The Hebrew that is translated as “deer” in English is translated as Kupsabiny as “bush duiker .”
complete verse (Psalm 18:33)
Following are a number of back-translations as well as a sample translation for translators of Psalm 18:33:
- Chichewa Contempary Chichewa translation, 2002/2016:
“He turns my feet to be like those of a female deer;
He helps me to stand on top of the mountain.” (Source: Mawu a Mulungu mu Chichewa Chalero Back Translation) - Newari:
“He makes my feet like the feet of a deer.
And even in the high places, I am able to stand.” (Source: Newari Back Translation) - Hiligaynon:
“You (sing.) strengthen my feet like the feet of a deer,
so-that I can-bear the ascent/going-up to the high places.” (Source: Hiligaynon Back Translation) - Eastern Bru:
“The Lord allows me to go feeling good like a deer going up a mountain. At that place he allows me to be secure.” (Source: Bru Back Translation) - Laarim:
“He made my feet to stay like the ones of antelope.
he made me to stand firm up in mountain.” (Source: Laarim Back Translation) - Nyakyusa-Ngonde (back-translation into Swahili):
“Anaimarisha miguu yangu kama vile kulungu,
ananifanya kukimbia milimani.” (Source: Nyakyusa Back Translation) - English:
“He enables me to walk swiftly without stumbling,
like a deer walks/runs in the mountains.” (Source: Translation for Translators)
pronoun for "God"
God transcends gender, but most languages are limited to grammatical gender expressed in pronouns. In the case of English, this is traditionally confined to “he” (or in the forms “his,” “him,” and “himself”), “she” (and “her,” “hers,” and “herself”), and “it” (and “its” and “itself”).
Modern Mandarin Chinese, however, offers another possibility. Here, the third-person singular pronoun is always pronounced the same (tā), but it is written differently according to its gender (他 is “he,” 她 is “she,” and 它/牠 is “it” and their respective derivative forms). In each of these characters, the first (or upper) part defines the gender (man, woman, or thing/animal), while the second element gives the clue to its pronunciation.
In 1930, after a full century with dozens of Chinese translations, Bible translator Wang Yuande (王元德) coined a new “godly” pronoun: 祂. Chinese readers immediately knew how to pronounce it: tā. But they also recognized that the first part of that character, signifying something spiritual, clarified that each person of the Trinity has no gender aside from being God.
While the most important Protestant and Catholic Chinese versions respectively have opted not to use 祂, some Bible translations do and it is widely used in hymnals and other Christian materials. Among the translations that use 祂 to refer to “God” were early versions of Lü Zhenzhong’s (呂振中) version (New Testament: 1946, complete Bible: 1970). R.P. Kramers (in The Bible Translator 1956, p. 152ff. ) explains why later versions of Lü’s translation did not continue with this practice: “This new way of writing ‘He,’ however, has created a minor problem of its own: must this polite form be used whenever Jesus is referred to? Lü follows the rule that, wherever Jesus is referred to as a human being, the normal tā (他) is written; where he is referred to as divine, especially after the ascension, the reverential tā (祂) is used.”
In Kouya, Godié, Northern Grebo, Eastern Krahn, Western Krahn, and Guiberoua Béte, all languages of the Kru family in Western Africa, a different kind of systems of pronouns is used (click or tap here to read more):
In that system one kind of pronoun is used for humans (male and female alike) and one for natural elements, non-liquid masses, and some spiritual entities (one other is used for large animals and another one for miscellaneous items). While in these languages the pronoun for spiritual entities used to be employed when referring to God, this has changed into the use of the human pronoun.
Lynell Zogbo (in The Bible Translator 1989, p. 401ff. ) explains in the following way: “From informal discussions with young Christians especially, it would appear that, at least for some people, the experience and/or concepts of Christianity are affecting the choice of pronoun for God. Some people explain that God is no longer ‘far away,’ but is somehow tangible and personal. For these speakers God has shifted over into the human category.”
In Kouya, God (the Father) and Jesus are referred to with the human pronoun ɔ, whereas the Holy Spirit is referred to with a non-human pronoun. (Northern Grebo and Western Krahn make a similar distinction.)
Eddie Arthur, a former Kouya Bible translation consultant, says the following: “We tried to insist that this shouldn’t happen, but the Kouya team members were insistent that the human pronoun for the Spirit would not work.”
In Burmese, the pronoun ko taw (ကိုယ်တော်) is used either as 2nd person (you) or 3rd person (he, him, his) reference. “This term clearly has its root in the religious language in Burmese. No ordinary persons are addressed or known by this pronoun because it is reserved for Buddhist monks, famous religious teachers, and in the case of Christianity, the Trinity.” (Source: Gam Seng Shae in The Bible Translator 2002, p. 202ff. )
In Thai, the pronoun phra`ong (พระองค์) is used, a gender-neutral pronoun which must refer to a previously introduced royal or divine being. Similarly, in Northern Khmer, which is spoken in Thailand, “an honorific divine pronoun” is used for the pronoun referring to the persons of the Trinity (source: David Thomas in The Bible Translator 1993, p. 445 ). In Urak Lawoi’, another language spoken in Thailand, the translation often uses tuhat (ตูฮัด) — “God” — ”as a divine pronoun where Thai has phra’ong even though it’s actually a noun.” (Source for Thai and Urak Lawoi’: Stephen Pattemore)
The English “Contemporary Torah” addresses the question of God and gendered pronouns by mostly avoiding pronouns in the first five books of the Hebrew Bible/Old Testament (unless God is referred to as “lord,” “father,” “king,” or “warrior”). It does that by either using passive constructs (“He gave us” vs. “we were given”), by using the adjective “divine” or by using “God” rather than a pronoun.
Some Protestant and Orthodox English Bibles use a referential capitalized spelling when referring to the persons of the Trinity with “He,” “His,” “Him,” or “Himself.” This includes for instance the New American Standard Bible or The Orthodox New Testament, but most translations do not. Two other languages where this is also done (in most Bible translations) are the closely related Indonesian and Malay. In both languages this follows the language usage according to the Qur’an, which in turn predicts that usage (see Soesilo in The Bible Translator 1991, p. 442ff. and The Bible Translator 1997, p. 433ff. ).
See also first person pronoun referring to God.
Learn more on Bible Odyssey: Gender of God .
Translation: Chinese
在现代汉语中,第三人称单数代词的读音都是一样的(tā),但是写法并不一样,取决于性别以及是否有生命,即男性为“他”,女性为“她”,动物、植物和无生命事物为“它”(在香港和台湾的汉语使用,动物则为“牠”)。这些字的部首偏旁表明了性别(男人、女人、动物、无生命事物),而另一偏旁通常旁提示发音。
到1930年为止,基督教新教《圣经》经过整整一百年的翻译已经拥有了十几个译本,当时的一位圣经翻译者王元德新造了一个“神圣的”代词“祂”,偏旁“礻”表示神明。一般汉语读者会立即知道这字的发音是tā,而这个偏旁表示属灵的事物,因此他们明白这个字指出,三位一体的所有位格都没有性别之分,而单单是上帝。
然而,最重要的新教圣经译本(1919年的《和合本》)和天主教圣经译本(1968年的《思高圣经》)都没有采用“祂”;虽然如此,许多其他的圣经译本采用了这个字,另外还广泛出现在赞美诗和其他基督信仰的书刊中。(资料来源:Zetzsche)
《吕振中译本》的几个早期版本也使用“祂”来指称“上帝”;这个译本的《新约》于1946年译成,整部《圣经》于1970年完成。克拉默斯(Kramers)指出:“‘他’的这种新写法(即‘祂’)产生了一个小问题,就是在指称耶稣的时候,是否一律使用这个敬语代词?《吕振中译本》遵循的原则是,在称呼耶稣这个人的时候,用一般的‘他’,而在称呼耶稣神性的时候,特别是升天之后的耶稣,则用尊称‘祂’。”
Translator: Simon Wong
Japanese benefactives (-sete)
Click or tap here to see the rest of this insight.
Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.
One way to do this is through the usage (or a lack) of an honorific prefix as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. When the referent is God, the “divine” honorific prefix mi- (御 or み) can be used, as in mi-kao (御顔) or “face (of God)” in the referenced verses.
(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
Translation commentary on Psalm 18:32 - 18:33
Revised Standard Version has verse 32 as an added comment on God, following the rhetorical question of verse 31. It is probably better to follow Good News Translation and start a new sentence in verse 32.
Revised Standard Version uses the past tense of the verbs in verses 32-33, thereby referring to a specific event in the past. Good News Translation and many other translations use the present tense, indicating habitual action on the part of God. This seems preferable.
The phrase girded me with strength means to make strong (see also verse 39). In some languages it will be necessary to restructure the God who to say “God is the one who makes me strong,” otherwise the meaning may be taken as “he is one of the gods.” In languages where strength is more apt to be taken as sexual virility, it is possible to say “who makes me able to do great things.”
The verbal phrase made … safe in verse 32b is in Hebrew “gave perfection” (see the word “blameless” in verse 23). In this context some take this to mean faultless conduct; Biblia Dios Habla Hoy “makes my behavior faultless”; New English Bible “makes my way blameless”; also possible is “kept my actions faultless.” This, however, does not fit the context as well as the meaning of providing security. If the translator takes the Hebrew for “my way” in line b to refer to conduct, this line may sometimes be rendered “he makes my life straight.” If this line is taken as in Good News Translation and Revised Standard Version, referring to safe travel, it may be necessary to make explicit the purpose; for example, “he makes my road safe for me to walk on.”
In verse 33 the idea of feet like hinds’ feet (that is, those of a deer) may mean swiftness (Biblia Dios Habla Hoy, New American Bible) or sure-footedness (Kirkpatrick: “agility, swiftness, and sure-footedness”).
Secure on the heights can mean victorious in battle (so Briggs) or, continuing the previous idea, to be secure even when on high, dangerous places (so Anderson); or else, to be in high places where one is safe from one’s enemies. Where it is possible to maintain the simile, this should be done. However, the translator must make certain that the animal is associated with speed and sure-footedness. If no such animal is known for these characteristics, then it will be best to avoid the simile; for example, “he makes my legs able to run fast.” Where heights are unknown one must use the term for hill and qualify it by “the highest.”
Quoted with permission from Bratcher, Robert G. and Reyburn, William D. A Handbook on the Book of Psalms. (UBS Helps for Translators). New York: UBS, 1991. For this and other handbooks for translators see here .
Psalm 18 as classical Chinese poetry
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 18 from the 1946 edition is in the so-called Sao style (even though it’s titled a Fu style poem) and the rhyme schemes are -ian and -ang (the 1946 edition did not have verse numbers either):
凱旋賦
中心愛主兮。我生命之源泉。 主乃我之磐石與堡壘兮。亦為我之恩保與所天。藏身之窟兮。禦敵之干。仰岑樓之崔嵬兮。視兵革而彌堅。 悲我身之遭厄兮。求恩主之矜憐。竟脫我於虎口兮。信慈惠之無邊。
殺氣氤氳兮纏身。狂濤氾濫兮驚魂。 幽冥之索綯重重。死地之羅網紛紛。 身陷艱險兮求主。竭聲向主兮呼籲。主聞吾音兮宮中。哀聲上達兮宸聰。
主發怒兮乾坤震。大地顫兮眾岳崩。 鼻騰烟兮口噴火。沙石爍兮草木焚。 天幕下垂兮主親降。足踏陰霾兮雲茫茫。 駕神駒而馳騁。鼓風翼而翱翔。 披重昏以為幔兮。假靉靆而為宮。 陰陽相薄而成雹兮。絳烟起於雲中。 顯至尊之赫赫兮。震天怒之隆隆。於是噓氣叱咤。冰炭俱落。 火箭四射。敵人傾覆。 地基暴露。江海成陸。 主乃引手而相援兮。濟吾身於狂流。 脫我於頑敵兮。救我於凶仇。 固知吾主之聖心兮。恆抑強而扶柔。我既惟主是怙兮。敵雖眾而何憂。 夫其解我之倒懸兮。為愛我之故。 備承溫燠兮。所以恤我之無辜。 心地光明兮手潔。遵主之道兮翼翼。未入歧途兮居安宅。 恆懷慈訓兮無愆忒。 樂心跡之雙清兮。愼聖目之所視。 感吾主之相酬兮。實無微而不至。
盛矣哉。雅瑋之為德也。以仁報仁。以直報直。 以正報正。而以逆報逆。 蓋謙者必蒙升。而驕者必見抑。 惟主一燃吾心之燈兮。而啟吾目之矇。 雖三軍之當前兮。吾亦有所恃而無恐。既有主為之扶翼兮。應能超踰敵人之城墉。 主道純兮主言粹。能倚主兮身無危。 微雅瑋兮誰主。微天主兮何怙。 主充我兮以力。使吾路兮安固。 健吾步兮如鹿。植吾身兮高處。 教吾手兮能戰。強吾臂兮能射。 賜我以衛身之盾。佑我以聖手之力。沐我以仁。浴我以澤。滋茂條暢。實憑主德。 所履恢恢兮其有餘。脚踏實地兮而無蹶。 追逐敵蹤兮彼其潰。不予殄滅兮誓不歸。 紛紛負傷兮倒於地。僵臥足下兮不復起。 嗟夫吾之能戰兮。非吾之力也。 克服眾仇兮。仗主之德也。敵人狼狽兮逃竄。仇人就戮兮無數。 呼人人不應。籲主主不顧。 被我痛擊而粉碎兮。如飄風之揚灰。被我委棄於道旁兮。如糞壤之成堆。
主既救我於眾民之背叛兮。又立我為萬國之君。作新民以事我兮。且非我素識之人。 蓋惟同聲而相應兮。聞吾道而祇遵。苟中情其悅服兮。雖異族而猶親。 彼必泯其町畦而去其圭角兮。兢兢然棄其險固而來賓。
頌曰。欽哉雅瑋。願爾萬歲。紆貴屈尊。作我藩衛。銘心鏤骨。永懷慈惠。 相我撥亂。安撫庶類。 脫我於凶逆。拯我於暴戾。保我於萬死。登我於大位。 敢不揄揚。布芳於世。敢不歌咏。宣主之美。 主賜凱旋。於彼之王。主以膏澤。被彼元良。寵祐大維。綏以寧康。來胤後嗣。榮祚無疆。
Transcription into Roman alphabet with the particle xī, that is characteristic for the Sao style, highlighted:
kǎi xuán fù
zhōng xīn ài zhǔ xī 。 wǒ shēng mìng zhī yuán quán 。 zhǔ nǎi wǒ zhī pán shí yǔ bǎo lěi xī 。 yì wéi wǒ zhī ēn bǎo yǔ suǒ tiān 。 cáng shēn zhī kū xī 。 yù dí zhī gān 。 yǎng cén lóu zhī cuī wéi xī 。 shì bīng gé ér mí jiān 。 bēi wǒ shēn zhī zāo è xī 。 qiú ēn zhǔ zhī jīn lián 。 jìng tuō wǒ yú hǔ kǒu xī 。 xìn cí huì zhī wú biān 。
shā qì yīn yūn xī chán shēn 。 kuáng tāo fàn làn xī jīng hún 。 yōu míng zhī suǒ táo zhòng zhòng 。 sǐ dì zhī luó wǎng fēn fēn 。 shēn xiàn jiān xiǎn xī qiú zhǔ 。 jié shēng xiàng zhǔ xī hū xū 。 zhǔ wén wú yīn xī gōng zhōng 。 āi shēng shàng dá xī chén cōng 。
zhǔ fā nù xī qián kūn zhèn 。 dà dì chàn xī zhòng yuè bēng 。 bí téng yān xī kǒu pēn huǒ 。 shā shí shuò xī cǎo mù fén 。 tiān mù xià chuí xī zhǔ qīn jiàng 。 zú tà yīn mái xī yún máng máng 。 jià shén jū ér chí chěng 。 gǔ fēng yì ér áo xiáng 。 pī zhòng hūn yǐ wéi màn xī 。 jiǎ guā chén ér wéi gōng 。 yīn yáng xiāng báo ér chéng báo xī 。 jiàng yān qǐ yú yún zhōng 。 xiǎn zhì zūn zhī hè hè xī 。 zhèn tiān nù zhī lóng lóng 。 yú shì xū qì chì zhà 。 bīng tàn jù luò 。 huǒ jiàn sì shè 。 dí rén qīng fù 。 dì jī bào lù 。 jiāng hǎi chéng lù 。 zhǔ nǎi yǐn shǒu ér xiāng yuán xī 。 jì wú shēn yú kuáng liú 。 tuō wǒ yú wán dí xī 。 jiù wǒ yú xiōng chóu 。 gù zhī wú zhǔ zhī shèng xīn xī 。 héng yì qiáng ér fú róu 。 wǒ jì wéi zhǔ shì hù xī 。 dí suī zhòng ér hé yōu 。 fū qí jiě wǒ zhī dǎo xuán xī 。 wéi ài wǒ zhī gù 。 bèi chéng wēn yù xī 。 suǒ yǐ xù wǒ zhī wú gū 。 xīn dì guāng míng xī shǒu jié 。 zūn zhǔ zhī dào xī yì yì 。 wèi rù qí tú xī jū ān zhái 。 héng huái cí xùn xī wú qiān tè 。 lè xīn jì zhī shuāng qīng xī 。 shèn shèng mù zhī suǒ shì 。 gǎn wú zhǔ zhī xiāng chóu xī 。 shí wú wēi ér bù zhì 。
shèng yǐ zāi 。 yǎ wěi zhī wéi dé yě 。 yǐ rén bào rén 。 yǐ zhí bào zhí 。 yǐ zhèng bào zhèng 。 ér yǐ nì bào nì 。 gài qiān zhě bì mēng shēng 。 ér jiāo zhě bì jiàn yì 。 wéi zhǔ yī rán wú xīn zhī dēng xī 。 ér qǐ wú mù zhī mēng 。 suī sān jūn zhī dāng qián xī 。 wú yì yǒu suǒ shì ér wú kǒng 。 jì yǒu zhǔ wéi zhī fú yì xī 。 yīng néng chāo yú dí rén zhī chéng yōng 。 zhǔ dào chún xī zhǔ yán cuì 。 néng yǐ zhǔ xī shēn wú wēi 。 wēi yǎ wěi xī shuí zhǔ 。 wēi tiān zhǔ xī hé hù 。 zhǔ chōng wǒ xī yǐ lì 。 shǐ wú lù xī ān gù 。 jiàn wú bù xī rú lù 。 zhí wú shēn xī gāo chǔ 。 jiào wú shǒu xī néng zhàn 。 qiáng wú bì xī néng shè 。 cì wǒ yǐ wèi shēn zhī dùn 。 yòu wǒ yǐ shèng shǒu zhī lì 。 mù wǒ yǐ rén 。 yù wǒ yǐ zé 。 zī mào tiáo chàng 。 shí píng zhǔ dé 。 suǒ lǚ huī huī xī qí yǒu yú 。 jiǎo tà shí dì xī ér wú jué 。 zhuī zhú dí zōng xī bǐ qí kuì 。 bù yú tiǎn miè xī shì bù guī 。 fēn fēn fù shāng xī dǎo yú dì 。 jiāng wò zú xià xī bù fù qǐ 。 jiē fū wú zhī néng zhàn xī 。 fēi wú zhī lì yě 。 kè fú zhòng chóu xī 。 zhàng zhǔ zhī dé yě 。 dí rén láng bèi xī táo cuàn 。 chóu rén jiù lù xī wú shù 。 hū rén rén bù yīng 。 xū zhǔ zhǔ bù gù 。 bèi wǒ tòng jī ér fěn suì xī 。 rú piāo fēng zhī yáng huī 。 bèi wǒ wěi qì yú dào páng xī 。 rú fèn rǎng zhī chéng duī 。
zhǔ jì jiù wǒ yú zhòng mín zhī bèi pàn xī 。 yòu lì wǒ wéi wàn guó zhī jūn 。 zuò xīn mín yǐ shì wǒ xī 。 qiě fēi wǒ sù shí zhī rén 。 gài wéi tóng shēng ér xiāng yīng xī 。 wén wú dào ér qí zūn 。 gǒu zhōng qíng qí yuè fú xī 。 suī yì zú ér yóu qīn 。 bǐ bì mǐn qí tǐng qí ér qù qí guī jiǎo xī 。 jīng jīng rán qì qí xiǎn gù ér lái bīn 。
sòng yuē 。 qīn zāi yǎ wěi 。 yuàn ěr wàn suì 。 yū guì qū zūn 。 zuò wǒ fān wèi 。 míng xīn lòu gǔ 。 yǒng huái cí huì 。 xiāng wǒ bō luàn 。 ān fǔ shù lèi 。 tuō wǒ yú xiōng nì 。 zhěng wǒ yú bào lì 。 bǎo wǒ yú wàn sǐ 。 dēng wǒ yú dà wèi 。 gǎn bù yú yáng 。 bù fāng yú shì 。 gǎn bù gē yǒng 。 xuān zhǔ zhī měi 。 zhǔ cì kǎi xuán 。 yú bǐ zhī wáng 。 zhǔ yǐ gāo zé 。 bèi bǐ yuán liáng 。 chǒng yòu dà wéi 。 suí yǐ níng kāng 。 lái yìn hòu sì 。 róng zuò wú jiāng
With thanks to Simon Wong.

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