"Laßt uns mit Ernst betr." (#67)

German text in the Gesangbuch:

Laßt uns mit Ernst betrachten

den Grund der Seligkeit,

und überaus groß achten

den, der uns hat befreit

von Sünden, Tod und Höllen,

der sterbend auch zu fällen

den Satan war bereit.

Der Jesus ward genennet,

als er empfangen ist,

der wird von uns bekennet,

daß er sei Jesus Christ,

der uns macht frei von Sünden

und läßt die Seel empfinden

viel Trost zu jeder Frist.

Er sollte Christus heißen,

der Heiland aller Welt,

und Satans Reich zerreißen

bald als ein tapfrer Held,

das Höllenschloß zerstören,

dadurch den Himmel mehren,

und thun, was ihm gefällt.

Es sollte Jesus wehren

der Sünd und Missethat,

Gerechtigkeit bescheren

und, als des Vaters Rath,

im Sieg den Tod verschlingen,

auch alles wiederbringen,

was man verloren hatt'.

Von Gott ist ihm gegeben

der Scepter in die Hand,

sein Königreich darneben,

daß er in solchem Stand

uns geistlich soll regieren

und durch sein Leiden führen

ins wahre Freudenland.

Er ist von Gott erkoren

zum Hohenpriesterthum;

er selbst hat ihm geschworen,

daß er mit großen Ruhm

ein solches Amt bedienen

und ewiglich soll grünen

als Sarons schönste Blum.

Er wird auch Herr genennet,

dem alles unterthan,

wodurch man frei bekennet,

daß er ohn eiteln Wahn

auch Gott sei nach dem Wesen,

durch den wir blos genesen

in dieser Unglücksbahn.

Muß doch die Schrift bezeugen,

daß er Jehova heißt,

dem alle Knie sich beugen,

den alle Welt hochpreist,

ja, dem von allen Zungen

wird Ehr und Dank gesungen,

so weit die Sonne reist.

Sein Stuhl muß ewig dauern,

sein Scepter stehet fest,

samt Sions starken Mauern;

er ist aufs allerbest

mit Freudenöl gezieret,

hoch ist er aufgeführet,

der nicht sein Volk verläßt.

Ist Gott nun offenbaret

im Fleisch, so gläuben wir,

daß der so uns bewahret

und segnet für und für,

sei Gott und Mensch zu nennen;

es lässet sich nicht trennen

der Gott und Mensch allhier.

Durch Jesum ist bereitet

die ganze Welt, er hat

den Himmel ausgebreitet,

es ist durch seinen Rath

der Engel Heer erschaffen,

ein Heer, das ohne Waffen

oft große Wunder that.

Er, Jesus, kann erwecken

die Todten kräftiglich;

er weiß ein Ziel zu stecken

dem starken Wütherich;

er prüfet Herz und Nieren,

will in den Himmel führen,

die selbst verleugnen sich.

Laßt uns zusammentreten,

des Allerhöchsten Sohn

in Demuth anzubeten,

denn ihm ist ja die Kron

der Ehr und Macht gegeben.

Gib, Herr, nach diesem Leben

auch uns den Gnadenlohn.

Johann Rist, 1656.

My prose translation:

Let us consider with earnestness

The foundation of salvation

And extremely greatly respect

The one Who has freed us

From sins, death, and hell,

Who, dying, was even prepared

To cut down Satan.

He was called Jesus,

As He is received,

Who will be known by us,

That He would be Jesus Christ

Who makes us free from sins

And lets the soul feel

Much comfort at every time.

He should be called Christ,

The Savior of all the world,

And tear Satan's kingdom to pieces,

Soon as a brave champion

Destroy the castle of hell,

That way increasing Heaven

And doing what pleases Him.

Jesus should resist

Sin and misdeed,

Give justive

And, according to the Father's advice,

Devour death in victory,

Also to bring back everything

That one had lost.

The scepter is given by God

Into His hand,

His kingdom besides,

That He in such a position

Should reign over us spiritually

And by His suffering lead [us]

Into the true land of joy.

He is chosen by God

For the high priesthood;

he Himself has sworn to Him

That with great glory

He should serve such an office

And eternally flourish

As Sharon's most beautiful rose.

He will also be called Lord

To Whom everything is subjected,

Through Whom one freely confesses

That He without vain delusion

Would even be God according to His nature,

Through Whom we just recover

In this path of disaster.

Yet the Scripture must testify

That He is called Jehovah,

To Whom all knees bend,

Whom all the world highly priases,

Yes, to Whom from all tongues

Will honor and thanks be sung,

As far as the sun travels.

His throne must last eternally;

His scepter stands firmly,

Along with Zion's strong walls;

To the very best He is

Anointed with oil of joy;

He is led up high,

Who does not leave His people.

God is now manifested

In the flesh, so we believe

That He preserves

And blesses us forever;

He would be called God and man;

God and man do not let themselves

Be separated here.

By Jesus is the whole world

Prepared; He has

Spread out Heaven;

It is by His advice

The army of angels is made,

An army that without weapons

Often does great wonders.

He, Jesus can revive

The dead powerfully;

He knows a goal

To place for the strong tyrant;

He tests heart and kidneys,

Wants to lead into Heaven

Those who deny themselves.

Let us walk together

To worship in humility

The Son of the Most High

For to Him indeed

Is given the crown of honor and might.

After this life, Lord, give

Also to us the reward of mercy.

Johann Rist, 1656.

There's quite a bit in the seventh verse (particularly near the end) and the tenth verse that I'm not too confident about.

The beginning of the sixth verse ("He is chosen by God / For the high priesthood") seems to refer to Hebrews 5.  The title "Saron's schönste Blum" at the end of the verse is literally "Sharon's most beautiful flower," but since it's a reference to Song of Solomon 2:1 where the title is "a rose of Sharon," that's how I translated it:  "Sharon's most beautiful rose."

Part of the eighth verse seems to be patterned on Philippians 2:10-11:  "10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father."  The last line, though, seems to come from Psalm 113:3:  "From the rising of the sun to its setting, the name of the LORD is to be praised!"

The first couple lines of the ninth verse ("His throne must last eternally; / His scepter stands firmly") bear some resemblance to Hebrews 1:8 (quoting Psalm 45:6):  "But of the Son he says, 'Your throne, O God, is forever and ever, the scepter of uprightness is the scepter of your kingdom.'"

I think the line "He tests heart and kidneys," in the twelfth verse refers to a Hebrew idiom.  The last line of the verse ("Those who deny themselves") seems to come from Matthew 16:24 ("Then Jesus told his disciples, 'If anyone would come after me, let him deny himself and take up his cross and follow me.'") or Luke 9:23 ("And he said to all, 'If anyone would come after me, let him deny himself and take up his cross daily and follow me.'").

As far as I can tell, this hymn isn't present in The Lutheran Hymnal, Lutheran Worship, or The Lutheran Service Book.  According to the Gesangbuch, the text is sung to the tune "Herr Christ, der einig G[ottes Sohn]."  Here's the arrangement from Telemann's Fast allgemeines Evangelisch-Musicalisches Lieder-Buch:

"Freu dich, du werthe Chr." (#66)

This is the first hymn in a new section:  "Lieder am Fest der Verkündigung Mariä. (Am 25. März.)"  Songs for the Feast of the Annunciation of Mary (on 25 March)

German text in the Gesangbuch:

Freu dich, du werthe Christenheit,

dies ist der Tag des Herren,

der Anfang unsrer Seligkeit,

den Gott zu seinen Ehren

nach seinem Rath

erwählet hat:
o Gott, laß wohl gelingen!

Hilf uns mit Fleiß

zu deinem Preis

ein fröhlichs Lied zu singen.

Gott ist gerecht in seinem Wort,

was er einmal zusaget,

das ist gewiß an allem Ort,

obschon die Welt verzaget;

heut Gottes Sohn,

der Gnadenthron,

zu uns auf Erd gelanget.

O Wunder groß!

Marien Schoß

den großen Gast empfanget.

Sie hört vom Engel Gabriel,

sie sollt Jesum gebären,

der ganzen Welt Immanuel,

den mächtig großen Herren.

Das Jungfräulein,

so keusch und rein,

erschrak ob der Geschichten,

doch glaubt dem Wort,

wie sie gehört,

Gott wird es wohl verrichten.

Wohl uns der gnadenreichen Zeit,

daß wir erlangt den Orden,

daß du, o Gott von Ewigkeit,

bist unser Bruder worden.

Wir bitten dich

demüthliglich:

lehr uns deim Wort vertrauen,

bis wir zugleich

im Himmelreich

das Wunderwerk anschauen.

Petrus Hagius, +1620.

My prose translation:

Rejoice, you dear Christendom;

This is the day of the Lord,

The beginning of our salvation,

Which God to His glory

According to His counsel

Has chosen:

O God, let it well succeed!

Help us with diligence

To Your praise

Sing a cheerful song.

God is righteous in his Word;

What once He promised

That is certain in every place,

Although the world despairs;

To-day God's Son,

The throne of mercy,

Reaches us on earth.

O wonder great!

Mary's womb

Receives the great guest.

She hears from the angel Gabriel

She should give birth to Jesus,

Immanuel for the whole world,

The mighty, great Lord;

The virgin,

So chaste and pure,

Startled on account of the story

Yet believes the words,

As she hears,

God will do it well.

For us, well being of the merciful time

That we attain the decoration

That You, O God of eternity,

Are become our Brother.

We ask You

Humbly:

Teach us to believe Your Word

Until together we

In Heaven

Look at the miracle.

Petrus Hagius, +1620.

There's not too much of a resemblance between the original texts, but "Rejoice, you dear Christendom; / This is the day of the Lord" ended up a bit similar to Psalm 118:24:  "This is the day that the LORD has made; let us rejoice and be glad in it."

"Startled" may be too weak of a translation for "erschrak" in the third verse, but I felt that "scared" had too much of a negative connotation.

I'm not too confident in my translation of the first few lines of the fourth verse.  I couldn't really tell what part of speech "Wohl" is.  I translated it as a noun because that seemed to make the most sense in this context, but it can also be an adjective or an adverb (normally, as an adjective or adverb, the word wouldn't be capitalized, but here it starts the line).  Much of the time, I'm not sure how to translate "wohl" anyway.  Of my dictionaries suggestions for "Orden," "decoration" was the best, but I'm not sure that this really fits the context.

As far as I can tell, this hymn isn't in The Lutheran Hymnal, Lutheran Worship, or The Lutheran Service Book.  According to the Gesangbuch, the text is sung to the tune "Durch Adams Fall ist ganz."  Here's the arrangement from Telemann's Fast allgemeines Evangelisch-Musicalisches Lieder-Buch:

"Mit Fried und Freud ich" (#65)

German text in the Gesangbuch:

Mit Fried und Freud ich fahr dahin

in Gottes Willen,

getrost ist mir mein Herz und Sinn,

sanft und stille,

wie Gott mir verheißen hat;

der Tod ist mein Schlaf worden.

Das macht Christus, wahr Gottessohn,

der treue Heiland,

den du mich, Herr, hast sehen lahn,

und machst bekannt,

daß er sei das Leben und Heil

in Noth und Sterben.

Den hast du allen fürgestellt

mit großen Gnaden,

zu seinem Reich die ganze Welt

heißen laden

durch dein theuer heilsam Wort,

an allem Ort erschollen

Er ist das Heil und selig Licht

für die Heiden,

zu 'rleuchten, die dich kennen nicht,

und zu weiden.

Er ist deins Volks Israel

der Preis, Ehr, Freud und Wonne.

Dr. M. Luther, 1525.

My prose translation:

With peace and joy I go

In God's will;

My heart and mind are comforted,

Gentle and quiet,

As God has promised me;

Death is become my sleep.

Christ, true Son of God does that,

The faithful Savior,

Whom You, Lord, have let (?) me see

And make known

So that He would be life and salvation

In distress and death.

Whom You have put forth (?) for all

With great mercy

To call [and] invite the whole world

To His kingdom

Through Your dear, salutary Word,

Echoed in every place.

He is the salvation and blessed light

For the nations,

To enlighten those who do not know You

And to revel in.

He is the prize, honor, joy, and delight

Of Your people Israel.

Dr. M. Luther, 1525.

I couldn't find a translation for "lahn" in the second verse.  I translated it as "let" based only on the context.  Same for "fürgestellt" in the third verse, which I translated as "put forth."

I had to shuffle some of the lines around in the third verse and the end of the fourth verse (the last two lines) to get a smoother English translation.

This hymn appears as "In Peace and Joy I Now Depart" in The Lutheran Hymnal (#137), Lutheran Worship (#185), and The Lutheran Service Book (#938).  In each hymnal and as the Gesangbuch notes, the text is sung to "its own melody."  Here's the arrangement from TLH:

"Herr Jesu, Licht der Heiden" (#64)

German text in the Gesangbuch:

Herr Jesu, Licht der Heiden,

der Frommen Schatz und Lieb,

wir kommen jetzt mit Freuden

durch deines Geistes Trieb

in diesen deinen Temple

und suchen mit Begier

nach Simeons Exempel

dich, großen Gott, allhier.

Du wirst von uns gefunden,

o Herr, an jedem Ort,

dahin du dich verbunden

durch dein Verheißungswort;

vergönnt noch heutzutage,

daß man dich gleicher Weis

auf Glaubensarmen trage,

wie dort der alte Greis.

Sei unser Glanz und Wonne,

ein helles Licht in Pein,

im Schrecken unsre Sonne,

im Kreuz ein Gnadenschein,

in Zagheit Gluth und Flamme,

in Noth ein Freudenstrahl,

in Krankheit Arzt und Amme,

ein Stern in Todesqual.

Herr, laß uns auch gelingen,

daß letzt, wie Simeon,

ein jeder Christ kann singen

den schönen Schwanenton:

Wir werden nun in Frieden

mein Augen zugedrückt,

nachdem ich schon hienieden

den Heiland hab erblickt.

Ja, ja, ich hab im Glauben,

mein Jesu, dich geschaut;

kein Feind kann dich mir rauben,

wie heftig er auch draut.

Ich wohn in deinem herzen,

und in dem meinen du,

uns scheiden keine Schmerzen,

kein Angst, kein Tod dazu.

Hier blickst du zwar zuweilen

so scheel und schwül mich an,

daß oft für Angst und Heulen

ich dich kaum kennen kann;

dort aber wirds geschehen,

daß ich von Angesicht

zu Angesicht soll sehen

dein immer klares Licht.

Joh. Franck, 1674.

My prose translation:

Lord Jesus, light of the nations

Treasure and love of the devout,

We come now with joy

Through the impulse of Your Spirit

Into this, Your temple

And seek with desire,

After Simeon's example,

You, great God, here.

You will be found by us,

O Lord, in every place

Where You have bound Yourself

Through Your word of promise;

Grant still in these days

That in the same way

One carries You in the poorness of faith

As the old man there.

May You be our splendor and delight,

A bright light in torment,

In horror, our sun,

In the cross, a glow of mercy,

In timidity, fervor and flame,

In misery, a beam of joy,

In sickness, physician and nurse,

A star in the agony of death.

Lord, let us also succeed

That at the last, like Simeon,

Every one can sing [to?] Christ

The beautiful swansong:

We will now [go] in peace

My eyes shut,

After here below I have already

Seen the Savior.

Yes, yes, I have in faith

Shown You, my Jesus;

No enemy can take You away from me,

Even as fiercely as he threatens.

I live in Your heart

And You in mine,

No pains separate us,

No fear, no death.

Here, in fact, at times You look

At me so askance and oppressively

That often for fear and weeping

I can barely recognize You;

There, however, it will happen

That face to face

I should see

Your ever clear light.

Joh. Franck, 1674.

I couldn't figure out a way to include this in my translation, but the description "Licht der Heiden, der Frommen Schatz und Lieb" has a chiastic structure.

I'm not too confident in my translation of the last few lines of the second verse and the first few lines of the sixth.

The last two lines of the fifth verse ("uns scheiden keine Schmerzen, / kein Angst, kein Tod dazu" "No pains separate us, / No fear, no death") seem to be an echo of Romans 8:38-39:  "For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord."

The description "face to face" near the end of the sixth verse may come from the first part of 1 Corinthians 13:12:  "For now we see in a mirror dimly, but then face to face.."

As far as I can tell, this hymn isn't present in The Lutheran Hymnal, Lutheran Worship, or The Lutheran Service Book.  According to the Gesangbuch, it's sung to the tune "Ich dank dir, lieber Herre."  Here's the TLH arrangement:

And here's the arrangement from Telemann's Fast allgemeines Evangelisch-Musicalisches Lieder-Buch:

"Gott Lob, mein Jesus" (#63)

German text in the Gesangbuch:

Gott Lob, mein Jesus macht mich rein

von allen meinen Sünden;

was er büßt, muß bezahlet sein,

nun kann mich nicht mehr binden

der Sünden Strick, des Teufels Macht;

drum mein Glaub Höll und Tod verlacht,

weil Jesus ist mein Leben.

Was traur ich denn?  Er lebt ja noch,

der das Gesetz erfüllet,

der durch den Tod und Kreuzesjoch

des Vaters Zorn gestillet,

was er hat, das ist alles mein;

wie könnt doch größrer Reichthum sein,

als den mir Jesus schenket?

Weil Jesus mich von Sünden rein

durch sein Verdienst will machen,

daß ich, los aller Qual und Pein,

nicht fürcht des Todes Rachen,

so tröst mich seine Heiligkeit,

sein Unschuld, Heil und Seligkeit

ist mein Schatz und mein Leben.

So kann ich auch mit Fried und Freud,

wie Simeon, mein Leben

beschließen, frei von allem Leid,

mich meinem Gott ergeben;

so bald ich thu mein Augen zu,

so wird mein Tod mein Schlaf und Ruh,

seh ich des Himmels Freude.

Wie werd ich denn so fröhlich sein,

wenn ich die Welt verlasse,

wenn mich des Himmels Geisterlein

geführt zur Lebensstraße,

wenn ich erblickt die Ewigkeit,

wenn ich erlangt die Seligkeit,

die mir mein Gott bereitet.

Hilf, Gott, daß ist stets sei bereit,

laß mich nichts von dir wenden,

bring mich zu deiner Herrlichkeit,

hilf seliglich vollenden;

komm bald, hilf mir aus aller Noth,

hilf mir, Herr, durch dein Blut und Tod,

ja komm, Herr Jesu, Amen.

Dr. Johann Olearius, 1671.

My prose translation:

Praise [be] to God, my Jesus makes me clean

From all of my sins;

What He atones for must be paid;

Now the rope of sins, the power of the devil

Can no longer bind me;

Therefore my faith laughs at hell and death

Because Jesus is my life.

For what do I grieve then?  He yet lives

Who fulfilled the law,

Who through death and the yoke of the cross

Stilled the wrath of the Father;

What He has, that is all mine;

How could there be yet greater wealth

Than what Jesus has freely given me?

Because Jesus wants to make me pure

From sins through His service

So that I, loose of all anguish and torment,

Do not fear the jaw of death,

So His holiness comforts me;

His innocence, salvation, and eternal life

Are my treasure and my life.

So can I also with peace and joy,

Like Simeon,

Close out my life free from all sorrow

[And] devote myself to my God;

As soon as I close my eyes

M death becomes my sleep and rest;

I see the joy of Heaven.

How will I be so cheerful then

When I leave the world,

When the spirits of Heaven

Have led me to the road of life,

When I behold eternity,

When I reach the everlasting life

That my God prepares for me.

Help, God, that I may constantly be ready;

Let nothing turn me from you;

Bring me to Your splendor;

Help complete blessedly;

Come soon; help me out of all distress;

Help me, Lord, through Your blood and death;

Yes, come, Lord Jesus. Amen.

Dr. Johann Olearius, 1671.

I translated "schenket" in the second verse as "has freely given."  More prosaically, it's just "has given," but schenken has a connotation of giving as a present, and I felt that adding "freely" gave at least a hint of this.

In order to avoid a connotation that seemed sort of suicidal, I translated "mein Leben beschließen" in the fourth verse as "close out my life" rather than "end my life."

The last few lines seem to be patterned on part of Revelation 22:20:  "Amen, ja, komm, Herr Jesus!"

As far as I can tell, this hymn isn't present in The Lutheran Hymnal, Lutheran Worship, or The Lutheran Service Book.  According to the Gesangbuch, the text is sung to the tune "Nun freut euch, lieben Chr[isten]."  Here's the arrangement from TLH:

And here's the arrangement from Telemann's Fast allgemeines Evangelisch-Musicalisches Lieder-Buch:

 

"Dich bitt ich, trautes Jesul." (#62)

I've neglected to note the divisions of sections.  This hymn is the first in the section labelled "Lieder am Fest der Reinigung Maria" (Am 2 Februar.)."  "Songs for the Feast of the Purification of Mary (On 2 February)"

German text in the Gesangbuch:

Dich bitt ich, trautes Jesulein,

komm zu mir in das Herze mein,

daß ich an dir hab Lust und Freud,

wie Simeon im Tempel heut.

Denn du mein Heil und Leben bist,

so mir von Gott gegeben ist;

reinge mein herz, läutre mein Muth,

erhalt mich auf dein Wegen gut.

Zeig mir die Bahn mit deinem Licht,

daß ich ja fehl des Himmels nicht;

wend ab von mir all Straf und Pein,

und laß mich gar dein eigen sein.

Dein Antlitz sei auf mich gericht,

im Lebn und Tod verlaß mich nicht,

so will ich gern aus dieser Welt

zu dir wandern, wenn dirs gefällt.

Barth. Helder, +1635.

My prose translation:

I ask You, sweet Jesus,

Come to me in my heart

So that in You I have desire and joy,

Like Simeon in the temple to-day.

For You are my salvation and life

That is given to me by God;

Cleanse my heart; purify my courage;

Keep me on your good path.

Show me the way with Your light

So that I indeed do not lack Heaven;

Turn away from me all pain and torment

And let me be completely Your own.

Turn Your face towards me;

Leave me not in life and death

Thus do I want out of this world

To walk to You, when it pleases You.

Barth. Helder, +1635.

The line "like Simeon in the temple to-day" in the first verse refers to Luke 2.

I'm not completely sure about this, but I think the line "erhalt mich auf dein Wegen gut" may contain a grammatical ambiguity:  "gut" could be either a post-positive adjective modifying "Wegen" (and shorn of its inflected ending in order to rhyme with "Muth" at the end of the previous line) or an adverb modifying the verb "erhalt."  In English, the meaning would be either "keep me on Your good path" or "keep me well on Your path."

As far as I can tell, this hymn isn't present in The Lutheran Hymnal, Lutheran Worship, or The Lutheran Service Book.  According to the Gesangbuch, the text is sung to the tune "Herr Jesu Christ, meins."  Here's the arrangement from TLH:

"Wir danken dir, Herr, insgemein" (#61)

German text in the Gesangbuch:

Wir danken dir, Herr, insgemein

für deines lieben Wortes Schein,

damit du uns hast angeblickt

und unser matthes Herz erquickt.

Wir saßen in des Todes Thal

sehr tief gefangen allzumal.

Hab Dank, du liebstes Jesulein,

daß wir durch dich erlöset sein.

Hilf, daß dein Licht uns leuchten mag

bis an den lieben jüngsten Tag,

und wir auch wandeln jederzeit

den rechten Weg zur Seligkeit.

Du wahrer Mensch und Gottes Sohn,

du König aller Ehren schon,

niemand von uns verdienet hat

solch eine Lieb und große Gnad.

Dein guter Geist uns immer führ,

daß wir von Herzen dienen dir.

Du weißt, o großer Menschenfreund,

wie wir so unvermögend seind.

Nimm an zum Opfer deiner Ehr

die Herzensseufzer, lieber Herr,

damit wir armen Heiden dich

mit Andacht rühmen stetiglich.

Petrus Hagius, +1620.

My prose translation:

We thank You Lord, on the whole

For the appearance of Your dear Word

With it You have lookt at us

And revived our dull hearts.

We sat in the valley of death

Altogether imprisoned very deeply.

[We] have gratitude, You dearest Jesus

That we are released by You.

Help that Your light may enlighten us

Until the dear Judgement Day

And also [that] we walk always

The right way to salvation.

You true man and Son of God,

You King of all honor already,

No one of us has deserved

Such love and great mercy.

Your good Spirit ever leads us

That we serve You from the heart.

You know, O great Friend of man

How we are so incapable.

Accept as an offering to Your honor

The sighs of the heart, dear Lord,

With which we poor Gentiles

Constantly praise You with devotion.

Petrus Hagius, +1620.

"In des Todes Thal" ("in the valley of death") in the second verse may be a reference to Psalm 23:4 ("Even though I walk through the valley of the shadow of death, I will fear no evil..."), but when I lookt in my German Psalter, I discovered that the phrase is a bit different there:  "Und ob ich schon wanderte im finstern Tal, fürchte ich kein Unglück...."

"Hab Dank" in the second verse seems to be a second person singular imperative, but this doesn't seem to make much sense in the context.  In my translation, I rendered it as a first person plural indicative.

As far as I can tell, this hymn isn't in The Lutheran Hymnal, Lutheran Worship, or The Lutheran Service Book.  According to the Gesangbuch, the text is sung to the tune "Vom Himmel hoch da k."  Here's the arrangement from TLH:

"Was fürchtst du Feind" (#60)

German text in the Gesangbuch:

Was fürchtst du Feind Herodes sehr,

daß uns geborn kommt Christ, der Herr?

Er sucht kein sterblich Königreich,

der zu uns bringt sein Himmelreich.

Dem Stern die Weisen folgen nach,

solch Licht zum rechten Licht sie bracht;

sie zeigen mit den Gaben drei,

dies Kind Gott, Mensch und König sei.

Die Tauf im Jordan an sich nahm

das himmelische Gotteslamm,

dadurch, der nie kein Sünde that,

von Sünden uns gewaschen hat.

Ein Wunderwerk da neu geschah,

sechs steinern Krüge man da sah

voll Wassers, das verlor sein Art,

rother Wein durch sein Wort draus ward.

Lob, Ehr und Dank sei dir gesagt,

Christ, geborn von der reinen Magd,

mit Vater und dem Heilgen Geist,

von nun an bis in Ewigkeit.

Dr. M.  Luther, 1541.

(Verdeutschung von Sedulii Hymnus:  Herodes hostis impie.)

My prose translation:

What do you greatly fear, enemy of Herod

That born to us comes Christ, the Lord?

He looks for no mortal kingdom

Who brings to us His Heavenly kingdom.

The wise men follow the star;

Such light brings them to the true Light;

They show with the three gifts

This Child to be God, Man, and King.

The heavenly Lamb of God

Took upon Himself the baptism in the Jordan

Through which He Who never did any sin

Has washed us of sins.

A miracle there happened anew;

One saw six stone jars

Full of water that lost its nature,

Became red wine through His Word.

Praise, honor, and thanks be said to You,

Christ, born of the pure maiden,

With Father and the Holy Ghost,

from now on into eternity.

Dr. M. Luther, 1541.

(German translation of the hymn of Sedulii:  Herodes hostis impie.)

I'm not exactly sure what grammatical case "Herodes" is in.  I'm assuming it's genitive ("of Herod"), but this doesn't seem to make much sense in the context.

The fourth verse describes the Wedding at Cana, recounted in John 2:1-11.

As far as I can tell, this hymn isn't present in The Lutheran Hymnal, Lutheran Worship, or The Lutheran Service Book.  According to the Gesangbuch, the text is sung to "its own melody."

"O König aller Ehren" (#59)

German text in the Gesangbuch:

O König aller Ehren,

Herr Jesu, Davids Sohn,

dein Reich soll ewig währen,

im Himmel ist dein Thron.

Hilf, daß allhie auf Erden

den Menschen weit und breit

dein Reich bekannt mög werden

zur ewgen Seligkeit.

Von deinem Reich auch zeugen

die Leute aus Morgenland;

die Knie sie vor dir beugen,

weil ihnen bist bekannt;

der neu Stern auf dich weiset,

darzu das göttlich Wort,

drum man dich billig preiset,

daß du bist unser Hort.

Du bist ein großer König,

wie uns die Schrift vermeldt;

doch achtest du gar wenig

vergänglich Gut und Geld,

prangst nicht auf einem Rosse,

trägst keine güldne Kron,

sitzt nicht im festen Schlosse,

hier hast du Spott und Hohn.

Doch bist du schön gezieret,

dein Glanz erstreckt sich weit,

dein Güt allzeit floriret

und dein Gerechtigkeit.

Du wollst die Frommen schützen

durch dein Macht und Gewalt,

daß sie im Friede sitzen,

die Bösen stürzen bald.

Du wollst dich mein erbarmen,

in dein Reich nimm mich auf,

deine Güte schenk mir Armen,

und segne meinen lauf.

Mein Feinden wollst du wehren,

dem Teufel, Sünd und Tod,

daß sie mich nicht versehren,

rett mich aus aller Noth.

Du wollst in mir entzünden,

dein Wort, den schönsten Stern,

daß falshe Lehr und Sünden

sein von meim Herzen fern;

hilf, daß ich dich erkenne

und mit der Christenheit

dich meinen König nenne

jetzt und in Ewigkeit.

Martin Behemb (Böhme), 1606.

My prose translation:

O King of all honor,

Lord Jesus, David's Son,

Your kingdom should last forever;

In Heaven is Your throne.

Help that here on Earth

To people far and wide

Your kingdom may be professor

For eternal salvation.

From Your kingdom also testify

To the people of the East;

Their knees they bow before You

Because You are professed to them;

The new star shows the way to You,

To the divine Word;

Therefore, one praises you approvingly,

That You are our refuge.

You are a great king,

Like the Scripture announced to us,

Yet You value very little

Transient property and money,

Do not parade on a steed,

Wear no golden crown,

Do not sit in a secure palace;

Here You have scorn and derision.

Yet You are beautifully adorned;

Your splendor extends widely;

Your goodness forever flourishes

Along with Your righteousness.

You want to protect the devout

By Your might and power

So that they sit in peace

[But] the evil ones will soon fall.

You want to have mercy on me,

Receive me in Your kingdom,

Give Your goodness to me, to a poor man,

And bless my course.

You want to resist my enemies,

The devil, sin, and death,

So that they do not harm me;

Save me out of all misery.

You want to ignite in me

Your Word, the most beautiful star

So that false teaching and sin

Would be far from my heart;

Help that I recognize you

And with Christendom

Call You my King

Now and in eternity.

Martin Behemb (Böhme), 1606.

"Die Knie sie vor dir beugen" ("Their knees they bow before You") in the second verse may be a reference to Philippians 2:10 ("so that at the name of Jesus every knee should bow..."), and "das göttlich Wort" ("the divine Word") seems to be a reference to John 1:1 ("In the beginning was the Word, and the Word was with God, and the Word was God.").

Normally, I would translate "billig" as "cheap," but that doesn't fit the context of its usage in the second verse ("drum man dich billig preiset").  I think it may be a contracted form of "billigend," which means "approvingly."

As far as I can tell, this hymn doesn't appear in The Lutheran Hymnal, Lutheran Worship, or The Lutheran Service Book.  According to the Gesangbuch, the text is sung to the tune "Ich dank dir, lieber Herre."  Here's the TLH arrangement:

"Nun liebe Seel, nun ist es" (#58)

German text in the Gesangbuch:

Nun, liebe Seel, nun ist es Zeit,

wach auf, erwäg mit Lust und Freud,

was Gott an uns gewendet;

sein lieben Sohn

vons Himmels Thron

ins Jammerthal er sendet.

Nicht nur den Juden blos allein,

die seines Geblüts und Stammes sein,

sondern auch allen Heiden

ist aufgericht

dies ewig Licht,

erleuchtet sie mit Freuden.

Der Heiden Erstling wunderlich

durch einen Stern er holt zu sich,

daß sie den Heiland schauen

und ihren Herren

in Andacht ehrn

mit gläubigen Vertrauen.

Nun, die ihr Heiden seid gewest,

begeht mit Dank der Heiden Fest,

laßt eure Stimmen klingen;

laßt ihm zu Ehrn

euch fröhlich hörn

mit freudenreichem Singen.

O Jesu, unser Heil und Licht,

halt über uns dein Angesicht,

mit deinen Strahlen walte,

und mein Gemüth

durch deine Güt

bei deinem Licht erhalte.

Dein Glanz all Finsterniß verzehr,

die trübe Nacht in Licht verkehr,

leit uns auf deinen Wegen,

daß dein Gesicht

und herrlich Licht

wir ewig schauen mögen.

M. Joh. Chr. Arnschwanger, +1696.

My prose translation:

Now, dear soul, now it is time

Wake up, consider with pleasure and joy

What God has spent on us;

His dear Son

From the throne of heaven

He sends into the vale of tears.

Not only for the Jews alone

Who are of His blood and lineage

But all for all nations

Is established

This eternal light,

Enlightens them with joys.

To the nations as a first born strangely

By a star He comes

So that they see the Savior

And honor their Lord

In devotion

With faithful trust.

Now, you who were heathen nations,

Observe the celebration of the nations with thanks

Let your voices sound;

Let Him cheerfully hear you

In honor

With joyful singing.

O Jesus, our Salvation and Light,

Keep Your face over us

With Your radiance prevail

And preserve my mind

By Your goodness

With Your light.

Your splendor consumes all darkness,

Turns the cloudy night into day;

Lead us in Your ways

That Your face

And marvellous light

We may ever see.

M. Joh. Chr. Arnschwanger, +1696.

I'm not too confident in my translation of the first two lines of the third verse, and in a few places throughout the text, I had to move some elements around in order to get a smoother English translation.

I purposely translated "herrlich Licht" as "marvellous light" in order to echo 1 Peter 2:9.

As far as I can tell, this hymn isn't present in The Lutheran Hymnal, Lutheran Worship, or The Lutheran Service Book.  According to the Gesangbuch, the text is sung to the tune "In dich hab ich gehoffet."

"Brich auf und werde lichte" (#57)

German text in the Gesangbuch:

Brich auf und werde lichte,

laß gehn die Nacht zu nichte,

dein Licht kommt her zu dir;

die Herrlichkeit des Herren

glänzt prächtig weit und ferren

und zeigt sich um und über dir.

Zwar finster ist die Erde,

der armen Heiden Heerde

liegt dunkel weit und breit;

dich hat der Herr, dein Leben,

dein Heil und Trost, umgeben

mit großer Ehr und Herrlichkeit.

Die Völker auf der Erden,

so je beschienen werden

durchs klare Sonnenlicht,

die sollen dein Licht kennen,

zum Glanze fröhlich rennen,

der aus der Höh des Himmels bricht.

Heb auf, heb dein Gesichte,

das Volk folgt deinem lichte,

die Welt kömmt ganz zu dir;

sie hat von dir vernommen,

die Söhn und Töchter kommen

und suchen deinen Ruhm und Zier.

Dein Herze wird dir wallen,

wann dir kömmt zu Gefallen

die Anzahl um das Meer;

du wirst die Augen weiden

am Volke vieler Heiden,

so dringt mit Haufen zu dir her.

Es kommen alle Seelen

aus Epha mit Kameelen,

mit Läufern Midian.

Gold wird dir Saba bringen

und Weihrauch, es wird singen

dein Lob und Preis ein jedermann.

Martin Opitz, 1638.

My prose translation:

Burst open and become bright

Let the night go to nothing

Your light comes here to you;

The splendor of the Lord

Shines brilliantly far and wide

And shows itself around and over you.

The earth is truly dark;

The army of the poor nations

Lies dark, far and wide;

The Lord, Your life,

Your salvation and comfort, has surrounded you

With great honor and magnificence.

The peoples on the earth

Will be bathed all the more

By the clear sunlight;

Who should know Your light,

Run cheerfully to the brilliance

That of Heaven breaks out of hell.

Lift up, lift Your face

The people follows Your light

The world comes entirely to You;

It has heard of You

The sons and daughters come

And look for Your fame and ornament.

You heart will surge

When for Your sake

The number comes around the sea;

Your eyes will revel

In the people of many nations

With crowds who press around You.

All souls come

From Ephah with camels,

With walkers of Midian.

Sheba will bring You gold

And incense; everyone will be singing

Your exultation and praise.

Martin Opitz, 1638.

The text is a paraphrase of Isaiah 60:1-6.

This hymn appears (without the sixth verse) as "Arise and Shine in Splendor" in The Lutheran Hymnal (#126), Lutheran Worship (#85), and The Lutheran Service Book (#396).  In all of these hymnals, the text is paired with the tune "O Welt, ich muss dich lassen," but the Gesangbuch lists the tune "Nun ruhen alle Wälder."

Warum machet solche" (#56)

German text in the Gesangbuch:

Warum machet solche Schmerzen,

warum machet solche Pein

der von unbeschnittnem Herzen

dir, o liebes Jesulein,

mit Beschneidung, da du doch

frei von des Gesetzes Joch;

weil du einem Menschenkinde

zwar gleich, doch ganz ohne Sünde.

Für dich darfst du dies nicht dulden,

du bist ja des Bundes Herr;

unsre, unsre großen Schulden,

die so grausam, die so schwer

auf uns liegen, daß es dich

jammert herz- und inniglich,

die trägst du ab, uns zu retten,

die sonst nichts zu zahlen hätten.

Freut, ihr Schulder, euch deswegen,

ja, sei fröhlich, alle Welt,

weil heut anhebt zu erlegen

Gottes Sohn das Lösegeld.

Das Gesetz wird heut erfüllt;

heut wird Gottes Zorn gestillt;

heut macht uns, so sollten sterben,

Gottes Sohn zu Gottes Ergen.

Wer mag recht die Gnad erkennen?

Wer mag dafür dankbar sein?

Herz und Mund soll stets dich nennen

unsern Heiland, Jesulein.

Deine Güte wollen wir

nach Vermögen preisen hier,

weil wir in der Schwachheit wallen;

dort soll baß dein Lob erschallen.

Paul Gerhardt, 1653.

My prose translation:

Why are there such aches

Why are there such pains

Of those of uncircumcised hearts

For You, o dear Jesus,

With circumcision, when You

[Are] free from the yoke of the law;

Because You [are] truly like a child of men

Yet completely without sin.

For Yourself, You may not tolerate this

You are indeed Lord of the bond;

Our, our great faults,

That so awful, that so heavily

Lie on us, so that it

Grieves You sincerely and fervently

That You take [them] away to save us,

Who otherwise would have nothing to pay.

Therefore, rejoice, you debtors;

Yes, be cheerful, all the world

Because to-day God's Son

Is raised to die as ransom.

The law will be fulfilled to-day;

God's wrath will be stilled to-day;

To-day God's Son makes us,

Who should have died, into God's heirs.

Who will recognize the mercy rightly?

Who will be thankful for it?

Heart and mouth should constantly call You

Our Savior, Jesus.

We want to praise Your goodness

To the best of our ability here

Because we are pilgrims in weakness;

There, Your praise should greatly resound.

Paul Gerhardt, 1653.

I had some difficulties with the first verse, and I'm not very confident that my translation is accurate.

There's a great ambiguity in the lines "Herz und Mund soll stets dich nennen / unsern Heiland, Jesulein" ("Heart and mouth should constantly call You / Our Savior, Jesus") in the fourth verse.  That "Jesulein" could be either a vocative or an appositive modifying "Heiland."  Because both heart and mouth are mentioned, there's an echo of Romans 10:10 ("For with the heart one believes and is justified, and with the mouth one confesses and is saved"), although this may be coincidental.

I wasn't sure how to translate "wallen" in the line "weil wir in der Schwachheit wallen" in the fourth verse.  Some of my dictionary's suggestions are "flow," "simmer," "bubble," and "boil," but none of those fits the context.  Eventually, I translated it as "are pilgrims" ("because we are pilgrims...") primarily because that seemed to fit the context and also because I (perhaps wrongly) assumed there was at least a tenuous connection between "wallen" and "wallfahren" (to go on a pilgrimage).

As far as I can tell, this hymn isn't in The Lutheran Hymnal, Lutheran Worship, or The Lutheran Service Book.  According to the Gesangbuch, the text is sung to the tune "Freu dich sehr, o meine S."  Here's the TLH arrangement: