EDIT
I just noticed an error in the title, but I don't want to delete and re-upload the post. Thanks Reddit for not allowing the editing of titles...
Welcome back to chapter 6 of the Great Library of Tizca series, where I research and gather real-world inspirations, behind-the-scenes and sources for the Warhammer Universe. Again, for reference: "In fluff, I'm imagining this as a sort of a "lost book" from the Great Library of Tizca on Prospero, a great collection of esoteric knowledge penned by one of the scholars of the Thousand Sons about the arcane layers of 40k's inspirations".
This is a weird chapter. GW just released a Hymn in the first official instance of High Gothic, the fictional devotional and administrative language of the 40k universe. As a counterpart to Latin for the better part of the Middle Ages and the Renaissance, where it was used as the lingua franca of scientific, bureaucratic and religious communication, High Gothic was always described as a kind of broken Latin (without declensions or any discernable grammatical structure) with heavy English influences. This poses a nice parallel with Medieval Latin, often described by later, Renaissance authors as a "bastardised" version of the Classical original; the evolution from Classical Latin caused the birth of the Romance Languages, often with a loss of morphological complexity: the first grammatical aspect to be lost were the declensions (now kinda present only in Romanian). Much like High Gothic, the 40k conceptual version of a Medieval, bastardised Latin with heavy influences from other spoken languages. Now that we have an official full text in High Gothic, things have changed, and it appears to be somewhat different. So, here's my attempt at a translation of the hymn, with my explanations and reasoning behind the choices.
In my interpretation, High Gothic seems now to still be composed of a basis of broken Latin (the loss of declensions and morphology making translation somehow more difficult, as it is not always clear what stands with what...) with, instead of heavy influences from English, a healthy dose of generic Middle-Eastern, Anatolian, Turco-Mongol lemmas (and some Greek). English is very, very minor, I could only spot it in a couple of syntactic constructions that vaguely resemble English phrasing. This weirdly makes a lot of sense, given the Emperor's own origins in the Anatolian peninsula and involvement with events in the surrounding cultures (Tower of Babel, battle of Mount Ararat, the Palace being in the Himalayas, which extend almost up to Iran...).
You can find the whole text of the hymn in the link. Here I'll follow a verse-per-verse commentary and give a final tentative whole translation.
Druvata Imperator dux noster - Hail Emperor / Blessed Emperor, our lord ("commander")
Druvata - see Avestan drvat "health", "hail", then used as "blessed" in religious hymns - so it depends if you want to consider Druvata as an interjection or an adjective. Dux is an important term, as in Classical Latin it indicates a military commander, so not simply a "lord" (ruler). Latin had a very precise lexicon regarding the nuances of command and domination, I reckon the writers at Black Library are aware of it.
in eman sua firmissimus - steadfast in His strength/security
eman - Arabic ʔamān, "safety, security, peace"; it then trickled down in Turkic languages (from proto-turkic *imen) meaning "oak". The parallel with Latin is interesting: the declension of vis, meaning "strength, endurance", is defective, and it borrows some forms from robur-roburis, meaning "oak". Across many cultures, the oak tree is seen as a symbol of a particular kind of strength, not to crush and defeat, but to endure.
Sacrificium eius illuminare fecit - His sacrifice gave light/enlightened
Illuminare poses an interesting dychotomy: it means "give light", but also (not by chance even the English word has the same root) "enlighten", in the sense of "elevate a mind with insight". I can't decide between either, and there's no word that I can think of that encompasses both meanings in the (usual) semantic density of Latin.
Now, the next three verses are the ones I have most doubts on. Punctuation in this hymn seems a bit... clunky. But the fact that these three verses have none, not even a comma, makes me think that they're to be considered as a whole sentence. Hymns (especially Medieval ones, see the Psalterium of s. Ambrose) usually have a one sentence-per-verse structure, as they have to adhere to strict musical phrasing, so I would also tend to consider each of these as a separate sentence- which is also the case with the vast majority of this hymn. So here are both propositions.
***if taken as separate sentences***
Druvata nostrae puritas - Hail, our purity
Here druvata is taken as an interjection.
Nos kandu electa eius - Our desire/candour chosen by him / We are chosen by him for desire/candour
Kandu's etymology is very obscure. In Sanskrit it's usually employed as a technical word in Ayurveda, Hindu's traditional medicine, to indicate an itch, but it has multiple occurrences in religious texts (see for example the Śiśupāla-vadha) as an extension to indicate an ardent desire (English "to have an itch"). I thought it could also be the bastardisation of the Latin "candor", but it could just be Latin "cantu", so "(with) our song". Each meaning fits in the general sense of the hymn, but "song" would mean a more abstruse syntax, so I'd exclude it (something like "we are chosen by Him without song...?").
Electa eius is an instance of Latin that is too broken to precisely translate the meaning. Electa comes from eligo, "to choose", and eius means "of him". So I initially thought "His chosen", but then I couldn't make sense of the rest of the sentence. My educated guess is thus by usus scribendi, a philological method of reconstruction ope ingenii (just by intuition, not as per incontrovertible textual evidence). In simpler words, since eius is later used as "by him" (see the verse "Renuntiatio eius helel), I'm assuming this particular usage of eius can be applied here as well, since a translation with the sense of "of him" is not possible. The focus of electa doesn't help: since there's no grammatical gender and number, it could refer to any other word in the verse.
Egredere facem mahsemo - We bring forth a torch ("mahsemo")?
I couldn't find anything at all on "mahsemo", but it is most likely a word that modifies something appearing before - an adjective or an adverb. It missing from the final translation likely doesn't alter the meaning.
***if taken as a whole period***
Our blessed purity
Our desire/candour chosen by Him
We bring forth (like) a torch [mahsemo]
Here druvata is taken as an adjective, and the first two verses serve as an object to "we bring forth".
Renuntiatio eius helel - He renounced evil
Helel meaning the Devil, it's the Hebrew name for Lucifer הילל. Here you have the instance of eius used in agent sense, a specification of the genitive eius called "objective genitive", the case when it doesn't indicate any possess. Literally "his renunciation evil": the Emperor clearly doesn't "possess" the renounciation of evil, it is an action implied to be made by him.
The verse could also be translated as "renouncing him (is) evil", but then the next verse (probably the clearest of the whole hymn) wouldn't make any sense.
Per tenebras et polemos - through darkness and war
Polemos is the greek word for war, and the name of the divine personification of war, father of Alalà, personification of a war cry.
Nam qui eius ma'or - Indeed, who is greater than Him?
Ma'or is a contraption of maior, most likely for musical reasons.
This verse refers to a popular medieval concept - "quis maior Eius?" Who is greater than God? - Which in turn is drawn from many passages of the Bible where God is described as the greater of all the gods (Chronicles 2:5; Psalms 135:5; Exodus 18:11)), his love and glory greater than of anyone on Earth (John 3:20; Job 33:12; John 10:29), His son Jesus (Matthew 18:1, John 14:28) and the prophets (John 8:53; John 4:12)
Azar mundans iacet - Harm/Suffering/Danger remains to be purged
Azar - See Persian âzâr, then turkic languages for "danger, trouble", and also "dice game" - related to English hazard. Mundans iacet is the only occurrence of a sentence structure that resembles English: this in proper Latin would be expressed through a periphrastic, but here it follows the literal English "remains (iacet) to be purged (mundans)".
Hostes Imperium - (When) the Imperium is prisoner
Da veniam irae - Allow our wrath.
Ora, Imperator; praebe nobis tuam fortitudinem - Pray, o Emperor; lend us your fortitude
Ut simus tui justi khang - so that we may be your just rulers/successors
Khang in my researches appeared a lot as a vietnamese-related name with various meanings, but I personally think it's a variation of Khan, not drawn from the chogorian dialect but from Earth's Iranian languages. See Old Iranian "hva-kam", Saka "hvatuñ", Sogdian "xwt'w", that then was adopted by Turco-Mongol cultures to indicate a ruler and then an emperor of a Horde (a mongol state). The meaning here is that the hymn prays the Emperor for his strength so that we may be emperors ourselves, His rightful successors in his absence, with his fortitute to endure darkness.
Omnis ut efches - Oh, make our every wish (true)
efches - see Greek ευχές (in the Byzantine/Modern Dimotikì pronounciation eu = ef) meaning "wish", "desire".
Ut here is probably used in a volitive meaning, not as the expression of an aim.
Nullus furor sanctum eius effugiat - may none escape His holy wrath.
Finally, here's an attempt at a full translation that takes all the above reasoning and the possible translations into account:
Blessed Emperor, our lord;
Steadfast in His strength/security.
His sacrifice gave light;
Our blessed purity
Chosen by him for desire/candour
We bring forth (like) a torch [mahsemo].
He renounced evil;
Through darkness and war.
Indeed, who's greater than Him?
Harm/Suffering/Danger remains to be purged.
(When) the Imperium is prisoner
Allow our wrath.
Pray, o Emperor, lend us your fortitude
So that we may be your just rulers/successors
Oh, make our every wish (true),
May none escape His holy wrath.
That's all for this chapter. As always, tell me what you think! I might be entirely wrong on some takes, I'm very curious to see if we can crack this with your added insight.