14 November 2010

Ach wie elend ist unsre Zeit* (update)

Here is my updated (You) form of my own translation of the hymn, “Ach wie elend ist unsre Zeit” by Johannes Gigas, based on Psalm 90, first appearing in Nürnberg 1566 (where it is titled "a summary of Moses' prayer") and later in the author’s own catechism of 1577. While appointed to be sung to "Es ist das Heil uns kommen her" in the Nürnberg hymnal (to be sung, int. al., on the XXIV. Sunday after Trinity), it would also be fittingly sung to “Aus tiefer Not schrei ich zu dir.” Also there appears to be a proper tune composed later (see below):


HOW wretched is this life, alas!
How soon our soul is wearied!
How quickly mortal men must pass
From hence, and low be buried!
Here in this vale of tears we see,
E’en in our brief prosperity,
That all is toil and trouble.

2. Through Adam’s fall and sinful deed
Do we this all inherit.
God, grant us aid in time of need:
Your help alone has merit.
It fills Your heart with pity sure,
To see us blind and self-secure
Amid such pain and sorrow.

3. Lord, You our refuge are alone;
Send us Your help forever,
For You do not forget Your own,
Who trust in Your good favor:
Your Spirit send, our way to tend,
And grant us all a blessed end;
Through Jesus Christ we pray You.

Translation © Matthew Carver, 2010.

GERMAN
Ach wie elend ist unsre Zeit
allheir auf dieser Erden,
Gar bald der Mensch darnieder leit,
wir müssen alle sterben.
Allhier in diesem Jammerthal
ist Müh und Arbeit überall,
auch wann es wohl gelinget.

2. Ach, Adams Fall und Missethat
solchs alles auf uns erben,
O Gott, gib du uns guten Rath,
daß wirs erkennen lernen.
Daß wir so blind und sicher sein
mitten in Trübsal und in Pein,
das ist ja zu erbarmen.

3. Herr Gott, du unser Zuflucht bist,
Dein Hülfe thu uns senden,
der du der deinen nicht vergißt,
die sich zu dir nur wenden.
Mit deinem Geiste steh uns bei,
ein selges Stündlein uns verleih,
durch Jesum Christum, Amen.

13 November 2010

O Gott, verleih mir dein Genad* (update)

Here is my updated version of my translation of “O Gott, verleih mir dein Genad” (J. Sanffdorffer) orig. appearing in Schumann (1539), and then Babst (1545) with the melody from “Mag ich Unglück nicht widerstahn,” and the title: Wider die drei Erzfeinde der Seelen [“Against the Three Arch-Enemies of the Soul”]. Ludecus (1589) appoints it for Septuagesima and Sexagesima, and for the feasts of the apostles and of St. Lawrence; Nürnberg also appoints it for the II. and XXV. Sunday safter Trinity, as well as Epiphany I & V and the feast of St. Thomas.



O GOD, Your grace on me bestow,
Your wisdom show,
Or else I soon must stumble.
How many fearsome foes abound,
My step to hound
And from You make me tumble!
The world would cast / Its net so vast,
The sinful flesh / Would tempt afresh:
Lord, hear my groaning humble!

2. The devil is the grimmest foe,
He works great woe
With countless crafts and cunning,
And if a man not flee away,
The rogue can play
A friend of semblance stunning:
Thus robed in guile / Of many a style
He steals the life / Of sinners rife,
Who blind from heav’n are running.

3. Defend me from the murd’rer’s ways,
Lord, in Your grace,
Let not my heart be taken!
Unless You build the house, it must
Soon fall to dust
When by his volleys shaken!
O Christ, unless / You deign to bless
My soul with aid / When thus waylaid,
Then I must be forsaken.

4. Therefore, O Lord, beside me stay,
From day to day,
Until I down have laid me,
And I will barter life and blood,
And every good,—
Send but Your balm to aid me,
And I will stand, / Though every land
Desert its Lord; / The devil’s horde
Will not from You dissuade me.

5. Though world and devils all unite
Their force and might
And mass their fearsome nation,
Yet Yours are peace and comforts prized,
Lord Jesus Christ,
And theirs but devastation;
In death I’ll fly / To You on high;
Refuse me not! / But make my lot
Your blessed habitation!

6. Near draws the day of great distress,—
How close it is!
When those who spurn Your favor,
And do not now in grief repent—
Shall loud lament;
Exposed, their foul behavior
Shall pay them sore / Forevermore,
By Your decree: / O God, make me
To wake in Christ my Savior!

7. Your Israel You shall set free
From misery
When comes Your Day of splendor;
And justly to that godless race
That spurns Your grace,
A hellish sentence render.
O mighty God, / Of Sab’oth Lord,
To You I cry! / Lord, hear my sigh,
And be my true Defender!

Translation © Matthew Carver, 2010.

GERMAN
1. O Gott, verleih mir dein Genad,
gib Hilf und Rath,
ich muß sonst gar verzagen.
Es seind der Feind’ so grausam viel
in diesem Ziel,
die mich von dir wölln jagen.
Mir hat die Welt ihr Netz gestellt,
das sündlich Fleisch mich von dir heischt:
O Herr, dir thu ichs klagen.

2. Der Teufel ist der ärgste Feind,
er reißt und greint
und treibt viel böser Tücken;
Und hat doch niemand Scheuen dran,
das macht, er kann
den Schalk gar höflich schmücken;
In gleißnerei so mancherlei
er sich verbirgt, viel Volks erwürgt,
wenn ers von dir thut zücken.

3. Vor diesem Mörder mich behüt,
Herr, durch dein Güt,
in mir mach rein das Herze!
Wo du nicht selber baust das Haus,
vor diesem Graus
so fällts mit grossem Schmerze.
Wo du nicht bist, Herr Jesu Christ,
selbst Helfer groß für diesem Stoß,
so ists um mich ein Scherze.

4. Darum, o Herr, thu bei mir stahn,
von jetzund an
bis an mein letztes Ende!
So will ich frischlich wogen dran
als was ich han,
dein Trost thu mir nur senden:
So bleib ich fest, und das zerbrest
die Welt all gar, der Teufel Schar
soll mich von dir nicht wenden.

5. Wenn schon die Welt und Teufel all
in diesem Thal
auf einen Haufen stunden,
so ist doch bei dir Trost und Frist,
Herr Jesu Christ,
du kannst sie überwinden.
Ich fahr daher, und wenns leid wär
auch jedermann, leit mir nicht dran:
bei dir laß ich mich finden.

6. Es kommt der Tag, und ist nicht weit,
der bringt groß Leid
den, die sich jetzt kann schrecken,
und glauben nicht in dieser Noth
in dich, o Gott!
wirst ihr Schalkheit aufdecken,
und straffen sie immer und je
auch ewiglich: O Gott, thu mich
in Christo auferwecken!

7. Du wirst helfen aus aller Quäl
dem Israel,
wenn kommen wird dein Tage,
und wirst verdammen durch dein Recht
das gottlos Gschlecht,
die jetzt an dir verzagen.
O starker Gott, Herr Zebaoth,
ich tritt zu dir, o Herr, hilf mir:
ich wills frei tapfer wagen!

10 November 2010

Den Kristelig Kirkes skønne navn

Here is my translation of the hymn “Den Kristelig Kirkes skønne navn” (H. Thomissøn, 1569), before it was reworked by Grundtvig in the 19th century, though I include his first stanza, both for comparison and for the same reaosn that “Erhalt uns, Herr, bei deinem Wort” was reworked in later times. The tune is originally from Strassburg 1525, and was only used in Thomissøn, other tunes being later appointed to it in various works.


FAIR is the Christian Church’s name,
All men on earth would bear it,—
And for themselves that title claim,
But God will never share it
With Papist or with warlike Turk,
With Russ, or Jew with doctrine dark,—
God’s Church they claim but falsely.

1 (Grundtvig, 1836/1845):
Fair is the Christian Church’s name,
All men on earth would bear it,
Yet our Lord’s people have that claim—
These few His grace inherit.
The precious name of Christendom
Is made by many a whitewashed tomb,
But dead men’s bones concealing.

2. By rights the Church, God’s realm of grace,
Is known as Universal,
Found in each people, time, and place
Though wide be their dispersal;
As long as earth hath stood and stands
Christ gathers sheep within His hands,
Nor is He ever hindered.

3. In all the earth, it is that place,
Which Christ’s own pledges christen,
Where scattered stand God’s chosen race,
And to the Gospel listen,
Where men are called from sin’s dark haze,
And all the devil’s works and ways,
That they might know salvation.

4. Therefore, the Church’s mark is, first,
As Holy Scripture teaches,
God’s Word, which, in its every verse,
Bears witness to Christ Jesus;
Where it is taught in purity,
God’s flock is found assuredly;
Fruit there cannot but flourish.

5. And where Christ’s good baptismal flood
as He ordained is given,
And His true testament of blood
And body for us riven;—
Where both are taken properly,
And found without all heresy,
God’s Church is surely present.

6. In their obedience to God’s Word
We also find God’s people,—
The mighty limbs of Christ on earth,
God’s temple, house, and steeple.
God hears their prayr’s with certainty,
And they return thanks fittingly,
Confess, and serve Him truly.

7. The cross, His heavy coat of arms,
Christ gives His bride, to wear it,
But by a pledge her heart He charms,
That she shall heav’n inherit.
From Satan’s craft, and works of sin,
Th’ offensive world, and flesh within,
He shall be her protection.

8. Still weeds and tares among the grain
Must here on earth be growing;
False Christians, who in shame remain,
To judgment must be going;
The saints of God one Baptism have,
One faith, one hope, one Lord to save;
To heav’n shall they be gathered.

9. O Jesus Christ, all thanks to Thee,
For each assuring token
By which Thy Holy Church we see,
As in Thy Scripture spoken:
Thy doctrine, brought to light again
By Luther, may Thou pure retain
In this our land forever.

Translation © Matthew Carver, 2010.

DANISH
Den Kristelig Kirkes skønne navn
vil hver på Jorden bære,
Guds Folk sig kalde og gjøre af savn
do de det ej monne være;
Papister og den grumme Tyrk
rydser, jøder met Lærdom mørk
Guds kirke sig falsklig kalde.

1. alt. (Grundtvig)
Den kristne kirkes skønne navn
vil overalt man bære,
men Herrens folk, til evigt gavn,
det vil dog få kun være;
sig kirkens navn med uret gav
og giver mangen kalket grav,
som dødningben kun gemmer.)

2. Den Kristelig Kirke kaldes ret
almindelig, tag det vare;
tid, sted, folk, lærdom ikke forgæt,
disse fire det forklare.
Så længe som Verden stod og står,
Guds Søn sig samler lydige får;
hvo vilde hannem det forhindre.

3. Al verden er forvist denne sted,
som Kristus selv kundgjører
i hvilken Guds folk ere atspred
og it [??] Evangelium høre.
Alle menneske kaldes og her til
fra Djævelens gavn og syndsens spil,
at de kunde salig blive.

4. Den Kristelig Kirkes rette tegn,
som Skriften klarlige lærer,
er først Guds ord, som alle vegn
om Jesu vidnesbyrd bærer.
Hvor som det prædikes uden al tant,
Guds menighed findes der forsandt;
uden frugt kan det ej være.

5. Hvor dåbsens Sacrament så god,
som Kristus monne indskikke,
og hans Testamentes Legem og Blod,
som vi skulle æde og drikke;
hvor disse to, de bruges ret
foruden all kætters fund’ og sæt’,
Guds kirke uden tvivl der kjendes.

6. På lydighed imod Guds ord
kan vi og Guds folk mærke,
som ere Guds tempel her på jord
og Kristi lemmer stærke.
Gud hører visselig deres bøn,
og de give hannem taksigelse skøn,
de hannem ret kjende og tjene.

7. Kårset og modgang er for vist
og Kristi bruds hoffarve;
dog trøster du hende, O Jesu Krist
at hun skal himmerig arve;
mod djævelens list og grumme mord,
mod verdsens børns forargelse stor
og kjødet du hende beskærmer.

8. Ukrud og klinte der findes fast
blandt hveden her på jorden;
mundkristne leve i skam og last,
på dommen de afskild vorde.
Guds helgen de have en kraftig dåb,
en Gud, en Herre, en tro, et håb;
i himmerig skulle de samles.

9. Thi takke vi dig, O Jesu Krist,
at på disse tegn og flere
den hellige Kirke kan forvist
bevises blandt os at være.
Din lærdom, som ved Luther igen
til ljuset kom, lad blive ren
altid i disse lande.

06 November 2010

Herr, ich habe mißgehandelt (suppl.)

Here is my supplement of the hymn "Lord, to Thee I Make Confession" (tr. Winkworth, 1862), a translation of Johann Franck's "Herr, ich habe mißgehandelt" (1649). I also include Winkworth's stanza 2, omitted from, e.g., ELHB#416, TLH#326, etc., the translation of which obscures somewhat the reference to Psalm 139, though the sense is sufficiently conveyed. Additionally, I have provided an alternate stanza 7 for comparison. As usual, Miss Winkworth has shied away from speaking of Christs wounds directly. While one may agree with her distaste for the maudlin sentiments conveyed by stanzas 4–6, I would think that one should be less inclined to do so especially with regard that stanza. I also suggest an amendment to make the sense flow better; the sense of "hiding," (and what the right Place to "hide" is) runs through the whole hymn and is seen better this way. It is interesting to note that the hymn was not included in Walther's Hymnal (the St. Louis hymnal), though Crüger's great tune was specified for #264, "Ach! was sind wir ohne Jesum?" (Oh, What Are We Without Jesus), translated in 2009.


LORD, to Thee I make confession;

I have sinned and gone astray,

I have multiplied transgression,

Chosen for myself my way.

Led by Thee to see my errors,

Lord, I tremble at Thy terrors. [or I would hide me from Thy terrors.]

2. But from Thee how can I hide me?
Thou, O God, art everywhere.
Refuge from Thee is denied me,
Both by land and sea and air;
Nor could shades of death enfold me
So that Thou shouldst not behold me.

3. Yet, though conscience’s voice appall me,

Father, I will seek Thy face;

Tho’ Thy child I dare not call me,

Yet receive me to Thy grace.

Do not for my sins forsake me;

Do not let Thy wrath o’ertake me.

4. Though a man the sands may number
Bounding all the earthly seas,

Still the weights that me encumber—

Yea, my vast iniquities,

Would, O Lord, be higher mounting

Then man hath the pow’r of counting.


5. Weep, oh, weep at God’s displeasure,

Ye mine eyes, a river broad!

Oh, that I had tears in measure

To bemoan my shameful load;
Oh, that from these wells unwilling

I might stronger streams be spilling!


6. Oh, if but more bitter torrents
Might o’erflow my stony face,

And mine eyes with crimson currents

These dry fountains might replace!

Oh, if only as the ocean

They might billow with devotion.


7. For Thy Son did suffer for me,

Gave Himself to rescue me,
Died to heal me and restore me,
Reconciled me unto Thee.

’Tis alone His cross can vanquish

These dark fears and soothe this anguish.

7 (more literal). Yet, O Christ, Thy bloody members,—
Yea, one drop thereof abounds

With the pow’r to snuff the embers

Of my sins, and mend my wounds.

Therefore I, to quench my anguish

Hide me in Thy wounds that vanquish.


8. Then on Him I cast my burden,

Sink it in the depths below.

Let me know Thy gracious pardon,

Wash me, make me white as snow.

Let Thy Spirit leave me never;

Make me only Thine forever.

Translation sts. 4, 5, 6, and 7 (alternate) © Matthew Carver, 2010.

GERMAN
1. Herr, ich habe mißgehandelt,
Ja, mich drückt der Sünden Last
Ich bin nicht den Weg gewandelt,
den du mir gezeiget hast.
Und ich woll jetzt gern aus Schrecken
Mich vor deinem Zorn verstecken.

2. Doch wie könnt' ich dir entfliehen?
Du wirst allenthalben sein.
Wollt ich über See gleich ziehen,
Stieg' ich in die Gruft hinein,
Hätt' ich Flügel gleich den Winden,
Gleichwohl würdest du mich finden.

3. Drum, ich muß es nur bekennen,
Herr, ich habe mißgethan,
Darf mich nicht dein Kind mehr nennen;
'Ach, nimm mich zu Gnaden an!
Laß die Menge meiner Sünden
Deinen Zorn nicht gar entzünden.

4. Könnt' ein Mensch den Sand gleich zählen
An dem weiten Mittelmeer,
Dennoch würd' es ihm wohl fehlen,
Daß er meiner Sünden Heer,
Daß er alle mein' Gebrechen
Sollte wissen auszusprechen.

5. Wein', ach, wein' jetzt um die Wette,
Meiner beiden Augen Bach,
O daß ich güug Zähren hätte,
Zu betrauern meine Schmach.
O daß aus dem Thränenbronnen
Kam' ein starker Strom geronnen!

6. Ach, daß doch die strengen Fluthen
Ueberschwemmten mein Gesicht,
Und die Augen möchten bluten,
Weil mir Wasser sonst gebricht!
Ach, daß sie wie Meereswellen
Möchten in die Höhe schwellen.

7. Jedoch, Christe, deine Beulen,
Ja, ein einzig Tröpflein Blut,
Das kann meine Wunden heilen,
Löschen meiner Sünden Glut.
Drum will ick, mein' Angst zu stillen,
Mich in deine Wunden hüllen.

8. Dir will ich die Last aufbinden,
Wirf sie in,die tiefste See;
Wasche mich von meinen Sünden,
Mache mich so weiß als Schnee.
Laß den guten Geist mich treiben,
Einzig stets bei dir zu bleiben.

Was gibst du denn, o meine Seele (st. 2)

Ever wonder why some hymns in our hymnals appear as "centos" or "abbreviated" and not in full? Is it always only to save space? Sometimes, perhaps, but sometimes not. Sometimes there are just weak stanzas of paltry (or bad) doctrinal substance—shades and shells, if we can borrow Lochner's language. They throw the conscience into doubt, and obfuscate pure doctrine. In some cases, one wonders, then, why the whole hymn is not omitted, if a part of it is patently weak, and space thereby made for other good hymns to be more fully represented. Here is one case, ELHB #345, TLH #404. See if you can guess which words and thoughts are missing:

Soul, What Return Has God, Thy Savior (st. 2)

What are those works of form external,
Which have no substance inwardly?
Mere shades, and shells without a kernel―
Begone such vain hypocrisy!
The devil after such enquires,
But God the heart alone desires.

Translation © Matthew Carver, 2010.

GERMAN
2. Was sind die bloße aussen-Werke,
Wann sie dem Herzen unbekandt?
Nur Wolken, Spruer, Schalen, Quärke,
Weg mit dem öden Heucheltand!
Der Satan wählet solchen Schein:
Gott aber will das Herz allein.

04 November 2010

O Gott, mein Herr, sei mir gnädig (Ps. LVI)

Here is my translation of the psalm paraphrase “O Gott, mein Herr, sei mir gnädig” (H. Sachs), titled, The LVI. Psalm, Miserere mei Deus quoniam. It is a more or less plain rendering of the text without any overt Christological exposition. The melody seems to have been “Es ist das Heil uns kommen her” or “Nun freut euch, lieben Christen gmein,” though I think the 1537 tune for Psalm 124, “Wär Gott nicht mit uns diese Zeit,” would work well, too.


O GOD, show me Thy graciousness,
For men would soon destroy me;
All day my foes my soul oppress,
They vex me and annoy me!
They wage their war with pride and lust;
When I’m afraid, in Thee I trust,
O God, Thy Word extolling.

2. To God my hope is clinging tight;
What harm can flesh do to me?
All day against my words they fight,
Their thoughts always pursue me,
To do me evil, as they lurk,
Conspiring in some wicked work,
My every step attending.

3. They lie in wait, my soul to fell,
Their strife has no abating.
In wrath, O God, cast down to hell
This people without waiting!
Count up my wand’rings, Lord, and keep
My tears within Thy bottle deep,
Then will my foes be turning.

4. When I shall call on Thee in need,
My grief I’ll be dismissing
For Thou wilt be my God indeed!
God’s Word I will be praising,
That Word, the Lord’s, I do adore,
In God I trust and fear no more.
Oh, what can man do to me?

5. My vows I must perform to Thee,
O God, and thanks will render!
For Thou from death hast rescued me,
Thou hast been my Defender,
And kept my feet from falling aye,
That in the light of life I may
Before my God walk ever.

Translation © Matthew Carver, 2010.

GERMAN
1. O Gott, mein Herr, sei mir gnädig!
die Menschen mich versenken,
Streiten täglich und drängen mich,
mein Feind mich täglich kränken!
Viel streiten stöltzlich wider mich,
wenn ich mich fürcht, hoff ich auf dich,
Gottes Wort will ich rühmen.

2. Auf Gott so will ich hoffen tun,
was sollt dann Fleisch mir schaden?
Täglich mein Wort sie fechten an,
ihr Gemüt ist beladen,
Daß sie mir übels tun darauf,
lauren und halten sie zuhauf,
haben Acht auf mein Fersen.

3. Aufdaß sie erhaschen mein Seel,
man hilft ihn ihr Untate:
Gott, stoß solch Leute in die Höll,
zornig hinunter drate!
Zähl meine Flucht und fasse auch
meine Zeher in deinen Schlauch,
dann wärn mein Feind umkehret.

4. Wenn ich dich anruf in der Not,
so will ich Sorgen nimmen,
dann du bist wahrhaftig mein Gott!
Gottes Wort wil ich rühmen,
Ich will rühmen des Herren Wort,
auf Gott hoff ich und fürcht nicht fort,
was will ein Mensch mir tune?

5. Ich hab gelübt dir tan, mein Gott,
die ich mit Dank bezahle!
Dann du hast mein Seel von dem Tod
erretted überalle,
und mein Füß vom Schlüpfen alltag,
aufdaß ich fröhlich wandern mag
vor Gott im Licht des Lebens.

03 November 2010

Allmächtiger, gütiger Gott

Here is my translation of the table prayer “Allmächtiger, gütiger Gott” (Boh. Brethren, 1533). Note the similarity to Luther’s table prayer quoting Psalm 145. Here it is expanded with the inclusion of a confession of sin. The melody is the proper, here from Kirchengeseng (1580).


ALMIGHTY Father, gracious God,
Eternal Lord of Sabaoth,
The eyes of all look unto Thee,
And Thou dost feed them graciously.

2. Thou openest Thy gen’rous hand,
And they rejoice in every land
Thy goodly blessings to receive,
And thanks to Thee with gladness give.

3. Our guilt, O Lord, we now confess:
There is in us no righteousness;
Poor, wretched sinners all are we,
And merit not Thy charity.

4. Have mercy on us, God and Lord,
And pardon for our sins afford;
Thy bounteous blessing grant, that we
May eat to our prosperity,

5. That of Thy gifts we may partake
With conscience clean, for Jesus’ sake,
Due praise to Thee may all accord;
This all we pray in Christ our Lord.

Translation © Matthew Carver, 2010.


“LW” style:
ALMIGHTY Father, gracious God,
Eternal Lord of Sabaoth,
The eyes of all look up to You;
You give them meat in season due.

2. You open wide Your gen’rous hand,
And they rejoice in every land
Your goodly blessings to receive,
And thanks to You with gladness give.

3. Our guilt, O Lord, we now confess:
There is in us no righteousness;
Poor, wretched sinners all are we,
And merit not Your charity.

4. Have mercy on us, God our Lord,
And pardon for our sins afford;
Your bounteous blessing grant, that we
May eat to our prosperity,

5. That of Your gifts we may partake
With conscience clean, for Jesus’ sake,
Due praise to You may all accord;
This all we pray in Christ our Lord.

Translation © Matthew Carver, 2010.

GERMAN
1. Allmächtiger, gütiger Gott,
du ewiger Herr Zebaoth,
aller Augen warten auf dich,
und du speisest sie gnädiglich.

2. Wenn du aufthust dein milde Hand,
so freuen sie sich allesamt,
geniessen deiner guten Gaben
Davon sie dich herzlich loben.

3. Wir geben uns schuldig, o Herr,
als arme elende Sünder,
und han keine Gerechtigkeit,
zu deiner grossen Gütigkeit.

4. Sei uns gnädig, O Herre Gott,
und verschon unser Missethat,
dein milder Segen bei uns sei,
daß uns die Speis zugut gedeih.

5. Aufdaß wir dieselb geniessen,
in rechten guten Gewissen,
zulob deim heiligen Namen,
in Christo dem Herren, Amen.

01 November 2010

Herr Gott, erhalt uns für und für (Becker, 1631)

With plenty of time to practice for June 25, 2011, here is my translation of the Augsburg Confession hymn, “Herr Gott, erhalt uns für und für / die reine Augspurgische… ” (C. Becker, 1631), after Helmbold’s “Herr Gott, erhalt uns für und für” (TLH#288), originally published with the title "The 21 articles of the Augsburg Confession summarized in song form." This was later reworked by Sigismund von Birken, and appeared in that form in 1668. It is certainly more amenable to congregational singing in the divine service than a similar hymn with longer stanzas by Fabricius, though certainly at the expense of doctrinal precision. The melody appointed is, “Herr Gott, erhalt uns für und für” (not in TLH), or “Wohl dem, der in Gottes Furcht steht.” Other possible tunes would be “Erhalt uns, Herr, in deinem Wort,” and “Herr Jesu Christ, mein Lebens Licht.”

Please post any corrections or concerns over wording.




LORD, EVER keep for us secure
The Augsburg doctrine true and pure,
Which John th’ Elector did confess
Before the world with fearlessness.

Article I. Of the Divine Being.
2. That You are three in unity,
One God from all eternity,
The Father, Son, and Holy Ghost,—
This is our clear confession’s boast.

Article II. Of Original Sin.
3. We further without fear confess
Our sin and gross unrighteousness
Inherited, for which, forlorn,
We perish would, unless reborn.

Article III. Of the Person and Work of Christ.
4. This also gives us hope and cheer,
That Jesus Christ, our Savior dear,
True God and Man came to us men
And all the world redeemed from sin.

Article IV. Of Justification of the Poor Sinner Before God.
5. A man is therefore saved and blest
If he believes in Jesus Christ,
Who made our sin as white as snow,
And paid the debt He did not owe.

Article V. Of the Means of Obtaining Faith.
6. Such faith we surely too obtain
When we with eagerness remain
In Word and Sacrament, nor shirk;
The Spirit thus perfects His work

Article VI. Of the Fruits of Faith.
7. Where faith is found, there follow too
At every hour good works and true;
Yet only faith can justify,
Works to the neighbor help supply.

Article VII. Of the Christian Church.
8. The Church of Christ must there be sought
Where God’s whole Word is purely taught,
And Christ’s most holy Sacrament
Is given after His intent.

Article VIII. What the Church Is.
9. As in a flock strange sheep may go,
So in the Church it is also,
Where hypocrites may often lurk;
Yet this hurts not God’s holy work.

Article IX. Of Baptism.
10. Baptis'm’s font, the blessed bath,
Brings us God’s grace and stills His wrath;
It makes us children blest and new,
And washes off sin’s crimson hue.

Article X. Of the Supper.
11. Christ also therefore did ordain
The Holy Supper to retain:
Gives us His body and His blood
With [or ’Neath] bread and wine for our great good.

Article XI. Of Confession and Absolution.
12. And of confession, it is taught
That none can know all errors wrought,
Yet one should come and humbly say
“Lord, loose the sins that on me weigh.”

Article XII. Of Repentance.
13. Repentance given was for them
Whose sins weigh heavy and seem grim,
And who believe in Christ their Lord,
And see what help it shall afford.

Article XIII. Of the Sacraments.

14. The Sacraments’ true, proper use
Our good confession also shows.
They are the tokens of God’s grace,
Faith’s aid of strength and resting-place.

Article XIV. Of Ecclesastical Order.
15. In church none teach, this we believe,
Save who a proper call receive,
And enter office orderly,—
A shepherd good they then will be.

Article XV. Of Church Customs.
16. Of useful customs, every one
In proper season may be done;
Your conscience only let think not
As if thereby you merit aught.

Article XVI. Of Civil Affairs.
17. All rulers, laws, and governments
Exist by God’s good ordinance,
And all their honor to sustain
Our good confession tells us plain.

Article XVII. Of Christ’s Return to Judgment.
18. The Final Judgment is to come,
When Christ shall raise His Christendom
In flesh to heaven’s hall, and send
The wicked to eternal pain.

Article XVIII. Of Free Will.
19. In outward matters man is free
To do or do not willingly,
But as for matters spiritual,
Man understands no thing at all.

Article XIX. Of the Cause of Sin.
20. Our God is not the cause of sin,
As unbelievers would maintain;
Sins only rise from Satan’s art,
With help of man’s perverted heart.

Article XX. Of Faith and Good Works.

21. Though we good works may well revere
The Word of God is very clear,
That we are justified, we own,
And saved by grace, through faith alone.

Article XXII. Of Saints, How They Should Be Honored.
22. Pray not to saints, nor them invoke;
For such a thing God does not look;
They are examples, so that we
May live and trust Him blamelessly.

Conclusion.
23. Thus is our doctrine summarized.
If you would be of more apprised,
Read Holy Scripture, as you can,
And guard yourself from lore of man.

Petition.
24. O God, grant those who lead our land let all authority
In this confession firm to stand steadfast be,
That our descendants may enjoy
Their doctrine pure without alloy.

25. Amen, O Holy Trinity:
All glory ever be to Thee,
The Father, Son, and Holy Ghost!
You teach the faith we need the most.

Translation © Matthew Carver, 2010.

GERMAN
1. Herr Gott, erhalt uns für und für
die reine Augspurgische Lehr,
so Churfürst Jans, der theuer Held,
freudig bekannt für aller Welt.

2. Daß du seist Drei in Einigkeit,
ein wahrer Gott von Ewigkeit,
Vater, Sohn und heiliger Geist,
unser Bekenntnis klärlich weist.

3. Ferner bekennen mir ohn Scheu,
daß die Erbsünde grausam sei
und müßten alle sein verlorn,
wo wir nicht würden neu geborn.

4. Gleichwohl dies uns auch tröstlich ist,
daß du, O Heiland Jesu Christ,
als Gott von Art und Mensch ein Held,
von allen Sündn erlöst die Welt.

5. Daher der Mensch wohl selig ist,
der gläubt an Herren Jesum Christ,
der zudeckt alle Missethat,
zahlt, was er nicht verschuldet hat.

6. Solchen Glauben erlangen wir,
wenn wir uns halten mit Begier
zum Wort und heilgen Sacrament;
der Geist alsdann die Werk vollend.

7. Wo nun der Glaub rechschaffen ist,
folgen die Werk zu jeder Frist:
doch macht allein der Glaub gerecht,
die Werk die sind des Nächsten Knecht.

8. Wir gläuben ein Christlich Gemein,
darinnen wird gepredigt rein
Gotts Wort, die heiligen Sacrament
nach Christi Ordnung ausgespendt.

9. Gleichwie gemenget ist ein Herd,
also es in der Kriche geht:
viel Scheinheilge mitlaufen ein,
die Sacrament doch kräftig sein.

10. Die heilge Tauf, das selig Bad,
beit uns an Gottes reiche Gnad
und macht die lieben Kinderlein
von ihren Sünden sauber rein.

11. So hat Christus gestiftet auch
des heilgen Abendmals Gebrauch
und uns verordnet Brod und Wein,
drunter sein Leib und Blut soll sein.

12. Von der Beicht also lehret man,
daß, obgleich niemand wissen kann
sein Sünd, soll er demütiglich
sagn: deck zu, Herr, was ich weiß nicht.

13. Die Buße ist gesetzet ein
vor die, so ihre Sünd bereun,
Gläuben an den Herrn Jesum Christ,
denken, was ihnen nütdzlich ist.

14. Der Sacramenten rechten Brauch
unser Bekenntnis weiset auch:
sie sind Zeichen der Göttlichn Gnad,
allda der Glaub sein Stärkung hat.

15. Wer in der Kirch will lehren wohl,
rechten Beruf er haben soll
und gehn zur rechten Thür hinein,
ein guter Hirt wird er dann sein.

16. Was in der Kirch geordnet ist,
dem komm du nach zu jeder Frist;
dein Gewissen nimm darbei in Acht,
daß kein Verdienst werd draus gemacht.

17. Das Regiment und Polizei
Gottes löbliche Ordnung sei
und man dieselbe ehren soll,
unser Bekenntnis weiset wohl.

18. Das Jüngst Gericht zukünftig ist,
da weisen wird der Herre Christ
sein Gläubigen in Himmelssaal,
die Bösen in die ewge Qual.

19. In äußerlichen Dingen viel
vermag des Menschen freier Will:
aber sich, was des Geistes ist,
der Mensch darvon verstehet nichts.

20. Die Sünd wirkt nicht der fromme Gott,
wie ihm Schuld gibt die böse Rott:
sie rührt allein vom Teufel her,
verkehrter Will darzu hilft sehr.

21. Gute Werk wir verbieten nicht,
gleichwohl Gottes Wort klärlich spricht,
daß durch den Glauben wir allein
aus Gnad gerecht und selig sein.

22. Die Heiligen ruf ja nicht an,
von dir Gott solches nicht will han;
ihnen sollstu folgen allein,
im Glauben, im Lebn unsträflich sein.

23. Das ist die Summa unser Lehr.
Wer nun Bericht will haben mehr,
der nehm die heilge Schrift zur Hand
und hüt sich vor der Menschen Tand.

24. O Gott, gib unser Obrigkeit
in dieser Lehr Beständigkeit
damit dieselbe lauter, rein
auch komm auf unser Kinderlein.

25. Amen, du heilg Dreifaltigkeit:
dir sei Lob, Preis, und Ehr allzeit,
Dir Vater, Sohn, dir, heilger Geist!
Du uns den rechten Glauben weist.

28 October 2010

Kommt, ihr Christen, kommt und höret

Here is my translation of the hymn, “Kommt, ihr Christen, kommt und höret” (J. Heermann, 1636), appointed for the Feast of All Saints in connection with the Gospel reading. The text was later reworked as “Kommt laßt euch den Herren lehren, kommt und lernet allzumal.” It was originally sung to the melody “Freu dich sehr,” later to “Zion klagt mit Angst und Schmerzen.”

COME, ye Christians, come and listen,
Come and listen, as is right,
To the teachings of your Savior;
Come, receive His words of light,
Where He stands upon the mount,
And by teaching will account
Blessed those who, undelaying,
Will receive Him and His saying.

2. Blessed are the poor in spirit,
Who in grief and sorrow pine,
Tearful, seeking mercy only,
At the throne of God divine,
Surely them He shall invite
To His Eden’s blissful height,
There to dwell before Him ever,
Full of joy that ceases never. 

3. Blessed are the heavy laden,
Daily down by troubles cast;
In affliction God affords them
Comfort pure, and peace at last;
Those who humbly bear their cross
At His feet shall know no loss;
He their hearts with strength will carry;
Bearing all, they grow not weary. 

 4. Blessed are the meek and tender,
Clothed in love and gentleness,
Who endure the devil’s raging,
Never seeking for redress,
God entrusting with His share ,
Leaving vengeance to His care;
He will graciously protect them
And as heirs of earth elect them. 

5. Blessed are the hearts that hunger
For the righteousness of heav’n;
God by grace will satisfy them
In the time that He hath giv’n;
Blest are they who intercede,
Merciful to those in need,—
They who mourn with mourning neighbors;
God is pleased by all such labors. 

6. He shall turn to them and hear them,
Faithful in His mercy be,
All their enemies dispelling
Who would plague them ruthlessly.
Blest are they whom God shall find
Pure in heart and pure in mind,
Who resist immoral pleasures,—
God regards them as His treasures. 

7. Blessed are those who surrender
Hatred, spite, and enmity,
And instead prefer to fashion
Peace with all and harmony.
God a place for them prepares
In the number of His heirs;
Blessed are the persecuted,
Theirs is gladness undiluted. 

8. Blessed shall ye too be counted
When the world in every place
Heaps its scorn and spite upon you,
Drives you out with all disgrace;
When ye know the slander sore,
That its lying lips outpour,
Fear ye not, howe’er it rages:
It shall have its rightful wages. 

 9. As for you, who stand unshaken
And remain in Me by faith,—
I shall give you crowns unfading
In my kingdom after death;
There shall ye rejoice as one,
Shining like the very sun,
With the prophets true and holy,
Who such troubles suffered lowly.   

Translation © Matthew Carver, 2010. GERMAN

1. Kommt, ihr Christen, kommt und höret, Kommt, und höret mit Gebühr, Was euch euer Heiland lehret, Was er euch wird sagen für. Der sich auf den Berg gesetzt, und durch seine Lehr ergetzt, alle die, so sich nicht schämen, Ihn und sein Wort anzunehmen. 
2. Selig sind die geistlich armen, die betrübt und traurig gehn, die nichts suchen als Erbarmen, und vor Gott mit Thränen stehn, denen öffnet er gewiß sein schön herrlich Paradies, daß sie sollen vor ihm schweben, voller Freud und ewig leben. 
3. Selig sind, die Leide tragen, da die Noth ist täglich Gast, Gott gibt unter allen Plagen Trost und endlich Ruh un Rast. Wer sein Kreutz in Demuth trägt, und sich ihm zum Füssen legt, dem wird er sein Hertz erquicken, keine Last darf ihn erdrücken. 
4. Selig sind die frommen Herzen, die mit Sanftmut angethan, die der Feinde Zorn verschmerzen, genre weichen jedermann, die auf Gottes Rache schaun, und die Sach ihm ganz vertraun, die wird Gott mit Gnaden schützen, und das Erdreich laßn besitzen. 
5. Selig sind, die im Gemüthe hunger[n] nacht Gerechtigkeit, Gott wird sie aus lauter Güte sättigen zu rechter Zeit. Selig sind, die fremder Noth aus Erbarmung klagen Gott, mit betrübten sich betrüben, Gott wird sie hinwieder lieben. 
6. Er wird sich zu ihnen kehren mit Barmherzigkeit und Treu, und wird allen Feinden wehren, die sie plagen ohne Scheu. Selig sind, die Gott befind, daß sie reines Herzens sind, und den Unzucht Teufel meiden, diese schauen Gott mit Freuden. 
7. Selig sind, die allem Zanken, allem Zwiespalt, Haß und Neid, soviel möglich ist, abdanken, stiften Fried und Einigkeit, die sinds, die ihm Gott erwählt, unter seine Kinder zählt. Selig, die Verfolgung leiden, Gott nimmt sie zu seinen Freuden. 
8. Selig möcht ihr euch auch schätzen, wann euch wird die schnöde Welt überall mit Schmach zusetzen, tragen in ein ander Feld, wann euch wird ihr falscher Mund Lästern, als ein toller Hund; Seid getrost, für ihre Lügen soll sie wohl ihr Trankgeld kriegen. 
9. Aber euch, euch will ich lohnen, die ihr mir treu blieben seid, mit der unverwelkten Kronen dort im Reich der Ewigkeit, da sollt ihr recht fröhlich sein, leuchten als der Sonnenschein, mit den heiligen Propheten, die gesteckt in gleichen Nöthen.

07 October 2010

O Jesu zart, göttlicher Art

Here is my translation of “O Jesu zart göttlicher Art” (H. Sachs, 1523), “the hymn ‘Maria zart von edler Art’ altered and Christologically corrected,” as Sachs puts it in the Nürnberg Enchiridion of 1527. It was part of a collection of spiritual songs “founded in Scripture…for the Laity to sing.” The melody is the original tune from “Maria zart…” The same original hymn was similarly amended in a 5-stanza form beginning “O Jesu zart in neuer Art,” appearing in the Bohemian Brethren Kirchengeseng (1533).


O JESUS mine, Thou love divine,
Sweet rose of thorn divested:
Thou hast with might restored to sight
What once from us was wrested
By Adam’s fall; Thou didst for all
Appoint Thyself our Savior
To win us back God’s favor
And clear our name of sin and shame;
Where Thou art not, no hope is got
To win God’s gracious pleasure,
Who lacks Thy grace must ever face
Hell’s torment without measure.

2. O Christ so mild, Thou hast fulfilled
The patriarchs’ deep yearning,
Who for relief with patient grief
In darkness long lay mourning,
And cried in need, “O God, give heed
And rend the heaven’s portals!
The Savior send to mortals,
Thy Christ, that He may set us free
From groaning pain.” This cure we gain
In Thine own blood availing.
Wherefore let all the world down fall,
And Christ as Lord be hailing.

3. O Jesus pure, the sinner’s cure,
Our hope and brightest garnet:
Thou didst fulfill th’ eternal will,
Becoming Man incarnate,
Thine heirs to save from death and grave,
And Thou shalt judge all people,
Both wicked men and faithful.
O Fruit most dear, my Refuge here
Amid the strife: eternal life
Thou hast procured and bought me;
I hope in Thee unswervingly,
Thou dost Thy grace allot me.

4. O Christ, sweet Rose, Thy hands disclose
All grace and goodness ever,
How graciously Thou winnest me
By opening Thy favor
Which in Thy Word Thou makest heard;
Once, with false prophets straying,
My soul did suffer slaying,
By many a sly hypocrisy.
In works I hoped, and often groped
To win Thy grace by doing.
Relent, O Lord; Thy grace afford.
Judge not my senseless ruin.

5. O Jesus fine, Thy Word doth shine
Bright as a gem unclouded,
It helps the sore oppressed and poor
Who lie in darkness shrouded;
Who have no peace and find no ease
In doctrines of man’s making:
Let them Thy Word be taking,
Show them ere late Thy pathway straight,
Thine aid allot! For hast Thou not
Redeemed all nations wholly,
That they as one not vainly run
But hope in Thee, Lord, solely?

6. O Christ so dear, if Thy Word e’er
Should be forgot, and leave me,
Then hasten to my aid anew
Lest doctrine false deceive me,
Which worded smooth, may seem to sooth—
Who may discern its cunning,
That such fair dress is donning?
Yet in the strife it lacketh life!
Thy Word alone my moveless stone
Shall prove, and life availing!
Feed this to me, nor let it be
In time eternal failing!

7. O Jesus Christ, once sacrificed,
True God, the Lamb unspotted:
The pow’r to tell Thy glory well
To no man is allotted;
Thy praises whelm th’ eternal realm;
To Thee all rule whatever
Thy Father did deliver,
And all is Thine. O King divine,
Then when my breath must cease in death,
And body low be wending,
Then help me by Thy Word to die,
My soul to Thee commending.

Translation © Matthew Carver, 2010.

GERMAN
1. O Jesu zart göttlicher Art,
ein Ros’ ohn alle Doren,
du hast aus Macht herwieder bracht,
das vor lang war verloren.
Durch Adams Fall, dir war(d) die Wahl
von Gott Vater versprochen;
auf daß nicht würd gerochen
mein Sünd und Schuld, erwarbst du Huld;
[d]wenn kein Trost ist, wo du nicht bist,
Barmherzigkeit zu-erwerben;
Wer dich nicht hat und deine Gnad, [dein Genad]
der muß ewiglich sterben.

2. O Christe mild, du hast gestillt
der Altväter Verlangen,
die Jahr und Tag in Weh und Klag
die Vorhell hat umfangen,
sehnlicher Not rüften: O Gott,
zerreiß des Himmels Pforten
und send uns des wir warten,
den Messiam, der uns abnahm
die sehnlich Pein, das ist durch dein
vielfältig Blut verrören
ganz abgestellt, darum dich zält
all Welt Christum den Herren.

3. O Jesu rein, du bist allein
der Sünder Trost auf Erden,
darum dich hat der ewig Rat
erwählet Mensch zu werden
uns all zu Heil, darum Urteil
am jüngsten Tag wirst richten
die dir glauben mit nichten. [die wir…??]
O werthe Frucht, all mein Zuflucht
han ich zu dir, ich glaub, ha[b]st mir
erworben ewig[s] Leben;
in dich hoff ich ganz festiglich,
weil du mir Gnat tust geben.

4. O Christe groß, du edle Ros,
gütig an allen enden,
wie gar gütlich, Herr, hast du mich
wider zu dir lan wenden
mit deinem Wort; mein Seel leidt Mord
bei den falschen Propheten,
die mich verführet hetten
auf mancherlei ihr Gleißnerei,
auf Werk ich hofft und meinet oft
Genad mir zu erwerben, [dein Gnad mir…]
verliesse dich: O Herr, nicht rich[t]
mein unwissend Verderben.

5. O Jesu fein, dein Wort gibt schein,
liecht klar als der Karfunkel,
Es hilft aus Pein den Armen dein,
die sitzen in der Dunkel; […in dem Tunkel]
Kein Ruh noch Rast haben sie fast
wohl in der Menschen Lehre:
reich ihn dein Wort mit [B]gehre,
hilf ihn da[r]von auf rechte Bahn
und sie selb tröst, seit du erlöst [und sei selb Trost…]
hast alle Welt gemeine,
daß sie in dich hoffen einig,
nicht in ihr Werk unreine.

6. O Christe werth, so dein Wort kehrt
von mir und sich der Scheite, […das Scheide]
so komm zu mir, beschütz mich schier,
auf daß mich nicht verleite
die Menschen Lehr, die gleisset sehr,
wer kann ihr List erkennen?
Sie tut sich heilig nennen, […sich selig nennen]
Ist doch entwicht und lebet nicht!
Allein dein Wort, das ist der Hort,
darinn das Leben iste.
Da speis mich mit, entzeuch mirs nit
zu ewiglicher Friste!

7. O Jesu Christ, wahr Gott du bist,
in dir ist kein Gebrechen;
es ist kein Mann, der mag und kann
dein Glorie groß aussprechen.
Dein hohes Lob schwebt ewig ob,
dir ist alls übergeben,
was je gewann das Leben,
all Kreatur: O König pur,
wenns darzu kommt, das mein Mund stummt, [schlummt]
leiblich den Tod muß leiden,
dann hilf du mir, daß ich mit Gier
in deim Wort mög abscheiden.


05 October 2010

Gib Fried zu unsrer Zeit, o Herr

Here is my translation of the German Da pacem “Gib Fried zu unsrer Zeit, o Herr” by Wolfgang Köpfel (Capito), 1533, which was translated early on by the English minister Edmund Grindal, 1561, who preached some time in Germany. The melody is the contemporaneous “Durch Adams Fall.”


GRANT PEACE in our time, Lord, we pray;
By threats we are surrounded;
The foe longs only for the day
When Christ’s name is confounded,
And fain would chase from every place
,
O Lord, Thy worship wholly.

Thy Church sustain by might and main:

In need Thou helpest solely.

2. Grant peace, for we by faithless will
And wicked life have lost it.

Thy Word Thou hast bestowed, and still

We fight it and accost it:

For some would chase this saving grace,

And some, through senseless motion,
With lips confess its truthfulness,
Yet lack all true devotion.

3. Grant peace! To us Thy Spirit send,
To work remorse and sorrow
For all our sin; our heart amend
In Christ to rise each morrow,
So that Thy grace may rout and chase
All shame and desecration,
All strife put down, Lord, and Thy crown
Be owned by every nation.

Translation © Matthew Carver, 2010.

GRINDAL 1561:
1. Give peace in these our days, O Lord,

Great dangers are now at hand;

Thine enemies with one accord

Christ’s Name in every land

Seek to deface, root out and rase,

Thy true right worship indeed.

Be Thou the Stay, Lord, we Thee pray.

Thou helpest alone in all need.

2. Give us that peace that we do lack,

Through misbelief, and in ill life.

Thy Word to offer Thou dost not slack,

Which we unkindly gainstrive.

With fire and sword, this healthful Word

Some persecute and oppress.

Some with the mouth confess the truth

Without sincere godliness.

3. Give peace and us Thy sprite down send

With grief and repentance true;

Do piece our hearts our lives to amend,

And by faith Christ renew;

That fear and dread, war and bloodshed,

Through Thy sweet mercy and grace,

May from us slide, Thy truth abide,

And shine in every place.


GERMAN
1. Gib Fried zu unsrer Zeit, o Herr,
groß Noth ist jetzt vorhanden;
der Feind begehrt nichts anders mehr
denn daß er bring zu Schanden
den Namen Christ und dämpf mit List
wahrn Gottesdienst auf Erden.
Solchen erhalt durch dein Gewalt;
du hilfst allein in Gfährden.

2. Gib Fried, den wir verloren han
durch Unglaub und bös Leben.
Dein Wort hast uns geboten an,
dem wir all widerstreben.
Denn wir zum Theil dies unser Heil
mit frevler Gwalt austreiben,
zum Theil ohn Grund—bekennens rund—
ohn hertzlich Frommsein bleiben.

3. Gib Fried, auch deinen Geist uns send,
der unser Herz durch Reue
und herzlich Leid um unsre Sünd [und Leid um unsre Sünd behend]
in Jesus Christ erneue,
aufdaß dein Gnad all Schand und Schad,
all Furcht und Kriegsgefährde
von uns abkehr, dadurch dein Ehr
bei allem Volk groß werde.

17 September 2010

Jesu, mein Herz hat Wunden tief

Here is my translation of “Jesu, mein Herz hat Wunden tief,” a hymn-prayer to Christ for the consolation of His death and benefits. The earliest version I know of appears in Herberger's Magnalia Dei, Part 7, meditation XI (on Lev. 6), which dates to 1611. This points to authorship probably by Herberger himself (note possible self-reference in word Herberg in the German st. 2, l. 2.), or else perhaps by Johann Heermann, his prolific pupil. It was later included in Melchior Franck’s Sacri convivii (Music for the Holy Supper), Coburg 1628, no. 8, indicating its propriety for use as a Communio. It is from this latter work, apparently without ascription, that it appears in 19th century hymnological works, esp. Fischer, vol. 2, p. 120., no. 126, as an anonymous lyric. Fischer includes a cryptic, abbreviated note of a melody which was attached to it, viz.:

This would seem to indicate this sequence of notes:

Obviously not the whole tune. Note that Fischer says that it provides for "multiple repetitions of the word 'Jesus.'" I include the Latin below from Herberger (loc cit.).


DEEP wounds, O Jesus, hath my heart:
Apply Thy good Samarian art:
For in Thine open side I see
Pure wine and oil prepared for me.

Let flow Thy blood and water clean
And bring me to Thy Christian inn;
My soul and body keep and tend,
And I will thank Thee without end.

Translation © Matthew Carver, 2010.

Contemporary Language Version:
DEEP wounds, O Jesus, fill my heart:
Apply Your good Samarian art:
For in Your open side I see
Pure wine and oil prepared for me.

Let flow Your blood and water clean
And bring me to Your Christian inn;
My soul and body keep and tend,
And I will thank You without end.

GERMAN
1. Jesu, mein Herz hat Wunden tief,
Brauch du ein Samariters Griff.
Im Fläschlein deiner offnen Seit
ist Wein und Öl für mich bereit.

2. Dein Blut und Wasser flöß mir ein;
Führ mich zur Christlichn Herberg fein,
An leib und Seele pflege mein;
Dir will ich ewig dankbar sein.


LATIN
Emunda et sana, Jesu, dilecte viator,
Vino oleoque tuo, vulnera nostra, precor.
Vinum oleumque tuum, de pectore sanguis et unda est,
Hæc animæ, Jesu, sunt medicina meæ
Vulnera patris Adæ solus Samarita ligavit:
Unius Christi viscera sancta gemunt.
En spe prætereunt vanà Levita, Sacerdos,
Solius Jesu me pia cura beat.

16 September 2010

Ach wie elend ist unsre Zeit

Here is my translation of the hymn, “Ach wie elend ist unsre Zeit” by Johannes Gigas, based on Psalm 90, first appearing in Nürnberg 1566 (where it is titled "a summary of Moses' prayer") and later in the author’s own catechism of 1577. While appointed to be sung to "Es ist das Heil uns kommen her" in the Nürnberg hymnal, it would also be fittingly sung to “Aus tiefer Not schrei ich zu dir.” Also there appears to be a proper tune composed later (see below):


HOW wretched is this life, alas!
How soon our soul is wearied!
How quickly mortal men must pass
From hence, and low be buried!
Here in this vale of tears we see,
E’en in our brief prosperity,
That all is toil and trouble.

2. Through Adam’s fall and sinful deed
Do we this all inherit.
God, grant us aid in time of need:
Thy help alone hath merit.
It fills Thy heart with pity sure,
To see us blind and self-secure
Amid such pain and sorrow.

3. Lord, Thou our refuge art alone;
Send us Thy help forever,
For Thou forgettest not Thine own,
Who trust in Thy good favor:
Thy Spirit send, our way to tend,
And grant us all a blessed end;
Through Jesus Christ we pray Thee.

Translation © Matthew Carver, 2010.

GERMAN
Ach wie elend ist unsre Zeit
allheir auf dieser Erden,
Gar bald der Mensch darnieder leit,
wir müssen alle sterben.
Allhier in diesem Jammerthal
ist Müh und Arbeit überall,
auch wann es wohl gelinget.

2. Ach, Adams Fall und Missethat
solchs alles auf uns erben,
O Gott, gib du uns guten Rath,
daß wirs erkennen lernen.
Daß wir so blind und sicher sein
mitten in Trübsal und in Pein,
das ist ja zu erbarmen.

3. Herr Gott, du unser Zuflucht bist,
Dein Hülfe thu uns senden,
der du der deinen nicht vergißt,
die sich zu dir nur wenden.
Mit deinem Geiste steh uns bei,
ein selges Stündlein uns verleih,
durch Jesum Christum, Amen.

14 September 2010

The Second Major Revision of the first LCMS Hymnal (Part 2a)

Lehre und Wehre.

Volume 54. 1908. (p. 448ff., 500ff.)


II. Index of Authors.


Regarding the information under the hymns in our hymnal, no certain method has been used. Either the hymn text is followed by the supposed year of composition, or the year of the author’s death, or the year when the hymn first appeared in print. A fourth system has even been adopted by many hymnals, which is namely to identify the respective hymnwriter’s biographical dates, the year of his birth and death. This system, however, is not to be recommended for the simple fact (as already noted in the first publication of the Hymnal Commission in the August edition of this monthly journal) that the biographical dates of a Luther, Gerhardt, Rist, Heerman, etc., would be so often repeated , that one would be forced to ask what the purpose was. No more to be recommended is the system observed in our hymnal whereby many hymns are followed by the year of their composition, since by only a slight few of the hymns can the time of creation be determined with any mathematical certainty. Even the hymns of Luther cannot all be dated. The best system is the one that we find in the older hymnals. The hymn is followed only by the name of the author, but in the the appendix to the hymnal there is an index of authors in which everything interesting or edifying that is known about an author is detailed in a brief, compact manner—not only the essential personal details, his calling, title, and alias, but also his importance to the church or Christian life, an excellent book of edification that he wrote, the circle in which he moved, etc.

This commission recommends that our hymnal be supplemented with such an index. Many congregants would be surprised to learn from this index that those who wrote our hymns came from all different walks of life. Of course the majority of them were theologians, but scattered among these are also many pious laymen, persons of high station as well as common folk, tutors of princes and teachers of peasants, mayors and statesmen, soldiers and poets of worldly renown, musicians, doctors and lawyers, as well as ladies of the nobility.Among these poets are men who exercised a far-reaching influence on the development of the Kingdom of God, and also those who, unheeded by the world, served their God in silence, and of whom we might well have known nothing, had they not left us one or more hymns. How useful such an index would be for school also! Of course, this index can, by nature of the case, only be limited to the simplest information. But precisely because of its simplicity, it might easily be resorted to briefly on many occasions in school, and no doubt help to affix the live words of the teacher and assist in remembering them. A sketch of the sort of hymnwriter index that the commission has in mind is presented here following. That the commission has taken every precaution for the reliability of the information cannot be especially authenticated; much of the more or less unfamiliar information rests nevertheless on solid sources.



Index of the Authors of our Hymns.



Let us now praise famous men,
and our fathers that begat us…
Such as found out musical tunes,
and recited verses in writing.
—Sirach 44:1, 5.


Agricola, M. Johann (Schnitter), born 1492 in Eisenach, died 1566 as court preacher in Berlin, sometime docent in Wittenberg, later came into conflict with Luther. His hymn, #273, is a proper supplication for a Christian life.


Alber, Dr. Erasmus (Alberus), born ca. 1500 in Wetterau, student and friend of Luther, died 1553 as superintendent in Mecklenburg, led a passionate life and was full of zeal for the Lutehran church. His hymns, #122, #310 (?), #312, #442, were probably composed by him in low German.


Albin, Johann Georg (Albinus), born 1624 in Unterneißa near Weißenfels, died 1679 as pastor in Naumburg. #397.


Ämilie Juliane, duchess of Schwarzburg-Rudolstadt, born 1637, wife of the duke Albert Anton, died 1706, wrote 587 hymns, among them a morning hymn before Communion, #196, a hymn for the end of the week, #322, a hymn of praise, #336, a hymn for inclement weather #392, and a hymn for dying #429.


Anark, lord of Wildenfels, died 1539 in Altenburg. #161 (?).


Arends, Wilhelm Erasmus, born 1672, died 1721 as pastor in Halberstadt. His mighty battle hymn for spiritual warfare and victory is hymn #282.


Arnschwanger, M. Johann Christoph, born 1625 in Nürnberg, died 1696 as senior and archdeacon in his native city. #164.


Assig, Hans von, born 1650 in Breslau, died 1694 as palace captain and chamberlain in Schwiebus. For the consecration of the church in Schwiebus he wrote hymn #168.


Bapzien, Michael, born 1628, was cantor in Hayn in the principality of Liegnitz and Königsberg, 1669 in Thorn, where he died 1693. # 80.


Becker, Dr. Kornelius, born in Leipzig 1561, died there 1604 as professor of theology and pastor at St. Nicolai, put the entire Psalter into verse. His 100th psalm we possess in the Hannover version; it is hymn #10, with beautiful refrain: “Gott loben, das ist unser Amt.” #365 (st. 7), #414.


Behm, Martin (Behem, Behemb, Bohemus), born 1557 in Labau, died there 1622 as senior pastor. Three of his hymns are in our hymnal: the Epiphany hymn #59, the dying hymn #85, and the morning hymn #303.


Bienemann, Dr. Kaspar (Melissander), born in Nürnberg 1540, tutor of the prince at the court of Weimar, died 1591 as general superintendent in Altenburg. Hymn #270, a heartfelt prayer to be sustained in the true faith and for a blessed end, he composed in 1573 when he was chased out of his office in Weimar by the Calvinists.


Birken, Sigismund von (Betulius), native of Wildensten, Bohemia (near Eger) in 1626, tutor at vareious courts, fled Bohemia with his parents because of the faith, died as private schoilar in Nürnberg 1681. His hymns have found a home in our hymnal as #76 and #278.


Blaurer, Thomas, studied in Wittenberg ca. 1520, later converted to the Reformed church, was mayor and imperial judge. #189.


Burmeister, Franz Joachim, born 1633 in Lüneburg, where he became pastor 1670 and died 1672. #403.


Clausnitzer, M. Tobias, born 1618 in Thurn, Saxony, died 1684 as palatinate consistoriate in Weiden, Upper Palatinate, wrote hymns #8 (sts. 1–3) and #184. Hymn #74 is a reworking of one of his hymns.


Crasselius, Bartholomäus, born 1667 in Glauchau, Saxony, where he died 1724; was a student of A.H. Francke and pastor in Düsseldorf. From him we have the invocation of the Spirit and truth, hymn #265.


Creutziger, Elisabeth (Cruciger), died 1535, wife of the professor of theology Caspar Creutziger in Wittenberg, a friend of Luther’s. It is from this lover of spiritual hymnody that the first Jesus hymn of the Lutheran church, #24, derives.


Dach, M. Simon, born 1605 in Memel, died 1659 as professor of poetry at the university of Königsberg, was the chief of that city’s circle of poets. Three burial hymns by him survive till today: #410, #424, #437. He wrote the justification hymn #239 upon the departure of Duke Achatius von Dohna.


Decius, Nikolaus, is supposed to have written hymns #1 and #86. But according to more recent research the author was probably either Nikolaus von Hof or Joachim Slüter, the publisher of the earliest Low German hymnal of 1525, in which both hymns first appeared.


Denicke, David, born 1603, native of Zittau, Upper Lusatia, consistory advisor in Hannover, from 1646 on published an influential Hannoverian hymnal with Justus Gesenius, in which for the first time older hymns appeared principally and methodically reworked according to newer taste; died 1680 in Hannover. Since Gesenius and Denicke did not distinguish their own hymns in their Hannover hymnal, the hymns of these men appeared almost entirely as anonymoous in the 17th century. #10, 70, 160, 178, 182, 191, 244, 277, 287, 396.


Derschau, Dr. Bernhard von (Derschow), born 1591 in Königsberg, where he died 1639 as professor of theology, consistory advisor, and head pastor. #199.


Deßler, Wolfgang Christoph, born 1660 in Nürnberg, died 1722 as assistant pastor there, wrote hymn #262 [My Soul’s Best Friend], which has rendered him unable to be forgotten.


Dilherr, M. Johann Michael, born 1604 in Themar in Hennebergisch, professor at Jena, then college director at Nürnberg and finally pastor and librarian there, collaborator on the Weimar Bible project, died 1669. #296.


Drese, Adam, born 1620 in Thuringia, died 1701 as the princely Schwarzburg music director at Arnstadt in Thuringia. From him we get hymn #260 along with its melody which helped quickly to spread the hymn.


Eber, Dr. Paul, born 1511 in Kitzingen, lower Franconia, friend of Luther and Melanchthon, died 1569 as professor of theology, general superintendent and city rector of Wittenberg. As among the hymns of dying the hymn #407 claims a high place, so does #387 among the hymns of consolation. Besides these hymns #50 and 156 are from him. The former contains in its first letters of the stanzas the name of his daughter Helena (acrostic).


Fischer, Christoph (Vischer), born in Joachimsthal, Bohemia, died 1600 as court pastor and general superintendent in Celle. His hymn #95 is inserted [eingefügt] as his “exposition of the Passion.”


Fleming, Dr. Paul, born 1609 in Hartenstein, Saxony; in 1633 took part in a six year ambassadorship to Russia and Persia, during the beginning of which he composed hymn #329, and as a doctor in Hamburg, died 1640 as a result of the exertions of this journey.


Flitner, Johann (Flittner), born 1618 in Suhl, was deacon in Greifswald, died 1678 as emigrant in Stralsund. #252.


Franck, Johann, born 1618, died 1677 as national elder of Lower Lusatia and mayor of his native city Guben; after Paul Gerhardt was the most important hymnwriter of his time; a student of Simon Dach. #64, 210, 251.


Franck, Michael, born 1609 in Schleusingen, was forced to end his studies and became a baker, later teacher in the city school of Koburg, where he died in 1667. #284.


Franck, Salomo, born 1659 in Weimar, died there in 1725 as head consistorial secretary, w


Freundt, Kornelius, born in Plauen in the Voigtland ca. 1530; was cantor in Borna near Leipzig,1565 in Zwickau, where he died in 1591. #19.


Freystein, Dr. Johann Burkhard, born 1671 in Weißenfels, died 1718 as court counselor and justicial advisor in Dresden. #279.


Fritsch, Dr. Ahasverus, born 1629 in Mücheln in the province of Saxony, chancellor and consistory president in Rudolstadt, where he encouraged both countesses Ludmilla and Emily Juliane of Schwarzburg-Rudolstadt in the composition of spiritual poetry; died in that place in 1701.


Fröhlich, Bartholomäus, pastor of Perleberg, Priegnitz 1580–1590. #402.


Füger, Kaspar, the “court preacher of the old wife of duke Henry,” died in Dresden toward the end of the 16th century. Among his spiritual hymns the Christmas hymn #45 is the most famous.


Funcke, Friederich, born in 1642 in Nossen in the Ore Mountains, cantor in Perleberg and Lüneburg, 1694 pastor in Römstedt near Lüneburg where he died in 1699, was musical artist and singer, as well as writer of 15 hymns. #124.


Gedicke, Lampertus, born 1683 in Gardelegen in the Old March, died 1735 as the resolute soldier-pastor of Friedrich Wilhelm I at the garrison church of Berlin. #383.


Gerhardt, Paul, after Luther the greatest of the hymnwriters of the Lutheran church, born on March 12, 1607 in Gräfenhainichen near Wittenberg, studied Wittenberg, was active from 1643 to 1651 as candidate in Berlin, 1651–1657 provost in Mittenwald, 1657 deacon at St. Nicolai in Berlin, was ejected from his office in 1667 because of his Lutheran confession, from 1669 archdeacon in Lübben on the Spree, where he died June 7, 1676. #20, 93, 40, 44, 46, 54, 56, 73, 84, 89, 91, 97, 113, 130, 141, 150, 187, 200, 248, 256, 274, 290, 291, 304, 319, 338, 339, 340, 347, 351, 355, 366, 370, 375, 379, 401, 409, 419, 432.


Gesenius, Justus, born 1601 in Esbeck in Hannover, died 1673 as general superintendent and head court preacher in Hannover. (See notes on Denicke.) #37, 77, 94, 112, 140, 149, 157, 188, 246 (st. 6), 360.


Gotter, Ludwig Andreas, born 1661, died 1735 as court counselor in his native city Gotha. His hymn #269 is fervent prayer for the gifts of the Holy Ghost.


Gramann, Dr. Johann (Graumann, Poliander), born 1487 in Neustadt, Bavaria, Eck’s secretary at the Leipzig Disputations with Luther in 1519; then an adherent of Luther, and, recommended by the latter to Königsberg, died there as pastor in 1541. His famous reworking of Psalm 103, #348 (1–4) is the earliest hymn of praise of the Lutheran church.


Groß, Dr. Johann (Major), born 1564 in Reinstädt near Orlamünde, 1592 deacon in Weimar, 1605 pastor and superintendent in Jena, 1611 at the same time professor of theology, collaborator on the Weimar Bible work, died there in 1654. #212 (?).


Greif, Andreas (Gryphius), born 1616 in Groß-Glogau, died there in 1664 as agent [Syndikus] of the local estates. While chiefly a worldly poet, he also authored excellent spiritual hymns. #169.


Hagen, Peter (Hagius), born 1569 in Heiligenbeil, East Prussia, died 1620 as headmaster of the cathedral school in Königsberg. #61, 66.


Heermann, Johann, born 1585 in Raubten, Silesia; from 1611 pastor in Köben near Glogau, suffered much cross with his congregation and at home during the tribulations of the Thirty Years’ War, died 1647 in Lissa, Poland. He is the most important hymn-writer of the period between Luther and Gerhardt. #47, 75. 105, 152, 163, 175. 176, 198, 206, 219, 223, 223, 229, 230, 246, 257, 272, 281, 237 (st. 7), 238, 308, 318, 373, 378, 334, 385, 390, 405, 413, 421; #77 and 277 are reworkings of his hymns.


Heider, Friedrich Christian, born 1677 in Merseburg, died 1754 as pastor in Zörbig bei Halle. # 202.


Held, Heinrich, born 1620 in Guhrau, Silesia, solicitor in Fraustadt and Stettin, died 1659 as city secretary of Altdamm, Stettin. Both hymns # 23 and 135 assure him steadfast remembrance.


Helder, Bartholomäus, born in Gotha, from 1607 to 1616 teacher in Freimar near Gotha, died 1635 as pastor in Remstädt near Gotha; also a composer. # 102, 139 (?), 153.


Helmbold, N. Ludwig, born 1532 in Mühlhausen, Thuringia; died 1593 als superintendent and pastor in that place. His hymn of comfort # 374, written during the plague in Erfurt, established his name no less than did his hymn of praise # 309 and his catechetical hymn # 179.


Herberger, Valerius, born 1562, died 1627 as pastor in his native Fraustadt, Posen; as his pupil, Johann Heermann, a bearer of the cross in the troubles of the Thirty Years’ War, wrote innumerable works of edification. The glorious hymn # 426, into which wove his baptismal name in the beginning letters of the individual stanzas, he wrote in 1613 while the plague was dominating Fraustadt.


Herbert, Petrus, died 1571 as assisting elder [Konsenior] of the Unity of Bohemian-Moravian Brethren in Eibenschütz. # 314.


Hermann, Nikolaus, cantor in Joachimstal, Bohemia; friend of his pastor, Johann Mathesius, died 1561 at a ripe old age. # 30, 103, 192, 294. 317. 330. 423. 431.


Hermann, N. Zacharias, born 1643 in Namslau, Silesia, died 1716 as pastor and inspector in Lissa, Poland. Losing several children one after another was no doubt the inspiration for his hymn # 430.


Herrnschmidt, S. Johann Daniel, born 1675 in Bopsingen, Württemberg, died 1723 in Halle as professor of theology and codirector of the Franconian foundations. A highly poetic outpouring of every verse of Psalm 146 is his hymn # 441.


Herzog, Johann Friedrich, born 1647 in Dresden, died 1699 as solicitor in that place. as student in Wittenberg he wrote the hymn # 320.


Heune, Johann (Gigas), born 1514 in Nordhausen, pupil and friend of Justus Jonas, died 1581 as pastor in Schweidnitz, Silesia. # 353.


Hippen, Johann Heinrich von, born in Wohlau, Silesia. 1676 Limburg counselor and court martial, wrote the morning hymn # 326.


Hodenberg, Bodo von, born 1604, died 1650 as Landdrost in Osterode am Harz. # 315 (?).


Homburg, Ernst Christoph, born 1605 in Mühla near Eisenach, died 1631 as solicitor in Naumburg. # 79, 116.


Hubert, Konrad, born 1507 in Bergzabern, died 1577 as deacon at St. Thomas in Straßburg, personal secretary of reformed theologian Bucer. # 213 (1—3).


Job, Johann, born 1664 in Frankfurt a. M., died 1736 as councilman and builder in Leipzig. # 90.


Jonas, Justus, born 1493 in Nordhausen, as Professor in Wittenberg one of the most diligent collaborators with Luthers, first evangelical superintendent in Halle, 1546 banished as a result of the Schmalkaldic War, died 1555 as superintendent in Eisfeld, Thuringia. # 159 (st. 4–5), 438.


Keimann, Christian, born 1607 in Pankraz, Bohemia, died 1662 as headmaster of the college in Zittau. # 13. 255.


Kinner, Dr. Samuel, born 1603 in Breslau, doctor in Brieg, died 1668. His Supper hymn # 197 is a glorious confession of the biblical doctrine of the Supper over against the Zwinglian enthusiasts.


Kolrose, Johann, German language teacher in Basel, wo he is supposed to have died ca. 1560. # 300.


Kramer, Moritz, born 1646 in Ammerswort in Holstein, died 1702 as pastor in Marne in Süderitmarschen, was a decided opponent of Pietism. # 129.


Lackmann, Peter, born 1659 (?) in Lübeck, pupil A. H. Francke’s, died 1713 as head pastor in Oldenburg, Holstein. # 264 (?).


Laurenti, Laurentius (Lorenz Lorenzen), born 1660 in Husum, Schleswig; died 1722 as music director and cantor at the cathedral in Bremen. # 224.


Lehr, Leopold Franz Friedrich, born 1709 in Kronberg near Frankfurt a. M., died 1744 in Magdeburg as deacon in the Lutheran church in Köthen. His most beautiful hymn, which has been translated into many languages, is the justification hymn # 242.


Linzner, Georg, born in Kamenz in Upper Lusatia, was ca. 1630 personal tutor in Breslau. # 264 (?).


Liscow, Salomo, born 1640 in Niemitzsch, Lower Lusatia, died 1689 as deacon in Würzen, Saxony. # 53, 203. 259. 393.


Lochner, Karl Friedrich, born 1634 in Nürnberg, died 1697 as pastor in Fürth. # 286 (?).


Löscher. Dr. Valentin Ernst, born 1673 in Sondershausen, died 1749 as chief consistory advisor and superintendent in Dresden, a man both resolute and gentle of manner, of a well-rounded education, who labored and contended a great deal for the things of the Lord. st. 17 of # 434.


Löwenstern, Matthäus Apelles von, born 1594 in Neustadt, Upper Silesia; of a middle-class family by the name of Löwe, granted a title of nobility by Emperor Ferdinand II., died 1648 in Breslau as imperial advisor and state counselor of the Duke of Münsterberg and Öls. His hymn # 167 is a prayer for bodily and spiritual peace.


The Commission on the Hymnal: A. Crull.

O. Hattstädt.

J. Schlerf.

(To be continued.)