John Wu Ching-hsiung (1899-1986) was a native of Ningbo, Zhejiang, a renowned jurist who studied in Europe and the United States, and served as a professor of law at Soochow University, as a judge and the Acting President of the Shanghai Provisional Court, and as the Vice President of the Commission for the Drafting of the Constitution of the Republic of China, before becoming the Minister of the Republic of China to the Holy See. Wu has written extensively, not only on law but also on Chinese philosophy, and has also written his autobiography, Beyond East and West, in English. Wu was a devout Catholic and had a personal relationship with Chiang Kai-shek (1887-1975). Wu began translating the the Psalms in 1938, and was encouraged by Chiang to translate the entire New Testament, which he corrected in his own handwriting. (…) John Wu Ching-hsiung’s translation of the Psalms (first draft in 1946, revised in 1975) was translated into Literary Chinese in the form of poetic rhyme, with attention paid to the style of writing. According to the content and mood of the different chapters of the original psalm, Wu chose Chinese poetic forms such as tetrameter, pentameter, heptameter [4, 5 or 7 syllables/Chinese characters per stanza], and the [less formal] Sao style, and sometimes more than two poetic forms were used in a single poem. (Source: Simon Wong)

John Wu Ching-hsiung himself talks about his celebrated and much-admired (though difficult-to-understand) translation in his aforementioned autobiography: (Click or tap here to see)

“Nothing could have been farther from my mind than to translate the Bible or any parts of it with a view to publishing it as an authorized version. I had rendered some of the Psalms into Chinese verse, but that was done as a part of my private devotion and as a literary hobby. When I was in Hongkong in 1938, I had come to know Madame H. H. Kung [Soong Ai-ling], and as she was deeply interested in the Bible, I gave her about a dozen pieces of my amateurish work just for her own enjoyment. What was my surprise when, the next time I saw her, she told me, “My sister [Soong Mei-ling] has written to say that the Generalissimo [Chiang Kai-shek] likes your translation of the Psalms very much, especially the first, the fifteenth, and the twenty-third, the Psalm of the Good Shepherd!”

“In the Autumn of 1940, when I was in Chungking, the Generalissimo invited me several times to lunch with him and expressed his appreciation of the few pieces that he had read. So I sent him some more. A few days later I received a letter from Madame Chiang [Soong Mei-ling], dated September 21, 1940, in which she said that they both liked my translation of the few Psalms I had sent them. ‘For many years,’ she wrote, ‘the Generalissimo has been wanting to have a really adequate and readable Wen-li (literary) translation of the Bible. He has never been able to find anyone who could undertake the matter.’ The letter ends up by saying that I should take up the job and that ‘the Generalissimo would gladly finance the undertaking of this work.’

“After some preliminary study of the commentaries, I started my work with the Psalms on January 6, 1943, the Feast of the Epiphany.

“I had three thousand years of Chinese literature to draw upon. The Chinese vocabulary for describing the beauties of nature is so rich that I seldom failed to find a word, a phrase, and sometimes even a whole line to fit the scene. But what makes such Psalms so unique is that they bring an intimate knowledge of the Creator to bear upon a loving observation of things of nature. I think one of the reasons why my translation is so well received by the Chinese scholars is that I have made the Psalms read like native poems written by a Chinese, who happens to be a Christian. Thus to my countrymen they are at once familiar and new — not so familiar as to be jejune, and not so new as to be bizarre. I did not publish it as a literal translation, but only as a paraphrase.

“To my greatest surprise, [my translation of the Psalms] sold like hot dogs. The popularity of that work was beyond my fondest dreams. Numberless papers and periodicals, irrespective of religion, published reviews too good to be true. I was very much tickled when I saw the opening verse of the first Psalm used as a headline on the front page of one of the non-religious dailies.”

A contemporary researcher (Lindblom 2021) mentions this about Wu’s translation: “Wu created a unique and personal work of sacred art that bears the imprint of his own admitted love and devotion, a landmark achievement comparable to Antoni Gaudi’s Basilica of the Sagrada Família in Barcelona, Spain. Although its use is still somewhat limited today, it continues to attract readers for the aforementioned qualities, and continues to be used in prayers and music by those who desire beauty and an authentic Chinese-sounding text that draws from China’s ancient traditions.”

The translation of Psalm 32 from the 1946 edition is in tetrameter and the rhyme schemes are -ou, -ui, -ao, -u, and -uan (the 1946 edition did not have verse numbers either):

懺悔吟之二【承罪】

其罪獲赦。其過見宥。樂哉斯人。主恩寬厚。
主不見罪。眞心痛悔。樂哉斯人。主恩似海。
我昔有罪。不肯自招。呻吟不輟。生趣日消。 聖手所指。暮暮朝朝。夏日相逼。我體枯焦。 我既自承。求主寬饒。誓言直告。罪痕斯銷。
傳語虔信。及時祈主。洪水不犯。主實砥柱。 救爾於厄。脫爾於罟。轉泣為歌。錫爾多祜。 教爾小子。示爾以路。我目所視。毋失爾步。 勿效拗騾。不甘馴御。載鞭載勒。斯知去處。 哀哉不肖。自求撻楚。謙謙君子。惟主是怙。
賢人懷主。方寸常寬。清明在躬。云何不歡。

Transcription into Roman alphabet with the rhyme scheme highlighted:

chàn huǐ yín zhī èr 【chéng zuì】

qí zuì huò shè 。 qí guò jiàn yòu 。 lè zāi sī rén 。 zhǔ ēn kuān hòu 。
zhǔ bù jiàn zuì 。 zhēn xīn tòng huǐ 。 lè zāi sī rén 。 zhǔ ēn sì hǎi 。
wǒ xī yǒu zuì 。 bù kěn zì zhāo 。 shēn yín bù chuò 。 shēng qù rì xiāo 。 shèng shǒu suǒ zhǐ 。 mù mù zhāo zhāo 。 xià rì xiāng bī 。 wǒ tǐ kū jiāo 。 wǒ jì zì chéng 。 qiú zhǔ kuān ráo 。 shì yán zhí gào 。 zuì hén sī xiāo 。
chuán yǔ qián xìn 。 jí shí qí zhǔ 。 hóng shuǐ bù fàn 。 zhǔ shí dǐ zhù 。 jiù ěr yú è 。 tuō ěr yú gǔ 。 zhuǎn qì wéi gē 。 xī ěr duō hù 。 jiào ěr xiǎo zǐ 。 shì ěr yǐ lù 。 wǒ mù suǒ shì 。 wú shī ěr bù 。 wù xiào ǎo luó 。 bù gān xùn yù 。 zài biān zài lè 。 sī zhī qù chǔ 。 āi zāi bù xiāo 。 zì qiú tà chǔ 。 qiān qiān jūn zǐ 。 wéi zhǔ shì hù 。
xián rén huái zhǔ 。 fāng cùn cháng kuān 。 qīng míng zài gōng 。 yún hé bù huān 。

With thanks to Simon Wong.

John Wu Ching-hsiung (1899-1986) was a native of Ningbo, Zhejiang, a renowned jurist who studied in Europe and the United States, and served as a professor of law at Soochow University, as a judge and the Acting President of the Shanghai Provisional Court, and as the Vice President of the Commission for the Drafting of the Constitution of the Republic of China, before becoming the Minister of the Republic of China to the Holy See. Wu has written extensively, not only on law but also on Chinese philosophy, and has also written his autobiography, Beyond East and West, in English. Wu was a devout Catholic and had a personal relationship with Chiang Kai-shek (1887-1975). Wu began translating the the Psalms in 1938, and was encouraged by Chiang to translate the entire New Testament, which he corrected in his own handwriting. (…) John Wu Ching-hsiung’s translation of the Psalms (first draft in 1946, revised in 1975) was translated into Literary Chinese in the form of poetic rhyme, with attention paid to the style of writing. According to the content and mood of the different chapters of the original psalm, Wu chose Chinese poetic forms such as tetrameter, pentameter, heptameter [4, 5 or 7 syllables/Chinese characters per stanza], and the [less formal] Sao style, and sometimes more than two poetic forms were used in a single poem. (Source: Simon Wong)

John Wu Ching-hsiung himself talks about his celebrated and much-admired (though difficult-to-understand) translation in his aforementioned autobiography: (Click or tap here to see)

“Nothing could have been farther from my mind than to translate the Bible or any parts of it with a view to publishing it as an authorized version. I had rendered some of the Psalms into Chinese verse, but that was done as a part of my private devotion and as a literary hobby. When I was in Hongkong in 1938, I had come to know Madame H. H. Kung [Soong Ai-ling], and as she was deeply interested in the Bible, I gave her about a dozen pieces of my amateurish work just for her own enjoyment. What was my surprise when, the next time I saw her, she told me, “My sister [Soong Mei-ling] has written to say that the Generalissimo [Chiang Kai-shek] likes your translation of the Psalms very much, especially the first, the fifteenth, and the twenty-third, the Psalm of the Good Shepherd!”

“In the Autumn of 1940, when I was in Chungking, the Generalissimo invited me several times to lunch with him and expressed his appreciation of the few pieces that he had read. So I sent him some more. A few days later I received a letter from Madame Chiang [Soong Mei-ling], dated September 21, 1940, in which she said that they both liked my translation of the few Psalms I had sent them. ‘For many years,’ she wrote, ‘the Generalissimo has been wanting to have a really adequate and readable Wen-li (literary) translation of the Bible. He has never been able to find anyone who could undertake the matter.’ The letter ends up by saying that I should take up the job and that ‘the Generalissimo would gladly finance the undertaking of this work.’

“After some preliminary study of the commentaries, I started my work with the Psalms on January 6, 1943, the Feast of the Epiphany.

“I had three thousand years of Chinese literature to draw upon. The Chinese vocabulary for describing the beauties of nature is so rich that I seldom failed to find a word, a phrase, and sometimes even a whole line to fit the scene. But what makes such Psalms so unique is that they bring an intimate knowledge of the Creator to bear upon a loving observation of things of nature. I think one of the reasons why my translation is so well received by the Chinese scholars is that I have made the Psalms read like native poems written by a Chinese, who happens to be a Christian. Thus to my countrymen they are at once familiar and new — not so familiar as to be jejune, and not so new as to be bizarre. I did not publish it as a literal translation, but only as a paraphrase.

“To my greatest surprise, [my translation of the Psalms] sold like hot dogs. The popularity of that work was beyond my fondest dreams. Numberless papers and periodicals, irrespective of religion, published reviews too good to be true. I was very much tickled when I saw the opening verse of the first Psalm used as a headline on the front page of one of the non-religious dailies.”

A contemporary researcher (Lindblom 2021) mentions this about Wu’s translation: “Wu created a unique and personal work of sacred art that bears the imprint of his own admitted love and devotion, a landmark achievement comparable to Antoni Gaudi’s Basilica of the Sagrada Família in Barcelona, Spain. Although its use is still somewhat limited today, it continues to attract readers for the aforementioned qualities, and continues to be used in prayers and music by those who desire beauty and an authentic Chinese-sounding text that draws from China’s ancient traditions.”

The translation of Psalm 33 from the 1946 edition is mostly in pentameter and heptameter (the 1946 edition did not have verse numbers either):

新歌一曲

我告諸善人。歡躍主懷裏。頌聲出諸口。盡善且盡美。 何以頌主德。鼓琴復鼓瑟。 何以咏主榮。新歌奏一闋。彈者盡其藝。歌聲務和協。 主言皆正直。主行皆篤實。 所樂惟仁義。慈愛被八極。 發號成諸天。噓氣生萬物。 海水壺中貯。諸淵庫中集。 眾生當畏主。宇宙亦震慄。 主乃造化宰。萬有應聲出。 列國與兆民千算亦何益。 何如主一算。萬古永不易。 奉主之國必發達。承恩之民安且逸。
主在天庭上。垂視眾生靈。 主自聖宮中。俯察萬國民。 既造人靈心。亦欲觀其行。
君王兵雖多。不能必制勝。 勇士力拔山。不能保其命。馬蕭蕭。車轔轔。窮兵黷武殃及身。 神目所青睞。惟在虔敬人。一心望主者。必得沐甘霖。 大難得不死。饑饉亦能生。 一切無足恃。可恃惟眞神。 心愛主之道。仰賴主之名。 鑒我耿耿望。賜我無窮恩。

Transcription into Roman alphabet:

xīn gē yī qū

wǒ gào zhū shàn rén 。 huān yuè zhǔ huái lǐ 。 sòng shēng chū zhū kǒu 。 jìn shàn qiě jìn měi 。 hé yǐ sòng zhǔ dé 。 gǔ qín fù gǔ sè 。 hé yǐ yǒng zhǔ róng 。 xīn gē zòu yī què 。 dàn zhě jìn qí yì 。 gē shēng wù hé xié 。 zhǔ yán jiē zhèng zhí 。 zhǔ xíng jiē dǔ shí 。 suǒ lè wéi rén yì 。 cí ài bèi bā jí 。 fā hào chéng zhū tiān 。 xū qì shēng wàn wù 。 hǎi shuǐ hú zhōng zhù 。 zhū yuān kù zhōng jí 。 zhòng shēng dāng wèi zhǔ 。 yǔ zhòu yì zhèn lì 。 zhǔ nǎi zào huà zǎi 。 wàn yǒu yīng shēng chū 。 liè guó yǔ zhào mín qiān suàn yì hé yì 。 hé rú zhǔ yī suàn 。 wàn gǔ yǒng bù yì 。 fèng zhǔ zhī guó bì fā dá 。 chéng ēn zhī mín ān qiě yì 。
zhǔ zài tiān tíng shàng 。 chuí shì zhòng shēng líng 。 zhǔ zì shèng gōng zhōng 。 fǔ chá wàn guó mín 。 jì zào rén líng xīn 。 yì yù guān qí xíng 。
jūn wáng bīng suī duō 。 bù néng bì zhì shèng 。 yǒng shì lì bá shān 。 bù néng bǎo qí mìng 。 mǎ xiāo xiāo 。 chē lín lín 。 qióng bīng dú wǔ yāng jí shēn 。 shén mù suǒ qīng lài 。 wéi zài qián jìng rén 。 yī xīn wàng zhǔ zhě 。 bì dé mù gān lín 。 dà nán dé bù sǐ 。 jī jǐn yì néng shēng 。 yī qiē wú zú shì 。 kě shì wéi zhēn shén 。 xīn ài zhǔ zhī dào 。 yǎng lài zhǔ zhī míng 。 jiàn wǒ gěng gěng wàng 。 cì wǒ wú qióng ēn 。

With thanks to Simon Wong.

John Wu Ching-hsiung (1899-1986) was a native of Ningbo, Zhejiang, a renowned jurist who studied in Europe and the United States, and served as a professor of law at Soochow University, as a judge and the Acting President of the Shanghai Provisional Court, and as the Vice President of the Commission for the Drafting of the Constitution of the Republic of China, before becoming the Minister of the Republic of China to the Holy See. Wu has written extensively, not only on law but also on Chinese philosophy, and has also written his autobiography, Beyond East and West, in English. Wu was a devout Catholic and had a personal relationship with Chiang Kai-shek (1887-1975). Wu began translating the the Psalms in 1938, and was encouraged by Chiang to translate the entire New Testament, which he corrected in his own handwriting. (…) John Wu Ching-hsiung’s translation of the Psalms (first draft in 1946, revised in 1975) was translated into Literary Chinese in the form of poetic rhyme, with attention paid to the style of writing. According to the content and mood of the different chapters of the original psalm, Wu chose Chinese poetic forms such as tetrameter, pentameter, heptameter [4, 5 or 7 syllables/Chinese characters per stanza], and the [less formal] Sao style, and sometimes more than two poetic forms were used in a single poem. (Source: Simon Wong)

John Wu Ching-hsiung himself talks about his celebrated and much-admired (though difficult-to-understand) translation in his aforementioned autobiography: (Click or tap here to see)

“Nothing could have been farther from my mind than to translate the Bible or any parts of it with a view to publishing it as an authorized version. I had rendered some of the Psalms into Chinese verse, but that was done as a part of my private devotion and as a literary hobby. When I was in Hongkong in 1938, I had come to know Madame H. H. Kung [Soong Ai-ling], and as she was deeply interested in the Bible, I gave her about a dozen pieces of my amateurish work just for her own enjoyment. What was my surprise when, the next time I saw her, she told me, “My sister [Soong Mei-ling] has written to say that the Generalissimo [Chiang Kai-shek] likes your translation of the Psalms very much, especially the first, the fifteenth, and the twenty-third, the Psalm of the Good Shepherd!”

“In the Autumn of 1940, when I was in Chungking, the Generalissimo invited me several times to lunch with him and expressed his appreciation of the few pieces that he had read. So I sent him some more. A few days later I received a letter from Madame Chiang [Soong Mei-ling], dated September 21, 1940, in which she said that they both liked my translation of the few Psalms I had sent them. ‘For many years,’ she wrote, ‘the Generalissimo has been wanting to have a really adequate and readable Wen-li (literary) translation of the Bible. He has never been able to find anyone who could undertake the matter.’ The letter ends up by saying that I should take up the job and that ‘the Generalissimo would gladly finance the undertaking of this work.’

“After some preliminary study of the commentaries, I started my work with the Psalms on January 6, 1943, the Feast of the Epiphany.

“I had three thousand years of Chinese literature to draw upon. The Chinese vocabulary for describing the beauties of nature is so rich that I seldom failed to find a word, a phrase, and sometimes even a whole line to fit the scene. But what makes such Psalms so unique is that they bring an intimate knowledge of the Creator to bear upon a loving observation of things of nature. I think one of the reasons why my translation is so well received by the Chinese scholars is that I have made the Psalms read like native poems written by a Chinese, who happens to be a Christian. Thus to my countrymen they are at once familiar and new — not so familiar as to be jejune, and not so new as to be bizarre. I did not publish it as a literal translation, but only as a paraphrase.

“To my greatest surprise, [my translation of the Psalms] sold like hot dogs. The popularity of that work was beyond my fondest dreams. Numberless papers and periodicals, irrespective of religion, published reviews too good to be true. I was very much tickled when I saw the opening verse of the first Psalm used as a headline on the front page of one of the non-religious dailies.”

A contemporary researcher (Lindblom 2021) mentions this about Wu’s translation: “Wu created a unique and personal work of sacred art that bears the imprint of his own admitted love and devotion, a landmark achievement comparable to Antoni Gaudi’s Basilica of the Sagrada Família in Barcelona, Spain. Although its use is still somewhat limited today, it continues to attract readers for the aforementioned qualities, and continues to be used in prayers and music by those who desire beauty and an authentic Chinese-sounding text that draws from China’s ancient traditions.”

The translation of Psalm 34 from the 1946 edition is in pentameter and the rhyme schemes are -en, -ei, and -ang (the 1946 edition did not have verse numbers either):

知味

誦主願無間。美辭恆在脣。 中心弘玄德。謙者必樂聞。 我歌爾應和。相與崇眞神。 拯我出眾難。可不感洪恩。
懷主斯常樂。睟面盎於背。終身不承羞。俯仰無怍愧。 即如此區區。備受主之惠。昔日處困厄。今日慶歡慰。 寅畏邀主護。天神周身圍。 願我眾兄弟。一嘗主之味。其味實無窮。親嘗始知美。
敬主邀天休。所需百無缺。 壯獅有時飢。忠徒莫不適。 願將敬主道。諄諄誨子姪。 授爾立身法。傳爾壽康訣。 謹守爾之舌。莠言愼毋說。謹守爾之唇。詭詐愼毋出。 棄惡勉行善。和睦最可悅。 主目所樂視。賢者之行實。主耳所樂聽。賢者之陳述。 作惡激天怒。身死名亦滅。 賢者求見應。處困不終日。 傷心承溫燠。哀慟見矜恤。
君子固多難。恃主終致祥。 主必全其身。百骸渾無傷。 惡人死於惡。仇善祇速亡。 忠魂必見贖。托主終無殃。

Transcription into Roman alphabet with the rhyme scheme highlighted:

zhī wèi

sòng zhǔ yuàn wú jiān 。 měi cí héng zài chún 。 zhōng xīn hóng xuán dé 。 qiān zhě bì lè wén 。 wǒ gē ěr yīng hé 。 xiāng yǔ chóng zhēn shén 。 zhěng wǒ chū zhòng nán 。 kě bù gǎn hóng ēn 。
huái zhǔ sī cháng lè 。 suì miàn àng yú bèi 。 zhōng shēn bù chéng xiū 。 fǔ yǎng wú zuò kuì 。 jí rú cǐ qū qū 。 bèi shòu zhǔ zhī huì 。 xī rì chǔ kùn è 。 jīn rì qìng huān wèi 。 yín wèi yāo zhǔ hù 。 tiān shén zhōu shēn wéi 。 yuàn wǒ zhòng xiōng dì 。 yī cháng zhǔ zhī wèi 。 qí wèi shí wú qióng 。 qīn cháng shǐ zhī měi 。
jìng zhǔ yāo tiān xiū 。 suǒ xū bǎi wú quē 。 zhuàng shī yǒu shí jī 。 zhōng tú mò bù shì 。 yuàn jiāng jìng zhǔ dào 。 zhūn zhūn huì zǐ zhí 。 shòu ěr lì shēn fǎ 。 chuán ěr shòu kāng jué 。 jǐn shǒu ěr zhī shé 。 yǒu yán shèn wú shuō 。 jǐn shǒu ěr zhī chún 。 guǐ zhà shèn wú chū 。 qì è miǎn xíng shàn 。 hé mù zuì kě yuè 。 zhǔ mù suǒ lè shì 。 xián zhě zhī xíng shí 。 zhǔ ěr suǒ lè tīng 。 xián zhě zhī chén shù 。 zuò è jī tiān nù 。 shēn sǐ míng yì miè 。 xián zhě qiú jiàn yīng 。 chǔ kùn bù zhōng rì 。 shāng xīn chéng wēn yù 。 āi tòng jiàn jīn xù 。
jūn zǐ gù duō nán 。 shì zhǔ zhōng zhì xiáng 。 zhǔ bì quán qí shēn 。 bǎi hái hún wú shāng 。 è rén sǐ yú è 。 chóu shàn qí sù wáng 。 zhōng hún bì jiàn shú 。 tuō zhǔ zhōng wú yāng 。

With thanks to Simon Wong.