the locative phrase rājōl “to up”, so we have changed the location of our hands upwards: “Now we lift up our hands…” And then rā mērji “to mērji“, which I will explain tomorrow.
jalōna
We’re on the fourth sentence of the 14th Conlang Relay Text:
se jalāña mo anlōki ja senne jalōni jacālli;
The relative clause ja senne jalōni jacālli modifies anlōki “sunlight”. ja senne is simple enough: the relative pronoun followed by se inflected for a first person paucal beneficiary: “that gives us”. jalōni is the plural of jalōna, which means “day” as opposed to night, and ancālle means “warm”.
“Give praise to the sunlight that gives us warm days.”
jīlcīlre
The eighth and final sentence of the 2nd Inverse Relay text:
il ñi liēþ rāmāra il jīlcīlre;
This one is straightforward. ñi liēþ rāmāra is “we go home” and il … il jīlcīlre is “when” plus jīlcīlre which is a word for a period of cold weather, and in a planet with seasons might refer to winter.
il ñi liēþ rāmāra il jīlcīlre;
We go home in the winter.
jīlpēneha
The first sentence of the 2nd Inverse Relay text:
il ñi liēþ rā anālhāri il jīlpēneha;
Earth has seasons due to its axial tilt. On a planet like Earth, jīlpēneha would refer to Spring. On Tērjemar, which has minimal axial tilt, jīlpēneha is planting time, and that time can vary from place to place and plant to plant and maybe occur multiple times in a year. But the poor translator had to come up with something, so:
il ñi liēþ rā anālhāri il jīlpēneha;
We went to the ocean at planting time.
ilwae
On to sentence 7 (the final sentence) of the LCC2 Relay Text, concerning the talking rock.
ilwae sele jarūna wā mo lerōña to jakīþa jatēnnā jē nā;
ilwae is a clause-level modifier dealing with time, so an il-word. It means “never”. More on sentence 7 tomorrow.
talōnte
So, first sentence of the LCC2 Relay Text, concerning a talking rock:
il talōnte tiēlen ñi le rā jahāwekien nō il ñi lerāka jawāna sū jakīþa ja pa antēnnā ōl;
talōnte is one of the few (two?) defective nouns. It carries no prefix and inflects to talōnti for a plural which can be either collective or distributive, it doesn’t matter. It also never appears by itself; instead it always follows il, which makes it part of a clause-level modifier dealing with time. So, what does it mean, already?
It means “yesterday” or “ago” as in il talōnte wījtē “three yesterdays” meaning “three days ago”.
“Yesterday…”