33. For example, EG 119,5 (= GL 230,5), text by Bartholomäus Gesius (1601), based on Coelos ascendit hodie from the sixteenth century.

34. GL 550,6, text Jesu dulcis memoria (twelfth century), translated by Friedrich Dörr in 1969.

35. Text by Lorenz Lorenzen (1700).

36. Tid (time) occurs fifty times (four of these times as framtid [future]); evig (eternal) and evighet (eternity), etc., occur 103 times; tid (time) occurs in combination with evighet (eternity); and evig(a) tid(er) (eternal time[s]) occurs nineteen times.

37. Dag (day) and/or natt (night) appear approximately seventy times, while morgon (morning) and/or afton (evening) appear only twelve times.

38. Tid (time) occurs thirteen times, and framtid (future) occurs once; evig (eternal) occurs six times, and evighet (eternity) occurs eight times.

39. Eternal, everlasting, endless/unending, eternity appear eighty-three times; ever/evermore appear seventy-one times; and age, time, future appear thirty-six times.

40. This is found a total of 104 times, with day clearly dominating (ca. fifty times); today occurs eleven times.

41. A total of twenty-two times; day is also the dominant term here (ten times); today occurs five times.

42. Eternity terminology in the broad sense appears ten times; in the strict sense, it occurs only three times (eternal twice and everlasting once).

43. In contrast to EG, Svps, and GL, AHB and SA are not organized according to the church year. SA cannot be divided according to the festivals of the church year. The study of AHB, on the other hand, could be based on the list entitled, "Hymns for the Church's Year," which was printed in the index section on p. li.

44. The categories "Passion" in the EG and "Fastan" (Lent) in Sv ps correspond to each other. The corresponding categories in the AHB are "Lent," "Passiontide," "Palm Sunday," and "Good Friday."

45. In GL, this includes Ascension Day.

46. Various categories are found in the individual hymnals: "Tod und Vollendung" (death and consummation) (GL), "Sterben und ewiges Leben" (dying and eternal life), "Bestattung" (burial) (EG), "All Saints' Day and All Souls' Day"(AHB), "Himlen" (heaven) (Svps), "Livets gava och gräns" (the gift and limitation of life) (Svps and Pspo), and "Sjuk-dom, lidande och död" (illness, suffering, and death) (Pspo).

47. The first figure in the parentheses refers to the number of passages in the EG; the second to that in the GL.

48. Of the thirty hymns dealing with the topic Loben und Danken (Giving Praise and Thanks) (nos. 316-340 and 640-644), only two texts were written during the twentieth century. Five of the twenty-four hymns in the group dealing with Sterben und ewiges Leben (dying and eternal life) (516-535 and 688-691) come from the twentieth century. For the modern topic of Angst und Vertrauen (fear and trust), which did not exist as such in the predecessor of the EG, the Evangelisches Kirchengesangbuch (the Protestant Hymnal), which contains twenty-four hymns, the figure is higher; here, the text of nine hymns originated after 1900. Of twenty-seven Easter hymns (99-118 and 571-577), seven have texts from the twentieth century.

49. The Sv ps gives several translation and/or revision dates for many hymns, which makes an age determination of the time terminology very difficult. In the AHB, a certain inaccuracy cannot be avoided, since it specifies biographical data of the authors rather than the years in which the texts were written. With this qualification, the following distribution of AHB hymn texts containing time terminology has been determined: 40.5 percent from the nineteenth century, 33.8 percent from the twentieth century, 21.6 percent from the eighteenth century, 2.7 percent from the seventeenth century, and 1.4 percent from the sixteenth century. As a comparison, we have taken the age distribution of texts from two subject areas: In "God: In Creation, Providence, and Redemption" (nos. 1—120), 34.7 percent came from the twentieth century; 31.4 percent from the nineteenth century; 22.3 percent from the eighteenth century; 10.7 percent from the seventeenth century; and 0.8 percent from the sixteenth century. In The Church: Its Life and Witness" (nos. 342-402), 41.0 percent originated during the nineteenth century, 29.5 percent during the eighteenth century; 19.7 percent during the twentieth century, and 9.8 percent during the seventeenth century. Here, therefore, we find no significant deviations to derive peculiarities for the age distribution of time terminology.

50. A total of only five times.

51. To my knowledge, this appears only once, namely, in GL 706,3. The text Te Deum (fourth century) was translated by Romano Guardini in 1950.

52. In a total of ca. 640 examined passages containing eternity terminology

53. See GL 137,2, text based on Dies est laetitiae (ca. 1320), translated by Maria L. Thurmair in 1969; EG 359,6, text by Kurt Müller-Osten (1941); EG 393,11, text by Gerhard Ter-steegen (1738); EG 630(631)4, text by Matthias Jorissen (1793).

54. GL 706,4, text Te Deum (fourth century), translated by Romano Guardini in 1950.

55. Seventy-six times. The plural forms occur primarily in a set phrase: "i evigheter(na)s evighet" (in the eternity of eternity[ies]).

56. Among these: evighetens värld (world of eternity), var (spring), tröst (comfort), ljus (light), sommar (summer), nya liv (new life), sköna dag (beautiful day), brunnar (fountains), ro (rest), frid (peace), land (land).

57. Tid(er), thirty-two times.

58. Liv(et), twenty-one times.

59. Ljus and väl, nine times each; frid, seven times; and fed, twice.

60. The word (sabbats)ro, six times, and (sabbats)vila, four times (Sabbath [rest]); nad (grace), three times; fröjder (joys), four times; nöd (need), three times; and död (death), three times.

61. Fader, four times; konung, twice; den Gode, makt och ära, härlighet, barmhärtighet, rad, lag, förbund, tron, kors.

62. The term (lov)sang, three times; halleluja, jubel, glädje, tröst, rikedom, fukt, ordet.

63. Försoning, paradis, boning, three times; sällhet, sommarskrud, högtidssal.

66. Sv ps 368,1.4: "Blas pä mig skaparvind, eviga andedräkt . . ."; text by Anders Frostenson (1969), based on Edwin Hatch (1835-89).

67. Sv ps 228,2: ". . . Kring helga nattvardsbordet . . . möter han de sina, en evig kär-leks tolk . . ."; text by Göran Widmark (1945), revised.

68. Two occurrences each of i evigheters evighet (in an eternity of eternities) and fran evighet till evighet (from eternity to eternity).

70. ". . . i evig enlighet med Guds kalender" (Pspo 883,2, text by Gulli Lundström-Michanek [1949]).

71. Eternal life or life eternal.

72. SA 13,1: "... I trust in your eternal name, beyond all changes still the same . . . ," text by Donald Hughes (1911-67); SA 74,5: ". . . the everlasting Name . . . ," text by Timothy Dudley-Smith (1926-) based on Psalm 91(90).

73. SA 60,3: "... for ever by your victory is God's eternal love proclaimed . . . text by Alan Gaunt (1935); SA 89,3: ". . . His vict'ry over death is th'eternal sign of God's love for us ... ," text by Mimi Farra (1975).

74. SA 40,3: ". . . everlasting Son of God . . . ," text by Christopher Idle (1938-); SA 50,1: ". . . the sound and sight of heaven's everlasting feast," text by Erik Routley (1917—82); SA 11,2: ". . . the eternal purpose which their Father shall fulfil . . . ," text by Norman Elliott (1893—1973), revised.

75. For ay is also included in this figure (four times).

76. One hundred times.

77. Twice.

78. Nine times.

80. Forty-four times.

81. Seventeen times.

82. Twenty-three times.

83. In AHB and SA, the first figure given in the last two columns refers each time to eternity terminology in the strict (literal) sense, and the second figure refers to eternity terminology in the broad sense.

84. Compound and derivative nouns, such as Morgenglanz (morning glory), Stundlein (a short while), aftonstund (evening hour), and fodslotimma (hour of birth) have been included here.

85. Cf. GL 263,1, text based on Albert Curtz (1659) (Psalm 19).

86. These exceptions include AHB 102,6, text by James P. McAuley (1917—76); Sv ps 413, text by Svein Ellingsen (1975) and Britt G. Hallqvist (1978); EG490,1, text by Karl Albrecht Hoppl (1958), based on the English lyrics "The day thou gavest, Lord, is ended" by John F. Ellerton (1870). In more recent hymns, night can also be portrayed positively as the time of rest and peace, in contrast to the stress of daytime, e.g., Pspo 858, text by Sigurbjorn Einarsson (1980), Swedish by Jonas Jonson (1992).

87. Here, all compound nouns, such as, summertime, winter storm, etc., have been included.

88. Summer is found six times, winter once, and spring once.

89. A total of about ten times.

90. In Sv ps, in five out of ninety places where seasons are mentioned, and in Pspo, in three out of twenty-seven places.

91. Approximately twice as frequently as in Sv ps.

92. The following table (data in percent of all time indications) provides an overview of the frequency of everyday terminology and seasonal terminology in pure or combined forms:

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