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Commonitorium 2

Latin original · 16 verses · some words can be tapped for a gloss

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ℹ️ The Chinese and English alongside are this site's own translation, made directly from the original text on this page (not the CUV or the WEB, which follow the Masoretic Text and a different textual tradition).

2:1

CARMINA ORIENTIO TRIBUTA. I. DE NATIUITATE DOMINI. Splendidior lux luce micat, maiorque diebus fulget clara dies, toto festiuior anno, natalis quae lecta deo. qua nascitur ille, cum patre qui semper caeli in consortia regnans, uirtus magna patris, carnis primordia nostrae, mox hominem in caelum reuehens, sic morte peracta sumere qui carnem uoluit ? nec carne senescit. II. DE EPITHETIS SALUATORIS NOSTRI. Ianua Uirgo Leo Uirtus?

POEMS ATTRIBUTED TO ORIENTIUS. I. ON THE NATIVITY OF THE LORD. A light more splendid than light gleams, and a day brighter than other days shines forth, more festive than the whole year—the chosen birthday for God. On it is born he who reigns forever with the Father in the fellowship of heaven, the great power of the Father, the first beginnings of our flesh, soon bearing man back into heaven; who, when death was accomplished, willed thus to take on flesh—nor does he grow old in the flesh. II. ON THE EPITHETS OF OUR SAVIOR. Gate, Virgin, Lion, Power.

歸於俄連修的詩篇。其一・論主的降生。一道比光更輝煌的光閃耀，一個比眾日更明亮的日子發出光輝，比全年都更歡慶——那為神所揀選的生辰。在這日，那永遠與父同在天上交契中掌權者出生了，他是父的大能、我們肉身的開端，不久便將人帶回天上；他在死亡成就之後，竟願如此取了肉身——卻不在肉身中衰老。其二・論我們救主的稱號。門、童女、獅子、大能。

2:2

Sapientia Uerbum Rex Baculum Princeps Dux Petra Pastor Homo, Retia Sol Sponsus Semen Mons Stella Magister Margarita Dies Agnus Ouis Uitulus, Thesaurus Fons Uita Manus Caput Ignis Aratrum Flos Lapis anglaris Dextra *Columna Puer, Mitis Adam Digitus Speculum Uia Botruo Panis Hostia Lex Ratio Uirga Piscis Aquila, Iustus, Progenies regis regisque Sacerdos, nomina magna deo, maior at ipse deus. III. ITEM EIUSDEM DE TRINITATE. Quod fuit a seclis, quodque est in secla seclorum, semper erit, quia semper erat, sine fine manens est.

Wisdom, Word, King, Staff, Prince, Leader, Rock, Shepherd, Man, Net, Sun, Bridegroom, Seed, Mountain, Star, Master, Pearl, Day, Lamb, Sheep, Calf, Treasure, Fountain, Life, Hand, Head, Fire, Plough, Flower, Cornerstone, Right Hand, Pillar, Child, the gentle Adam, Finger, Mirror, Way, Cluster of grapes, Bread, Victim, Law, Reason, Rod, Fish, Eagle, the Just One, Offspring of a King and a King's Priest—great names for God, yet God himself is greater. III. AGAIN, BY THE SAME, ON THE TRINITY. What was from the ages, and what is unto the ages of ages, ever shall be, because it ever was, abiding without end.

智慧、道、君王、杖、元首、領袖、磐石、牧者、人、網、太陽、新郎、種子、山、星、夫子、珍珠、日、羔羊、羊、牛犢、寶藏、泉源、生命、手、頭、火、犁、花、房角石、右手、柱、孩童、溫柔的亞當、指頭、鏡、道路、葡萄串、糧、祭牲、律法、理、杖、魚、鷹、義者、君王的後裔與君王的祭司——這些都是神的大名，然而神自己更為偉大。其三・同一作者・論三位一體。那從萬世以前就有的，那存到世世代代的，必永遠存在，因為它向來存在，永無窮盡地長存。

2:3

et super omne quod est, sine quo nihil, omnia cui, omniparens uerbum, uerbum deus omnipotens f cum patre qui solus, cum quo pater et deus t solus, hoc erat, et nondum natura acceperat ortum. semen enim Christus, Christus primordia rerum, Christus honor terrae, tremor orbis, gloria caeli. - ex dominante deo rex et do mill at or in altis, unicus ante omnes genitus, genitore sed illo quem genuit nullus, per quem gignentia cuncta: t quaesumus optamus tremimus ueneramur amamus. totus et (ex) toto, totum diffusus in orbem.

And above all that is, without which is nothing, to whom all things belong: the all-begetting Word, the Word, God almighty, who alone is with the Father, with whom alone is the Father, who is also God—this he was, and as yet his nature had received no beginning. For Christ is the Seed, Christ is the first beginnings of things, Christ is the honor of the earth, the trembling of the world, the glory of heaven. From the ruling God, King and Lord in the heights, only-begotten before all, yet begotten by that One whom no one begot, through whom all begetting things exist—we beseech, we long, we tremble, we venerate, we love. Whole, and from the Whole, diffused as a whole throughout the world.

並在凡所有的之上，缺了祂便一無所有，萬有都屬祂：那生育萬有的道，那道，全能的神，唯獨祂與父同在，唯獨父與祂同在，祂也是神——這乃是祂的本然，而那時祂的本性尚未領受起始。因為基督就是那種子，基督是萬物的開端，基督是大地的尊榮、世界的戰兢、諸天的榮耀。出於掌權的神，是高天之上的君王與主宰，先於萬有為獨生，卻是被那無人所生的「那一位」所生，萬有受生皆藉著祂——我們懇求、我們渴慕、我們戰兢、我們敬拜、我們愛慕。祂是全然的，且出於那全然者，全然地遍佈於普世。

2:4

non idem, sed prorsus idem, similisque simulque, tantundem et pariter, sic filius et pater unum nomine diuisum nomen, substantia mixta est, consummans sacri mysteria sancta profundi. plenitudô potens, sibi dedita, nexa uicissim trina potestatum conclusio parificatur, spiritus et uolitans perfectio tota superne. ergo honor in Christo est, laus est patris, in patre Christi est.

Not the same, yet wholly the same, both like and together, just as much and alike: thus the Son and the Father are one. A name divided in name, the substance is commingled, completing the holy mysteries of the sacred depth. A mighty fullness, given to itself, bound in turn: the threefold conclusion of the powers is made equal, and the Spirit, hovering, the whole perfection from on high. Therefore the honor is in Christ, the praise is the Father's, and in the Father is Christ's.

不是相同，卻又完全相同，既相像又同時，分量相等且彼此一致：子與父就是如此合一。一個名稱在稱謂上有別，本質卻交融為一，成全那神聖深淵的聖奧祕。一個大能的豐滿，賜予自己，彼此交相聯結：三重權能的歸結被使為相等，而那翱翔的聖靈，乃是從至高而來的全然完美。所以尊榮在基督裡，讚美屬於父，在父裡又是基督的。

2:5

ipse patris mens est et sermo et testis et heres, ipse recognoscit quantum pater audet in ipso, ipse caput nostrum sapientia gratia uita est, ipse hominum custos speculator et arbiter ipse, ipse salutis iter, luxque immutabilis ipse, de uero uerus splendor, de lumine lumen, de bonitate bonus, de pleno et diuite plenus, prouidus indulgens clemens miserator abundans, perfectus patiens iustus pius inmaculatus, aeternum aeterni donum, tutela priorum, firmamentum animae, fuga daemonis, arma fidei, perpetuum regnans, censor iudexque futuri, tempore non clausus, clausurus tempora iussu, principium ac finis, uegetator et intus et extra, uelle tenens et posse potens et mite seuerus, pax mundi et gaudium, prauique bonique diremptor.

He himself is the Father's mind and word and witness and heir; he himself recognizes how much the Father dares in him; he himself is our Head, Wisdom, Grace, Life; he himself is the guardian, watchman, and arbiter of men; he himself is the way of salvation, and he himself is the unchangeable light; from the True, true Splendor; from the Light, Light; from Goodness, good; from the Full and Rich, full; provident, indulgent, clement, compassionate, abounding, perfect, patient, just, godly, immaculate; the eternal gift of the Eternal, the guardian of those before, the firmament of the soul, the flight of the demon, the armor of faith; reigning perpetually, censor and judge of what is to come; not enclosed by time, yet by his command about to enclose times; beginning and end, quickener both within and without; holding the will and mighty in power, and gentle though severe; the peace of the world and its joy, the divider of the wicked and the good.

祂自己是父的心思、言語、見證與承嗣；祂自己認得父在祂裡面敢於施行的有多深；祂自己是我們的頭、智慧、恩典、生命；祂自己是世人的守護者、守望者與裁決者；祂自己是救恩之路，祂自己是不變之光；從那真者而出的真輝煌，從光而出的光，從良善而出的良善，從那豐盈富足者而出的豐盈；祂有先見、寬容、仁慈、憐憫、豐富，完全、忍耐、公義、敬虔、無瑕；是那永恆者永恆的恩賜，是前人的保障，是靈魂的穹蒼，是魔鬼的逃遁，是信德的軍裝；永遠掌權，是將來之事的監察者與審判者；不被時間所限，卻將憑命令限定諸時；是始與終，是內外的賦生者；持守意志而大有能力，溫柔卻又嚴厲；是世界的平安與喜樂，是惡與善的分判者。

2:6

naturae duplicis uir baiulus et mediator, dum, mortale quod est, deus inmortale probauit. o felix domini dominatio, nobile letum! o miserae gentis cor durum et perfidus error! impie damnator, tua mors hoc stipite pendet: credule confessor, tua uita hoc sanguine uiuet. t flecteris iudicante t deo, qui plectere uisus saluauit populos, populus quem f odit iniquus. hic est ille suis reprobus prius et maledictum, sputamenta hominum, perituri obprobria uulgi. hic cui saeua manus fel mixtum fudit aceto, palmea quem caeco uiolarunt uerbera pulsu. aspice, percussor demens, uenerabile lignum, cerne profanati uictricia signa cruoris.

A man bearing and mediating a twofold nature, while God proved that what is mortal is immortal. O happy lordship of the Lord, O noble death! O hard heart of a wretched people, and faithless error! Impious condemner, your death hangs upon this trunk; trusting confessor, your life shall live by this blood. You shall be bent, while God judges, who, seeming to strike, saved the peoples—the people whom the wicked one hated. This is he who was once rejected and accursed by his own, the spittings of men, the reproach of a perishing rabble. This is he upon whom a cruel hand poured gall mixed with vinegar, whom blows of the palm violated with a blind stroke. Behold, you frenzied striker, the venerable wood; mark the victorious signs of the blood profaned.

祂是承載並中保雙重性情的人，當神證明那必死的乃是不死的之時。哦，主之主權何等有福，何等尊貴的死！哦，可憐之民何等剛硬的心，何等不信的迷誤！不敬虔的定罪者啊，你的死懸在這木上；信靠的承認者啊，你的生命必靠這血而活。當神審判時，你必屈身——祂看似擊打，卻拯救了萬民——那為惡者所恨的子民。這就是那曾被自己人棄絕咒詛者，是世人的唾沫，是將亡群眾的羞辱。這就是那被殘忍之手以膽汁調醋澆灌者，被手掌的擊打盲目地凌辱者。看哪，你這狂亂的擊打者，看那可敬的木頭；細看那被褻瀆之血所立下的得勝記號。

2:7

estne deus uiuus, deus insuperabilis hosti, ultio perfugium requies lux uita fides spes? a patre noscendus, quod sit sator atque animator: a cruce, quod uindex propulsatorque gehennae, errorum ablutor, pax fida, remissio larga. natus amore hominis, passus ratione salutis, functus lege obitus, rediuiuus in aethera celsum, sede sedens patria, super omne salutifer aeuom, unde humilem dignatus humum, remeabilis illo. peccati pretium, peccandi nescius ipse, participans famulos, conformans glorificatos. en tibi quam pulchrum per limina nostra tropaeum, Christe, micat; quam clara patri uexilla reportas, sanguinolentus adhuc, etiam quod et antea, semper in uirtute potens, in maiestate perennis.

Is he not the living God, the God unconquerable by the enemy, the vengeance, refuge, rest, light, life, faith, and hope? From the Father he is to be known, in that he is Sower and Quickener; from the cross, in that he is the avenger and repeller of Gehenna, the washer-away of errors, the faithful peace, the lavish remission. Born for the love of man, suffering for the sake of salvation, having undergone the law of death, brought back to life into the lofty heavens, seated on his Father's throne, bringer of salvation above every age; whence he deigned to come to the humble earth, returnable thither. He himself is the price of sin, himself knowing nothing of sinning, sharing with his servants, conforming the glorified. Behold, how fair a trophy gleams through our thresholds, O Christ! What bright banners you bring back to the Father, still bloodstained, and being yet what you were before, ever mighty in power, everlasting in majesty.

祂豈不是活神，是仇敵所不能勝過的神，是報應、避難所、安息、光、生命、信德與盼望嗎？從父當認識祂，因祂是撒種者與賦生者；從十字架當認識祂，因祂是陰間的報復者與驅逐者，是諸般謬誤的洗淨者，是信實的平安，是豐厚的赦免。為愛世人而生，為救恩之故受苦，承受了死亡的律，又復活進入高天，坐在父的寶座上，是超乎萬世帶來救恩者；祂由此屈尊降臨卑微的塵土，又得從那裡歸回。祂自己是罪的贖價，自己卻全不知罪，與祂的僕人有分，使得榮耀者與祂相似。基督啊，看哪，一座何等華美的凱旋標記在我們門楣間閃耀；你向父帶回何等明亮的旌旗，至今仍染血跡，且仍是你先前所是的，永遠大有能力，威嚴永恆。

2:8

cur tamen hanc speciem teneat crucis edita forma monstrat adorandum tota ratione character. quod diuisa nota est in partes quattuor extans, dat mundi dominum cognosci t et archangelos omnes. tot regit ipse plagas, caeli quot crux uidet oras. crux imitata pias orantis imagine palmas, crux testata dei pacem f pingit, et est pax, quae data per lignum est: pax ligno scripta tenetur. uis Graias mirator item spectare figuras? aspice perfectum signi locupletis enigma. P Graecum uideas, caput est, uel brachia fixi. Iota quod erectum est suspensio corporis hic est. littera proloquitur poenam, fert poena salutem: alpha dehinc iuxta est, atque altera comminus est 0.

Why, however, the cross should hold this shape, its established form shows: the figure declares by its whole reasoning that he is to be adored. In that the mark stands out divided into four parts, it grants the Lord of the world to be known—and all the archangels too. He himself rules as many regions as the cross sees quarters of heaven. The cross imitates the pious palms of one praying, in the likeness of his hands; the cross, attesting the peace of God, depicts it, and is peace—the peace which is given through the wood: peace is held inscribed upon the wood. Do you wish, as one who marvels, also to look upon the Greek figures? Behold the perfect riddle of the rich sign. You may see a Greek 'P' (Rho): it is the head, or the arms of the crucified. The 'I' (Iota), which is upright, is here the suspension of the body. The letter proclaims punishment, and the punishment brings salvation; then 'Alpha' is next beside it, and close at hand the other, 'Omega.'

然而十字架為何當有此形狀，它既定的樣式已然顯明：這形象藉其全部理據宣告祂當受敬拜。因那記號分為四部分凸顯出來，便使世界之主得以被認識——眾天使長亦然。十字架望見天的幾方，祂便管轄幾方。十字架仿效禱告者虔敬的手掌，肖似祂的雙手；十字架見證神的平安，描畫了平安，且本身就是平安——那藉木頭所賜的平安：平安被刻寫在木頭上而存留。你既然驚奇，可願也看看那希臘字母的形象？且看這豐富記號的完美謎題。你可看見一個希臘字母「Ρ」（Rho）：那是頭，或是被釘者的雙臂。那直立的「Ι」（Iota），在此便是身體的懸掛。這字母宣告刑罰，刑罰卻帶來救恩；接著「Α」（Alpha）緊鄰其旁，近處另有一個「Ω」（Omega）。

2:9

prima quod hic primus, postrema, nouissimus hic est. haec elementa apicum, deus hic super omne elementum: omnia conueniunt caelesti insignia signo. cum subit in ligno, lignum deus indicat esse materiem fructus; cum ramum extendere in altum, altior excelsis dominus supereminet omnes. fixorum est medius: numerus dat trinus honorem. percutitur, cruor exit, aqua t de uulnere facto exit et ex ipso mox sanguis uulnere. nempe martyrium sanguis, sibi uindicat unda lauacrum. sic ope diuina mors arbore uitaque uenit. per pomum, protoplaste, cadis: cruce, Christe, mederis: illic mortiferam draco pestifer f detulit escam.

In that here he is the first, the last, the newest—he is here. These are the elements of the letters, but God here is above every element: all the insignia agree with the heavenly sign. When he ascends upon the wood, the wood shows God to be the very material of the fruit; when he extends his branch on high, the Lord, loftier than the heights, towers above all. He is the middle of those fixed there: the number, being three, gives honor. He is struck, blood comes forth, water comes from the wound that is made, and from that very wound soon comes blood: for the blood is martyrdom, the water claims for itself the laver of baptism. Thus by divine help, death and life came by the tree. By the apple, O first-formed man, you fall; by the cross, O Christ, you bring healing. There the death-bearing, plague-bringing serpent offered the deadly food.

因祂在此是首先的、末後的、最新的——祂就在此。這些是字母的要素，但神在此乃在一切要素之上：一切徽記都與那屬天的記號相符。當祂登上木頭，那木頭便顯明神乃是果子的質料本身；當祂向高處伸展枝幹，那高過諸高的主便聳立在萬有之上。祂是那被釘者居中的一位：那數目既是三，便賜下尊榮。祂被擊打，血流出來，水從所造的傷口流出，隨即從那同一傷口又流出血：因那血是殉道，那水則為自己取得洗禮的盆。如此，藉著神的相助，死與生都由那樹而來。受造的人哪，你藉那蘋果墜落；基督啊，你藉十字架施行醫治。在那裡，那帶死、播瘟的蛇遞上了致命的食物。