psalm 23..a psalm of david是谁写的,中文翻译 人本身系什么？拜托各位了 3Q
\u5173\u4e8e\u4eba\u5de5\u6d41\u4ea7\u7684\u82f1\u8bed\u6587\u7ae0THE BIBLE\u2019S VIEW ON ABORTION
Sentinel 14:1 Fall 1997
by Robert V. McCabe, Jr., Th.D.
Registrar and Professor of Old Testament
Since the Supreme Court\u2019s decision legalizing abortion in the case Roe vs. Wade in 1973, there have
been more than 30 million abortions. In the United States, abortion is the leading surgical procedure. In
fourteen leading metropolitan areas, there are more abortions performed than there are live births
(Alcorn, ProLife Answers to ProChoice Arguments, p. 29). Because of the impact that abortion has on
our society, Bible-believing Christians must ask this question: What does God have to say about
abortion? To fully understand what the Bible has to say on this subject, we will examine three issues: the
reason why the Bible never explicitly discusses abortion, the Bible\u2019s teaching concerning the value of
human life, and its teaching about the inception of human life. Before we examine these issues, we will
initially define abortion and some of the issues associated with it.
An abortion may be defined as the expulsion of an embryo or fetus from the womb of its mother
before it is capable of independently sustaining life. An abortion which happens naturally is called a
spontaneous or involuntary abortion. A miscarriage is a spontaneous abortion. An induced or voluntary
abortion is medically induced for therapeutic or nontherapeutic reasons. This type of abortion results in
the termination of a pregnancy by killing the embryo or fetus. The induced abortion is the focal point of
the modern abortion debate.
Most Bible-believing Christians maintain that an induced abortion is a moral atrocity. However, if
this is truly such an atrocity, then why does the Bible never explicitly address the issue? The answer to
this is found in the Israelite view of children. God was responsible for the opening the womb (Gen
30:22; 1 Sam 1:19\u201320). Consequently, children were viewed as a gift from God (Gen 33:5; Ps 127:3).
An Israelite expected proliferation in childbearing as an aspect of the prosperity that God had promised
in the Mosaic Covenant (Deut 7:13; 28:4). The abundance of children was a blessing, but the lack of
children was often considered a curse. Therefore, a voluntary abortion was unthinkable for an Israelite
and, consequently, was not an issue that needed to be addressed in Scripture. To understand the moral
ramifications of this, we must approach the issue of medically induced abortion in light of other biblical
material.
What does the Bible teach about the value of human life? To determine this, we must briefly
examine the Bible\u2019s teaching about man. Moses wrote in Genesis 1:26\u201328 that man was created in the
image and likeness of God. The divine image refers to those personal, rational, moral, and spiritual
qualities of man which make him like God. Though it was marred at the Fall, the divine image in man
was not lost (Jas 3:9). This is cogently demonstrated in Genesis 9:5\u20136 with God\u2019s institution of capital
punishment for murder. The motivation for this command is God\u2019s creation of man in his image (v. 6).
Whatever else Genesis 9:5\u20136 may affirm, it clearly emphasizes the sanctity of human life. This is
reinforced by the sixth commandment of the Decalogue, \u201cThou shalt not murder\u201d (Exod 20:3; Deut
5:17), and is reaffirmed by our Lord in the Sermon on the Mount (Matt 5:21\u201322). Though these
Scriptures clearly assert the sanctity of human life, they do not deal with the question of when genuine
human life begins.
What does the Bible teach concerning the inception of human life? A key passage is Psalm 51. This
is a record of David\u2019s confession of sin after having committed adultery with Bathsheba. In v. 5 David
traces his moral culpability back to the time of his conception by asserting that he was sinful from the
time his mother conceived him. Another significant passage is Psalm 139:13\u201316. Having dealt with
God\u2019s omniscience (vv. 1\u20136) and omnipresence (vv. 7\u201312), David then gives an exposition on God\u2019s
providential involvement in his prenatal development. God created David\u2019s inmost being (v. 13) and his
body (v. 15). David affirms in v. 16 that his \u201csubstance,\u201d his embryo, as well as the course of his life,
was part of God\u2019s plan. David\u2019s personal identity extends back to his prenatal state. In addition, Luke
1:41, 44 has a bearing on this subject. After an angel had announced to the virgin Mary that she would
carry the Messiah, she went to the home of Elizabeth, who was six months pregnant with her son John.
When Elizabeth heard Mary\u2019s greeting, her unborn son leaped for joy. This demonstrates that John the
Baptist had rational and spiritual capacities in his prenatal state. These passages indicate that a child in
his prenatal state has personal, rational, moral, and spiritual qualities, and, therefore, is fully human.
This understanding of a child being fully in the image of God from the time of conception is further
supported by two other biblical items. The first is the biblical teaching concerning the origin of the
human soul. God created the human race immediately in Adam. Adam and Eve transferred their spiritual
and physical characteristics to their children through the process of procreation (Gen 5:3; Acts 17:26).
When an ovum and sperm unite, a new person containing the hereditary characteristics of one\u2019s father
and mother is brought into existence. This prenatal child is a genuine person.
The second item which argues that an unborn child is fully human is found in the teaching of Exodus
21:22\u201325. However, this passage has some interpretational difficulties. The passage has been used by
some to support the legitimacy of having a medically induced abortion. The passage reads as follows:
\u201c22If men strive, and hurt a woman with child, so that her fruit depart from her, and yet no mischief
follow: he shall be surely punished, according as the woman\u2019s husband will lay upon him; and he shall
pay as the judges determine. 23And if any mischief follow, then thou shalt give life for life, 24eye for eye,
tooth for tooth, hand for hand, foot for foot, 25burning for burning, wound for wound, stripe for stripe.\u201d
There are two principal views of this passage: the miscarriage view and the premature birth view.
Many holding the miscarriage view take this passage as a reference to a situation where two men are
fighting and one of them happens to hit a pregnant woman who suffers a miscarriage (\u201cso that her fruit
depart\u201d) but she herself does not experience any \u201charm\u201d (\u201cmischief\u201d in vv. 22 and 23 may also be taken
as \u201charm\u201d); the offender then must pay a fine (v. 22). However, if something subsequently happens to
the woman, then the offender is to suffer punishment in proportion to the damage that he has inflicted
upon the woman (vv. 23\u201325). Since the law of retaliation is applied to the woman and only a monetary
compensation for the aborted fetus, it is implied that the woman has a higher value that the unborn child.
The situation described in this biblical passage has been used to infer that under some difficult
circumstances, a voluntary abortion is justifiable because the mother\u2019s life has more value than the
unborn child. The miscarriage view is supported by some commentators and translations. For example,
some translate the clause \u201cso that her fruit depart\u201d as \u201cso that she has a miscarriage.\u201d Against this view,
it should be observed that the Hebrew verb \u201cdepart\u201d when used in the context of childbirth is never used
for a miscarriage. Furthermore, the noun \u201cfruit\u201d is normally translated as \u201cchild,\u201d \u201cson,\u201d or \u201cboy.\u201d
The correct interpretation of Exodus 21:22\u201325 is that it refers to a premature birth. When the
Hebrew noun \u201cfruit\u201d or \u201cchild\u201d is used with the verb \u201cdepart,\u201d as in v. 22 (\u201cso that her fruit depart\u201d), this
can only be understood as a reference to premature birth. This view would explain the situation
described in vv. 22\u201325 in this fashion. If two men are fighting and one of them hits a pregnant woman
causing her to prematurely give birth, there are two potential consequences. First, if there is no harm, a
fine is to be enacted because of the potential danger for the mother and her child (v. 22). Second, if there
is harm, a penalty corresponding to the crime is to be enacted (vv. 23\u201325). For example, if either the
mother or her child dies, then a capital punishment would be in order. Rather than being a justification
for voluntary abortion, this is actually a strong text arguing that the life of a child in its prenatal state is
of equal value to its mother. Consequently, the unborn child is fully human.
In light of the biblical material examined here, we must emphatically maintain that a medically
induced abortion violates God\u2019s moral standard against taking another person\u2019s life. Since God is the
author of his moral standards, our view on abortion is ultimately a reflection of our view of God.
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\u91cd\u65b0\u7ad9\u8d77\uff0c\u91cd\u65b0\u632f\u594b\u7cbe\u795e\u3002 \u8ba9\u6211\u4eec\u884c\u52a8\u8d77\u6765\u5427\uff0c \u4e0d\u8ba1\u5f97\u5931\u6210\u8d25\uff1b \u4e0d\u65ad\u8ffd\u6c42\u8fdb\u53d6\uff0c \u5728\u52b3\u52a8\u4e2d\u8fce\u63a5\u80dc\u5229\u7684\u5230\u6765\u3002 \u5b83\u7684\u4f5c\u8005\u4ea8\u5229\u6c83\u5179\u6c83\u601d\u6717\u8d39\u7f57\uff08Henry Wadsworth Longfellow, 1807-1882\uff09\uff0c\u7f8e\u56fd\u8457\u540d\u8bd7\u4eba\uff0c\u5176\u6292\u60c5\u8bd7\u7231\u5fb7\u56fd\u6d6a\u6f2b\u4e3b\u4e49\u8bd7\u4eba\u7684\u5f71\u54cd\uff0c\u6df1\u53d719\u4e16\u7eaa\u6b27\u7f8e\u8bfb\u8005\u7684\u6b22\u8fce\u30021839\u5e74\u4ed6\u51fa\u7248\u4e86\u7b2c\u4e00\u90e8\u8bd7\u96c6\u300a\u591c\u541f\u300b\uff08Hymn to the Night\uff09\uff0c\u5305\u62ec\u8457\u540d\u7684\u300a\u4eba\u751f\u793c\u8d5e\u300b\uff08A Psalm of Life\uff09\u3001\u300a\u591c\u7684\u8d5e\u6b4c\u300b\uff08Voice of the 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诗篇23。戴维的诗篇A Psalm of Life
Life is but an empty dream!
For the soul is dead that slumbers,
And things are not what they seem.
Life is real! Life is earnest!
And the grave is not its goal;
Dust thou art, to dust returnest,
Was not spoken of the soul.
Not enjoyment, and not sorrow,
Is our destined end or way?
But to act, that each tomorrow
Finds us farther than today.
Art is long, and time is fleeting,
And our hearts, though stout and brave,
Still, like muffled drums, are beating
Funeral marches to the grave.
In the world’s broad field of battle,
In the bivouac of life,
Be not like dumb, driven cattle!
Be a hero in the strife!
Trust no future, however pleasant!
Let the dead past bury its dead!
Act-act in the living present!
Heart within, and god overhead!
《人生颂》
朗费罗
人生不过是一场幻梦！
灵魂睡着了，就等于死了，
事物的真相与外表不同。
人生是真切的！人生是实在的！
它的归宿决不是荒坟；
你本是尘土，必归于尘土，
这是指躯壳，不是指灵魂
我们命定的目标和道路
不是享乐，也不是受苦；
而是行动，在每个明天
都超越今天，跨出新步。
智艺无穷，时光飞逝；
这颗心，纵然勇敢坚强，
也只如鼙鼓，闷声敲动着，
一下又一下，向坟地送丧。
世界是一片辽阔的战场，
人生是到处扎寨安营；
莫学那听人驱策的哑畜，
做一个威武善战的英雄！
别指望将来，不管它多可爱！
把已逝的过去永久掩埋！
行动吧－－趁着活生生的现在！
心中有赤心，头上有真宰！
1.Psalm [sɑ:m] n. 圣诗,圣歌,诗篇
例句：You can find this psalm in the Bible.
你可以在圣经上找到这篇赞美诗。
2.slumber vi. 微睡, 静止, 麻木 vt. 睡着度过(时间)
例句：Thought once awakened does not again slumber .
思想一旦被唤醒，就再也不会沉睡。
3.muffled adj. (指声音)听不清的(因有物体相隔)
例句：A muffled sound resembling that of soft footsteps.
低沉声音象柔柔的脚步声的低沉的声音
4.bivouac n. 野营, 露营, 露营地 vi. 露宿
例句：We bivouacked on the open plain.
我们在开阔的原野上露营.
A Psalm of Life
-----What the heart of the young man said to the psalmist
Tell me not, in mournful numbers,
Life is but an empty dream!--
For the soul is dead that slumbers,
And things are not what they seem.
Life is real! Life is earnest!
And the grave is not its goal;
Dust thou art, to dust returnest,
Was not spoken of the soul.
Not enjoyment, and not sorrow,
Is our destined end or way;
But to act, that each to-morrow
Find us farther than to-day.
Art is long, and Time is fleeting,
And our hearts, though stout and brave,
Still, like muffled drums, are beating
Funeral marches to the grave.
In the world's broad field of battle,
In the bivouac of Life,
Be not like dumb, driven cattle!
Be a hero in the strife!
Trust no future, howe'er pleasant!
Let the dead Past bury its dead!
Act,--act in the living present!
Heart within, and God o'erhead!
Lives of great men all remind us
We can make our lives sublime,
And departing, leave behind us
Footprints on the sands of time;
Footprints, that perhaps another,
Sailing o'er life's solemn main,
A forlorn and shipwrecked brother,
Seeing, shall take heart again.
Let us, then, be up and doing,
With a heart for any fate;
Still achieving, still pursuing,
Learn to labor and to wait.
人生颂
-----年青人的心对歌者说的话
不要在哀伤的诗句里告诉我：
“人生不过是一场幻梦！”
灵魂睡着了，就等于死了，
事物的真相与外表不同。
人生是真切的！人生是实在的！
它的归宿决不是荒坟；
“你本是尘土，必归于尘土”，
这是指躯壳，不是指灵魂。
我们命定的目标和道路
不是享乐，也不是受苦；
而是行动，在每个明天
都超越今天，跨出新步。
智艺无穷，时光飞逝；
这颗心，纵然勇敢坚强，
也只如鼙鼓，闷声敲动着，
一下又一下，向坟地送丧。
世界是一片辽阔的战场，
人生是到处扎寨安营；
莫学那听人驱策的哑畜，
做一个威武善战的英雄！
别指望将来，不管它多可爱！
把已逝的过去永久掩埋！
行动吧－－趁着活生生的现在！
心中有赤心，头上有真宰！
伟人的生平启示我们：
我们能够生活得高尚，
而当告别人世的时候，
留下脚印在时间的沙上；
也许我们有一个兄弟
航行在庄严的人生大海，
遇险沉了船，绝望的时刻，
会看到这脚印而振作起来。
那么，让我们起来干吧，
对任何命运要敢于担戴；
不断地进取，不断地追求，
要善于劳动，善于等待。
An Analysis of Longfellow's A Psalm of Life
Henry Wadsworth Longfellow begins his poem "A Psalm of Life" with the same exuberance and enthusiasm that continues through most of the poem. He begs in the first stanza to be told "not in mournful numbers" about life. He states here that life doesn't abruptly end when one dies; rather, it extends into another after life. Longfellow values this dream of the afterlife immensely and seems to say that life can only be lived truly if one believes that the soul will continue to live long after the body dies. The second stanza continues with the same belief in afterlife that is present in the first.
Longfellow states this clearly when he writes, "And the grave is not its goal." Meaning that, life doesn't end for people simply because they die; there is always something more to be hopeful and optimistic for. Longfellow begins discussing how humans must live their lives in constant anticipation for the next day under the belief that it will be better than each day before it: "But to act that each to-morrow / Find us farther than to-day."
In the subsequent stanza, Longfellow asserts that there is never an infinite amount of time to live, but art that is created during one's life can be preserved indefinitely and live on long after its creator dies. In the following stanzas, Longfellow likens living in the world to fighting on a huge field of battle.
He believes that people should lead heroic and courageous lives and not sit idle and remain ineffectual while the world rapidly changes around them: "Be not like dumb, driven cattle! Be a hero in the strife!" His use of the word "strife" is especially interesting, since it clearly acknowledges that life is inherently difficult, is a constant struggle, and will never be easy. Longfellow then encourages everyone to have faith and trust the lord and not to rely on an unknown future to be stable and supportive.
He advises people to seize the moments they have before them and act while thinking about their present situations. Longfellow continues his poem by citing the lives of great and important men who were able to lead incredible lives and leave their marks. He views these men as role models for people who have yet to live their lives; Longfellow encourages his readers to leave their own "footprints on the sands of time" and become important.
The next stanza, the second to last in the poem, continues with this same point. It describes how successful people in the past have their lives copied, while those who failed serve as examples of ways of life to avoid. The final lines of the poem echo the beginning ones and offer perhaps the most important advice in a poem that is chocked full of it. Longfellow encourages all to work and try their hardest to make their lives great and accomplish as much as they can.
Longfellow conveys his message the same way he did in the rest of the poem: by speaking directly to the reader and providing his reasoning for believing in something more, in something better. Longfellow ensures his followers that the rewards for what they achieve will come eventually-if not in this lifetime, then, certainly, in the next.
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