Gustavus Adolphus loved it, and it was often sung at matins by his soldiers. See: For me to live is Jesus. Sei meines Lebens Licht! Dein Auge leite mich,. Bis mir mein Auge bricht! Vor dir zum Opfer nieder;.
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Du willst, dass ich der Deine sei:. Mein Heiland, wasche mich. Durch dein so teures Blut,. Das alle Flecken tilgt. Und lauter Wunder tut! Schliess die verirrte Seele. Hier wahre Freiheit finde! Ich bin verloren ohne dich:. Mein Heiland, wasche mich! Wenn sich Versuchung zeigt! Regiere meinen Geist,. Wenn er zur Welt sich neigt! Lehr mich den Sohn erkennen,. Ihn meinen Herrn auch nennen,. Sein Gnadenwort verstehen,. Auf seinen Wegen gehen!
Du bist, der alles Gute schafft:. Gott Vater, Sohn und Geist,. Dir bin ich, was ich bin. Recht tief in meinen Sinn! Dein gnadenreich Erbarmen! Wohl mir, wenn du der Meine heisst:. Gott Vater, Sohn und Geist! The translation is by the Rev. Taylor of Melbourne, Australia, somewhat altered. It was prepared for the Australian Lutheran Hymn-Book, The translation was prepared for The Lutheran Hymnal in My soul, now bless thy Maker! Was in mir ist, den Namen sein! Vergiss es nicht, o Herze mein! Nimmt dich in seinen Schoss,. Er hat uns wissen lassen. Sein herrlich Recht und sein Gericht,.
Es mangelt an Erbarmung nicht. Straft nicht nach unsrer Schuld,. So fern der Ost vom Abend. Wie sich ein Mann erbarmet. So tut der Herr uns Armen,. Und weiss, wir sind nur Staub,. Gleichwie das Gras von Rechte,. So ist es nimmer da:. Also der Mensch vergehet,. Bleibt stet und fest in Ewigkeit. Die steht in seiner Furcht bereit. Die seinen Bund behalten. Er herrscht im Himmelreich.
Ihr starken Engel, waltet. Seins Lobs und dient zugleich. Dem grossen Herrn zu Ehren. Sein Lob an allem Ort.
Martin Chemnitz, the great Lutheran theologian and one of the authors of the Formula of Concord, is given as authority for the statement that Johann Gramann Graumann; Poliander wrote this hymn in , based on Ps. It is without question one of our most majestic and most fervent hymns of praise, one that should be in the reportory of every Lutheran congregation. A fifth stanza, evidently not by Gramann, appeared in and was added to the hymn in a number of German hymnals. It reads:. Sei Lob und Preis mit Ehren. Der woll in uns vermehren,. Dass wir ihm fest vertrauen,. Von Herzen auf ihn bauen,. Ihm festiglich anhangen.
Drauf singen wir zur Stund:. Martin Chemnitz relates that Graumann was requested to write this hymn in by the elector Albrecht, whose favorite Psalm was the rd. At all devotional meetings he requested that this hymn be sung last. How he joined in the singing of the beautiful text and was cheered with the many pious thoughts which he thus gathered! On this account the hymn is especially cherished also by me. This hymn was sung at the Lutheran service conducted in the Church of St.
Anna by Gustavus Adolphus after he had entered the city of Augsburg and restored the Augsburg Confession. Another translation was later made by Landstad. The first English translation was rendered by I. Jacobi in The version which appears in our Lutheran Hymnary is by Miss C. Winkworth and dates from the year Lindeman and appeared in in his Koralbog for den Norska Kirke, set to H. It belongs, possibly, to the 13th century.
It was not written for liturgical use, but it soon became very widely known. It was used by the Flagellants during the middle of the 14th century. Not before was it incorporated into the Missale Romanum. It was commonly used in redactions containing ten stanzas, but more stanzas have been found. Our cento in The Lutheran Hymnary is made up of several revised and combined strophes. There are many such free renderings of the original poem. It is not definitely known who wrote this stirring poem, picturing to us the mother of Christ standing beneath the cross—this poem with its deep sincerity of feeling, its beautiful rhythm, and its melodious feminine rime.
Jacopone di Benedetti from Todi , who died in , has commonly been mentioned as the probable author of this hymn. Pope Innocent III and others have also been mentioned. It is not known that this form of verse was used earlier than The hymnologist Mone is of the opinion that the original poem was written by Pope Innocent III and later revised and enlarged by Jacopone. In it was revised into current Danish by B.
The melody Nicea by J. Dykes was composed for the first edition of Hymns Ancient and Modern, Dykes and appeared in Hymns Ancient and Modern, Isaac Watts published this hymn in the enlarged edition of his Hymns and Spirztual Songs, The text is slightly altered, chiefly in Stanza 4, Line 4, where Watts had. And hopes her guilt was there. This change was made, with others not so happy, in the Wesleyan Hymn Book, A special edition of this hymn was published in The English translation of this hymn was made by Miss Winkworth and was included among the hymns in her Chorale Book for England, This hymn appeared first in Hymns of Faith and Hope, second series, It contained 12 four-lined stanzas.
As a rule it appears in an abbreviated form. It is used very extensively in these various versions. Und hat das arme Fleisch. Der Menschen angenommen. Hier ist der Mann, der Herr,. Der Furcht und Strafe stillt,. Des Weibes Same kommt:. Der Stern aus Jakob funkelt,. Die alle Welt verdunkelt. Hier ist es, Israel,. Was du erwarten willt;.
Worauf das alte Bild. Es hat sich Rat, Kraft, Held. Und wird ein schwaches Kind:.
Die Kindschaft ist erworben. Was unter dem Gesetz. Und dessen Fluch verdorben,. Gott ruft den Frieden aus;. We have been unable to trace the authorship of this hymn. It is not found in many hymnals. The Rochlitzer Gesangbuch of is one of the few that have it. The translation is an altered form of that by Frederick W. Herzberger published in the Selah Song-Book. Now Christ is risen! Der Tag, der ist so freudenreich. Aller Kreature,. Denn Gottes Sohn vom Himmelrelch. Von einer Jumgfrau ist geborn. Was geschah so wumderlich? Gottes Sohn vom Himmelreich,.
Der ist Mensch geboren. For the second verse, see: To us is born a little Child. James Mearns thinks it is of German origin. He further states that Luther spoke of this hymn as a work of the Holy Spirit. It is found in Latin and German versions, but the author and the original text cannot be determined. The German version is given by Wackernagel as a fifteenth-century translation from the Latin. Some of the various German versions have as rnany as thirteen stanzas. Our translation is an altered form of what was prepared for The Lutheran Hymnal in It is found in M.
It had previously appeared in the hymnbook of the Bohemian Brethren by Michael Weisse, Ich habe num den Grund gefunden,. Wo anders als in Jesu Wunden? Da lag er vor der Zeit der Welt,. Der Grund, der unbeweglich steht,. Es ist das ewige Erbarmen,. Es sind die offnen Liebesarme. Dem allemal das Herze bricht,. Wir kommen oder kommen nicht. Wir sollen nicht verloren werden. Gott will, uns soll geholfen sein;. Deswegen kam der Sohn auf Erden.
Und nahm hernach den Himmel ein;. Durch Christi Tod verschlungen hat! Das heisst die Wunde recht verbinden,. Da findet kein Verdammen statt,. Dem will ich mich gekost vertraun. Nur bald nach Gottes Herzen schaun;. Da findet sich zu aller Zeit. Unendliche Barmherzigkeit. Wird alles andre weggerissen,. Darf ich von keinem Troste wissen. Ist die Errettung noch so weit;. Mir bleibet doch Barmherzigkeit. Muss ich an meinen besten Werken,. Darinnen ich gewandelt bin,. Viel Unvollkommenheit bemerken,. Doch ist auch dieser Trost bereit:.
Ich hoffe auf Barmherzigkeit. Es gehe mir nach dessen Willen,. Bei dem so viel Erbarmer, ist;. Er wolle selbst mein Herze stillen,. Damit es das nur nicht vergisst;. In, durch und auf Barmherzigkeit. Bei diesem Grunde will ich bleiben,. Das will ich denken, tun und treiben,. Solange sich ein Glied bewegt. O Abgrund der Barmherzigkeit! Johann A. Rothe is the author of this fine hymn.
The following paragraph from Julian shows that there is uncertainty as to its exact date:. This is probably a misprint for , and the hymn, as will be seen above, was in print in It was suggested by Heb. The translation is composite. THIS beautiful poem is one of the German hymns which is most popular, not only in Germany, but also in Norway, Sweden, and Denmark, and in the English-speaking countries as well. It was later taken up in the hymn books of the Moravian Brethren.
The original contains 10 stanzas. It was rendered into Danish by H. Brorson and appeared first in Nogle Psalmer om Troens Grund, This version with a few alterations entered into Landstads Salmebog. There are at least five other English renderings of this hymn. Words from this hymn were heard from the lips of the pastors Edward Bickersteth and J. Fletcher as they lay upon their deathbeds. Skaar says that if Rothe had not written any hymns other than this one, it alone would have entitled him to rank among the best hymn-writers of the Church.
See: From east to west. Ihr aber, meine Sinnen,. Auf, auf, ihr sollt beginnen,. Wo bist du, Sonne, blieben? Die Nacht hat dich vertrieben,. Die Nacht, des Tages Feind. Fahr hin! Mein Jesus, meine Wonne,. Gar heil in meinem Herzen scheint. Der Tag ist nun vergangen,. Am blauen Himmelasaal;. Wenn mich wird heissen gehen. Mein Gott aus diesem Jammertal. Der Leib eilt nun zur Ruhe,. Legt ab das Kleid und Schuhe,. Das Bild der Sterblichkeit;. Wird Christus mir anlegen. O Jesu, meine Freude,. Will Satan mich verschlingen,. So lass die Englein singen:. Dies Kind soll unverletzet sein!
Auch euch, ihr meine Lieben,. Kein Unfall noch Gefahr. Ums Bett und seiner Helden Schar. The hymn has long been popular in the German-speaking church because of its truly childlike popular spirit, its naive simplicity of expression, its loftiness of thought, and its depth of Christian experience. During the period of Rationalism in Germany it became the object of much shallow wit, especially Stanza 1, of which it was said, How can the dead woods rest, which never are awake, and how can the world lie in slumber? We know that when one half of the world retires to sleep the other half awakes from it!
However, Richter, in his Biogr. It has often been the last prayer uttered on earth and in many districts of Germany is used at the close of the baptismal service to commend the dear little ones to the protection of their Lord Jesus. The omitted Stanzas 5, 6, and 7 read:. Head, hands, and feet reposing. Are glad the day is closing,. That work came to an end;. Cheer up, my heart, with gladness! Ye weary limbs, now rest you,. For toil hath sore oppressed you,. And quiet sleep ye crave;.
From which no man can wake you,. In your last narrow bed—the grave. My heavy eyes are closing;. When I lie deep reposing,. Soul, body, where are ye? To helpless sleep I yield Them,. Oh, let Thy mercy shield them,. Thou sleepless Eye, their Guardian be! It is one of the most beautiful and beloved of all the German hymns. In a masterful manner the bodily and the spiritual, the temporal and the eternal, the terrestrial and the celestial are set over against each other in every stanza of the hymn. This union of lofty sentiment and childlike piety, simplicity, and homelike tone gives it a unique charm.
Mearns, after Bunsen. According to an old legend, Gerhardt wrote this hymn one evening upon hearing this melody resound from the church tower. One thing is certain, that in this hymn the poet has been exceptionally fortunate in striking proper chords in the popular religious consciousness. In homes where the closing hours of the day have been hallowed by prayer and devotion, this hymn has resounded from generation to generation, and in the case of many, it has become part of the never-to-be-forgotten heritage of childhood memories.
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Thus, in the case of the great German poet, Friedrich von Schiller, whose pious mother often sang him to sleep with this hymn. The truly naive poetry of this hymn has not always been understood. On the other hand, it has even been ridiculed by those who were not familiar with the childlike piety of spirit out of which it has sprung. But with the faithful Christian this hymn will always retain its undying favor. It possesses something of the mild glow of the evening star, which gently breaks through the twilight of the day of life. Especially has the eighth stanza of the hymn the fourth stanza of our version been of great comfort and encouragement to thousands of souls.
It has often been the last prayer uttered on earth. Among the 16 or more English centos and translations, there are three in common use. Of these, the one by Miss Winkworth, , has been, with a few changes, adopted by The Lutheran Hymnary. Our version contains stanzas 1, 4, 6, 8, and 9 of the original.
Our present version employed in The Lutheran Hymnary is based upon Bible passages as follows: No passage for stanza 1; stanza 2: Isaiah ; stanza 3: Isaiah ; stanza 4: Matthew ; stanza 5: Psalm and following verses. In dulci iubilo,. Nu singet und seyt fro! Unsers herzens wonne. Leyt in praesepio.
Und leuchtet als die sonne. Matris in gremio.
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Alpha es et O! O Iesu, parvule,. Nach dir ist mir so we;. O puer optime,. O princeps gloriae. Trahe me post te! O Patris caritas! O Nati lenitas! Wir weren all verloren. Per nostra crimina;. So hat er uns erworben. Coelorum gaudia. Ubi sunt gaudia? Nirgend mer denn da,. Da die engel singen. Nova cantica. Und die schellen klingen. In Regis curia. The macaronic was rather, as Nelle says, the result of the delight which many people took in this type. Luther is credited, by Albert F. Fischer, with having changed the third stanza of the macaronic to its present form. Prior to that time this stanza overemphasized the place of the Virgin in the plan of salvation.
In dulci jubilo Nun singet und seid froh! Vnsers hertzen wonne leit in praesepio Vnd leuchtet als die sonne matris in gremio. Alpha es et o, Alpha es et o. Hymns of this type were common in Germany towards the close of the Middle Ages. These hymns were generally of a happy and joyous vein, and they were used chiefly on occasions like Christmas and Candlemas. Eight versions of it have been gathered by the hymnologist Wackernagel. Peter of Dresden Peter Faulfisch , a school teacher and a follower of the Husites, has been mentioned as the author.
He died in , as rector in Zwickau. But strong evidence points to a more remote date. The story shows that even as early as the close of the fourteenth century this hymn was cherished very highly, hence the conception of its heavenly origin. This hymn has brought heavenly comfort to others besides Suso. Especially has the longing for heaven, so beautifully expressed in this hymn, struck home to many hearts. Ewig in dulci iubilo. Danish form:.
Nun danket alle Gott. Der grosse Dinge tut. An uns und allen Enden,. Der uns von Mutterleib. Und Kindesbeinen an. Und noch jetzund getan! Der ewig reiche Gott. Woll uns bei unserm Leben. Und edlen Frieden geben.
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Erhalten fort und fort. Und uns aus aller Not. Dem Vater und dem Sohne. Und dem, der beiden gleich. Dem dreieinigen Gott,. Als es im Anfang war. Und ist und bleiben wird. Jetzund und immerdar! The first two stanzas of the hymn are evidently based on Ecclus. He grant us joyfulness of heart and that peace may be in our days in Israel forever; that He would confirm His mercy with us and deliver us at His time. The translation is by Catherine Winkworth, Lyra Germanica, second series, Very likely it appeared also in the first edition of this book, Leipzig, , but of this no copies are extant.
It is one of the most favored hymns of the Protestant churches. It was sung after the battle of Leuthen, , while the army of Friedrich II was yet upon the battlefield. A soldier began the hymn, and the whole army, even the mortally wounded, joined in the singing. It was sung during the festivities in connection with the opening of the Cathedral of Cologne, August 14, It was likewise used at the laying of the cornerstone for the new parliament building in Berlin, June 9, It was sung at the thanksgiving services in England at the close of the Boer War.
There are at least 12 English translations.
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He giveth us the joy of our heart, that we may find peace in Israel as in the days of yore, thus He lets His loving kindness remain with us, and He will redeem us in our day. The third stanza contains the ancient doxology, the Gloria Patri. Frances R. Havergal wrote this evensong on October 17, , at Leamington. It appeared in Songs for Little Singers, Software Hub. Hardware Hardware.
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