主神們(維拉，Valar)也為自己創造了語言，這無疑是阿爾達諸語言中最古老的。主神們並不需要會話語言；祂們是天使一般的聖靈，可以輕鬆地用心電感應溝通。但正如《埃努的大樂章》告訴我們的那樣，當祂們在天地初開進入一亞（Eä）時，「主神開始將自己塑造成形，為自己著色」。祂們開始人形化。「一種lambe【語言】的創造是人形化的第一特徵，」貢多林的賢者彭格洛評論道：「將自己變化成這種狀態的主神，在阿爾達逗留如此漫長的時間，必然會為自己創造一種lambe。」（《珠寶之戰》：397）。這無疑是事實，因為在諾多精靈的古老學識中，也有涉及主神的語言。
當艾爾達族到達維林諾（Valinor）時，主神和邁雅(Maiar)很快就接受了昆雅語，甚至有時祂們在彼此交談時也會使用昆雅語。但主神語並沒有被昆雅語取代，而當主神在進行重要的討論時，祂們還是會使用主神語。「主神的聲音莊嚴而堅定，」提理安(Tirion)的諾多精靈盧米爾(Rúmil)寫道：「但也兼具迅捷而靈巧的動感，我們根本無法模仿祂們的聲音；他們的言詞大多悠長而緊湊，如寶劍似的光彩奪目，如葉片遭大風吹起，如岩石由山顛滾落。」彭格洛不是一個感情豐富的精靈，也不太有禮貌：「坦白來說，精靈並不喜歡主神語。」（《珠寶之戰》：398）。主神語使用的很多發音，都和艾爾達族的語言格格不入。
然而，昆雅語還是從主神語之中借走了一些單字，但它們都經歷了不小的改變，以配合高精靈語的語音體系限制。從《精靈寶鑽》中，我們知道了那道「綠丘」Ezellohar和「毀滅之環」Máhanaxar。這些對昆雅語來說是外來語，源於主神語的Ezellôchâr 和Mâchananaškad，並經過了改編。主神的名字曼維（Manwë）、奧力（Aulë）、圖卡斯（Tulkas）、歐羅米（Oromë）和烏歐牟（Ulmo ）是從主神語的Mânawenûz、Arômêz、Tulukastâz、Arômêz和Ulubôz（或Ulluboz）。邁雅的名字像是Ossë（Ošošai、Oššai）也是如此。伊昂威（Eönwë ）這個名字似乎也來自主神語，妮莎（Nessa ）可能也脫不了關係，不過這些名字原本的形式都已經失傳了。
有時候，一個源自主神語的昆雅語單字並不完全是其原來的意思。昆雅語中的axan「法律、規則、戒律」源自於主神語中的akašân，原意據推測為「祂說」－－這裡的「祂」不是別人，正是埃努本尊。與主神的關係比諾多精靈更為密切的凡雅精靈，自然採用了更多的主神語詞彙，像是ulban「藍色」（原本的主神語形式已失傳）。但主神們鼓勵精靈將主神語的單字翻譯成自已美麗的語言，而不是單純地採用原本的形式。對此他們經常說：埃努（Eru ）「至上神」、瓦爾妲（Varda）「超凡者」，馬爾寇（Melkor）「霸王」和其他的幾個名字都是百分之百的精靈語，但也是譯自主神語的名字。《珠寶之戰》： 402-403載有諸如此類的完整譯名列表。
除了昆雅語之外，主神語也很神秘的影響了其他語言。有趣的是，主神語的單字iniðil 「百合花，或一大朵其他品種的花」也出現在阿登奈克語中（努曼諾爾語），但變成了inzil「花」（例如Inziladûn「西方之花」，《未完成的故事》：227）。主神語的單字是怎麼溜進阿登奈克語中的呢？是透過參觀努曼諾爾的精靈，甚或是凡雅精靈嗎？或是主神奧力在為矮人設計語言時，將這個詞放在了凱薩德語中，並由此傳入人類語言？伊甸人祖先的語言無疑的受到矮人語的影響很深。完全沒有記載提到過任何的主神曾經探訪過努曼諾爾人，並直接和他們對話，而即使有主神曾經這麼做過，祂也一定會使用他們聽得懂的語言，而不是主神語。
Anthony Appleyard指出，在索倫的黑暗語中，有一個單字nazg「戒指、環」看起來是取自主神語的naškad（或者是anaškad？這個單字是從Mâchananaškad「毀滅之環」分割出來的，所以我們無法確定其正確的形式）。身為一個邁雅，索倫是應該懂主神語的。
在海外仙境之外的地方，是否曾有人聽到過真正的主神語？邁雅美麗安(Melian)應該懂主神語，但在她成為多瑞亞斯女王的期間中，明顯地沒什麼機會使用它。很久以後，到了第三紀元，埃斯塔力(Istari)一族也應該懂主神語，他們有可能在彼此之間使用它。當皮聘從沉睡的甘道夫那裡摸走真知晶球時，根據記載，那位巫師「動了動，嘟囔了幾個字，似乎是種奇怪的語言。」（《魔戒二部曲》第三章第十一節）。這會是主神語嗎？邁雅歐絡因（Olórin）會不會在夢中不經意地說出一些自己的母語呢？（但從「創作史」的觀點來看，我們根本不能夠確定托爾金在寫《魔戒》時，有沒有設計出不同的主神語；見後述的創作史）
Most words are of the pattern (V)CVCV...etc, with few consonant clusters, though br, lg, ll, gw, šk, st are attested medially.
A plural infix -um- occurs in Mâchanâz pl. Mâchanumâz "Authorities, Aratar". That is all we can say about Valarin grammar. (See, however, ayanûz in the wordlist below concerning a possible inflexional ending.)
The word dušamanûðân "marred" would seem to be a passive participle by its gloss; if we had known the verb "to mar", we could have isolated the morphemes used to derive such participles. However, the sole attested verb is akašân, said to mean "he says". Presumably this word can be split into a root "say" and affixes meaning "he" and "present tense", but we cannot isolate the morphemes with any shadow of confidence.
As pointed out by Rúmil, words, especially names, tend to be rather long, up to eight syllables as in Ibrîniðilpathânezel "Telperion".
All the known names of various Valar end in -z: A3ûlêz "Aulë", Arômêz "Oromë" (see the wordlist concerning the spelling), Mânawenûz "Manwë", Tulukastâz "Tulkas", Ulubôz or Ullubôz "Ulmo". Other names do not have this ending, not even the name of the Maia Ossë (Ošošai, Oššai). But perhaps significantly, the words ayanûz "ainu" and Mâchanumâz "Aratar" have the same ending. In the entry for ayanûz in the wordlist below, it is suggested that some kind of inflexional ending is present in this word.
The only thing we can say about syntax is that adjectives seem to follow the noun they describe: Aþâraphelûn Amanaišal "Arda Unmarred", Aþâraphelûn Dušamanûðân "Arda Marred".
A3ûlêz
name of unknown meaning, altered to produce Quenya
Aulë. (WJ:399)
amanaišal "unmarred"
(WJ:401)
aþar "fixed time, festival" (adopted into
Quenya, becoming asar in the Noldorin dialect with the general
change þ [th] > s). (WJ:399) Cf.
aþâra.
aþâra
"appointed" (cf. aþar) (WJ:399) In
Aþâraigas, said to mean "appointed heat" and
used of the Sun, and Aþâraphelûn,
supposedly meaning "appointed dwelling", but used in the same sense as
Quenya Arda (this meaning of this word, itself of purely Elvish
origin, was influenced by Aþâraphelûn).
Aþâraphelûn Amanaišal "Arda
Unmarred", Aþâraphelûn
Dušamanûðân "Arda Marred". (WJ:399, 401)
akašân supposedly means "He says" with reference
to Eru; the source of Quenya axan "law, rule, commandment".
(WJ:399)
Arômêz (in the source, the
letter ô has a diacritic indicating that it is open and
a-like) a name adapted to Quenya as Oromë and to
Sindarin as Araw. (WJ:400) According to Elvish folk etymology,
Oromë meant "horn-blowing" or "horn-blower", but the original
Valarin name simply denotes this Vala and has no etymology beyond that
(WJ:401).
ašata "hair of head", also just
šata. (WJ:399)
ayanûz "ainu"
(WJ:399; the Quenya word ainu is indeed adopted and adapted from Valarin). Compare PM:364, where Tolkien states that in the Valarin language, ayanu- was "the name of the Spirits of Eru's first creation". Are we to infer that ayanu- is the stem of the word, implying that in ayanûz, the lengthening of the final vowel and the suffixing of -z indicate some kind of inflexion - say, nominative singular?
Dâhan-igwiš-telgûn probably the Valarin
name of Taniquetil; see WJ:417. The Quenya name is partly an adaption,
partly a "perversion" motivated by folk etymology: Taniquetil may
be interpreted "high white point", though this is not good Quenya. More
common, but probably less accurate spelling:
Dahanigwishtilgûn.
delgûmâ
a Valarin word the exact meaning of which is not given. (WJ:399)
It is, however, stated that it influenced Quenya telumë "dome,
(especially) dome of heaven" (LR:391 stem TEL, TELU), which was altered to
telluma "dome", especially applied to the "Dome of Varda" over
Valinor; also used of the domes of the mansion of Manwë and Varda
upon Taniquetil. The former meaning seems to be relevant in
Namárië: Vardo tellumar...yassen tintilar i eleni...
"Varda's domes...wherein the stars tremble..." (LotR1/II ch. 8)
dušamanûðân "marred" (WJ:401)
Ezellôchâr "the Green Mound", incorporating a
Valarin word for "green" that is not given as such, but was adopted into
Vanyarin Quenya as ezel, ezella (WJ:399).
Adapted to Quenya as Ezellohar (likely becoming
*Erellohar in the Exilic Noldorin dialect with the general
change z > r).
Ibrîniðilpathânezel Valarin name of
Telperion (WJ:401), etymology not given, but the name seems to incorporate
iniðil "flower" and possibly ezel "green"
(see Ezellôchâr above). David Salo suggests the
interpretation *"Silver-flower leaf-green", which if correct would imply
the existence of the elements ibri "silver" (or "white"?) and
pathân "leaf".
igas "heat", tentatively
isolated from Aþâraigas "appointed heat"
(q.v.)
iniðil "lily, or other large single flower"
(the source of Quenya indil, and evidently also Adûnaic
inzil) (WJ:399)
mâchanâz, pl.
mâchanumâz "Authorities", used of the greatest
Valar, called Aratar in Quenya. The Valarin word was also adapted
to Quenya as Máhan pl. Máhani.
machallâm properly one of the seats of the Valar in
the Ring of Doom, the source of Quenya mahalma "throne" (WJ:399,
cf. UT:305, 317)
mâchan supposedly means
"authority, authoritative decision" (WJ:399). The source of Quenya
Máhan, one of the eight chiefs of the Valar, though the
translation Aratar was more usual. It is an element in
Mâchananaškad "Doom-ring", Ring of Doom, adapted
to Quenya as Máhanaxar or translated as Rithil-Anamo.
(WJ:401)
Mânawenûz "Blessed One, One
(closest) in accord with Eru". In Quenya reduced and altered to produce
Manwë. (WJ:399)
mirub- "wine", an element
also occurring in mirubhôzê- (supposedly the
beginning of a longer word) = Quenya miruvórë,
miruvor, the name of a special wine or cordial, rendered "mead" in
the translation of Namárië in LotR, where this word
occurs (yéni ve lintë yuldar
avánier...lisse-miruvóreva, "the long years have passed
like swift draughts of the sweet mead", LotR1/II ch. 8) Likely, the word
was originally adapted as *miruvózë, becoming
miruvórë in the Noldorin dialect with the general
change of z > r. It would remain *miruvózë
in Vanyarin. RGEO:69 confirms that miruvórë was "a
word derived from the language of the Valar; the name that they gave to
the drink poured out at their festivals".
naškad
(or anaškad?) an element tentatively isolated from
Mâchananaškad and possibly meaning "ring", cf.
Black Speech nazg.
Næchærra
(not capitalized in source) the original Valarin name that
was adapted to Quenya as Nahar, Oromë's horse, supposedly
onomatopoeic after his neighing. (WJ:401)
Ošošai, Oššai a name
supposedly meaning "spuming, foaming", adapted to Quenya as Ossai
> Ossë, Sindarin Yssion, Gaerys.
(WJ:400)
Phanaikelûth (sic, not
**Phanaikelûþ) supposedly means "bright mirror",
used of the moon (WJ:401)
phelûn "dwelling",
tentatively isolated from Aþâraphelûn,
q.v.
rušur "fire" (also uruš)
(WJ:401)
šata "hair of head", also
ašata (WJ:399)
šebeth (sic, not
**šebeþ) "air" (WJ:401)
tulukha(n) "yellow" (WJ:399). Adapted
to Vanyarin Quenya as tulka.
Tulukhastâz
(sic - read Tulukhaštâz?) is supposedly a
compound containing tulukha(n) "yellow" and
(a)šata "hair of head", hence "the golden-haired". Adapted to Quenya as Tulkas.
(WJ:399)
Tulukhedelgorûs Valarin name of Laurelin,
etymology not given, but the word apparently incorporates a form of
tulukha(n) "yellow" (WJ:401)
ulu, ullu "water" (WJ:400, 401). In
Ulubôz, Ullubôz.
Ulubôz, Ullubôz a name containing
ulu, ullu "water", adapted to Quenya as Ulmo and
interpreted "the Pourer" by folk etymology. (WJ:400)
uruš
"fire" (also rušur) (WJ:401)