It’s harder to be kind than clever

来自《圣经新约·哥林多前书》13章4至8节，是《圣经》中爱的真谛。

原文：

Love is patient; love is kind; love is not envious or boastful or arrogant or rude

译文：

爱是恒久忍耐；兼有恩慈；爱不是嫉妒，爱不是自夸，不是傲慢，爱不冲动。

原文：

It does not insist on its own way; it is not irritable or resentful, it does not rejoice in wrongdoing, but rejoices in the truth

译文：

爱从不自私，爱从不暴躁，爱更不记恨。爱不为邪恶亵渎，只为真诚留步。

原文：

It bears all things, believes all things, hopes all things, endures all things Love never ends

译文：

爱会包容，爱会信任，爱会期盼，爱会宽怀。爱是永无止息。

扩展资料

《圣经》中10处描写爱：

1爱是恒久忍耐又有恩慈

真爱会等待。不能容忍和等待的是欲望、迷恋，而不是真爱。旧约《雅歌》中好几次提道：“不要叫醒我所亲爱的，要等他自己情愿。”一个人要得着真正的爱就必须知道，真正的爱是会忍耐，且是恒久忍耐的，并且在话语中要有恩慈、行动中也要有恩慈。所有要“现在”、“立刻”、“马上”得到的爱都不是真爱。

2爱是不嫉妒、不自夸、不张狂、不做害羞的事

这里每一样都很宝贵，都可以用来衡量我们的爱是真正的爱，还是自私、占有、有条件的爱，或是色情、欲望的爱。

3爱是不求自己的益处

你爱一个人，不是想从他身上得到什么。

4爱是不轻易发怒

你真的爱他，就算他不按照你的意思做，你也不会轻易发怒。人的怒气常常只会给自己和别人带来许多伤害。

5爱是不计算别人的恶

圣经·哥林多前书十三章4-8节被称为“爱的颂歌”，同样的内容，不同的译本翻译不尽相同，汉译本也有许多，中国基督徒最喜欢，使用最广的是和合本圣经，也有新译本、现代译本等，英文译本也有好多种，建议你读NIV译本，你可以在淘宝网上看到许多不同版本的圣经，也有中英文对照的圣经，建议你看和合本和NIV（新国际版）对照的圣经，价格也不贵，只要60元，印刷的很精致，是南京爱德印刷厂印刷的。

和合本林前13:4爱是恒久忍耐，又有恩慈；爱是不嫉妒，爱是不自夸，不张狂，

新译本林前13:4爱是恒久忍耐，又有恩慈。爱是不嫉妒，不自夸，不张狂；

KJV 林前13:4And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing

NIV 林前13:4Love is patient, love is kind It does not envy, it does not boast, it is not proud

希望对你有帮助，God Bless you!

前天读到《The Obstacle is The Way》作者Ryan Holiday的文章：It’s not enough to be right, you also have to be kind一文，里面有句话深深打动了我，“One day you’ll understand that it’s harder to be kind than clever” 有一天，你会明白，善良比聪明更难。

It’s harder to be kind than clever 小时候特别渴望被人夸聪明，记得初中时，有一次掰着手指头算自己是班里第21名用功的，但成绩却是班级里前几名的，算完后，内心欢喜，觉得自己多聪明啊，但随着年岁日长，深感聪明无用，比聪明更重要的，是智慧。

To be kind，无疑是大智慧。2019Fall季，小鸟谷仓有一个学生写了一篇关于To be kind的文书，在250字的篇幅内，她阐述了与已为善，为人为善的观点。她还和我说，老师，我现在有时候对同学太Mean了，我要对同学更好一些，再后来，她和我说，老师，我对同学们越来越好了，我在攒人品在申请季，她妈妈一次次地和我说，做好人，好好努力，一定会有好结果。她可真是个好人，为了避免过多打扰我，她会把问题汇整后约我时间一起商量，还不时提醒我多休息，注意身体还三番五次地从遥远的家乡寄来食物犒劳我 最近的一次，居然寄了百合花过来，昨天夜里当我外出回来的时候，房间里弥漫着百合香味，一屋子的温暖就是这样一家人，女儿在托福和SSAT并不理想的情况下，收获了7个Offer，其中有2个Offer来自学霸云集、高分学子渴慕的学校！人在做，天在看，善良远比聪明更重要！

It’s harder to be kind than clever 要藏住自己的聪明，可不是一件容易事呢！就象Ryan Holiday文中的小男孩，在听到每吸一根烟会减少人的几分钟寿命后，运用超凡的数学计算能力和他新获得的知识，自豪地告诉吸烟的奶奶她已经减少了9年的寿命。聪明的小男孩满心以为奶奶会表扬他，却没想到奶奶伤心得泪流满面。在卡耐基《How to win friends 》一书中，他提到在一次宴会中，他聪明地指正邻座所引用的一句名言，非出自圣经，而是出自莎士比亚。两人为此争论不休，而同桌的莎学研究专家在明知该引用出自莎士比亚《哈姆雷特》的情况下，在桌下踢踢卡耐基的脚，说，“卡耐基，你错了，这句话是出自圣经。”我们为什么非要去告诉别人他错了呢？

比聪明更重要的，是放下你的聪明！真相不重要，满含善意，温暖的眼神更重要！

1:1 At the first God made the heaven and the earth

1:2 And the earth was waste and without form; and it was dark on the face of the deep: and the Spirit of God was moving on the face of the waters

1:3 And God said, Let there be light: and there was light

1:4 And God, looking on the light, saw that it was good: and God made a division between the light and the dark,

1:5 Naming the light, Day, and the dark, Night And there was evening and there was morning, the first day

1:6 And God said, Let there be a solid arch stretching over the waters, parting the waters from the waters

1:7 And God made the arch for a division between the waters which were under the arch and those which were over it: and it was so

1:8 And God gave the arch the name of Heaven And there was evening and there was morning, the second day

1:9 And God said, Let the waters under the heaven come together in one place, and let the dry land be seen: and it was so

1:10 And God gave the dry land the name of Earth; and the waters together in their place were named Seas: and God saw that it was good

1:11 And God said, Let grass come up on the earth, and plants producing seed, and fruit-trees giving fruit, in which is their seed, after their sort: and it was so

1:12 And grass came up on the earth, and every plant producing seed of its sort, and every tree producing fruit, in which is its seed, of its sort: and God saw that it was good

1:13 And there was evening and there was morning, the third day

1:14 And God said, Let there be lights in the arch of heaven, for a division between the day and the night, and let them be for signs, and for marking the changes of the year, and for days and for years:

1:15 And let them be for lights in the arch of heaven to give light on the earth: and it was so

1:16 And God made the two great lights: the greater light to be the ruler of the day, and the smaller light to be the ruler of the night: and he made the stars

1:17 And God put them in the arch of heaven, to give light on the earth;

1:18 To have rule over the day and the night, and for a division between the light and the dark: and God saw that it was good

1:19 And there was evening and there was morning, the fourth day

1:20 And God said, Let the waters be full of living things, and let birds be in flight over the earth under the arch of heaven

1:21 And God made great sea-beasts, and every sort of living and moving thing with which the waters were full, and every sort of winged bird: and God saw that it was good

1:22 And God gave them his blessing, saying, Be fertile and have increase, making all the waters of the seas full, and let the birds be increased in the earth

1:23 And there was evening and there was morning, the fifth day

1:24 And God said, Let the earth give birth to all sorts of living things, cattle and all things moving on the earth, and beasts of the earth after their sort: and it was so

1:25 And God made the beast of the earth after its sort, and the cattle after their sort, and everything moving on the face of the earth after its sort: and God saw that it was good

1:26 And God said, Let us make man in our image, like us: and let him have rule over the fish of the sea and over the birds of the air and over the cattle and over all the earth and over every living thing which goes flat on the earth

1:27 And God made man in his image, in the image of God he made him: male and female he made them

1:28 And God gave them his blessing and said to them, Be fertile and have increase, and make the earth full and be masters of it; be rulers over the fish of the sea and over the birds of the air and over every living thing moving on the earth

1:29 And God said, See, I have given you every plant producing seed, on the face of all the earth, and every tree which has fruit producing seed: they will be for your food:

1:30 And to every beast of the earth and to every bird of the air and every living thing moving on the face of the earth I have given every green plant for food: and it was so

1:31 And God saw everything which he had made and it was very good And there was evening and there was morning, the sixth day

1954年1月，著名物理学家爱因斯坦给德国哲学家埃里克·古特金（Eric Gutkind）写了一封信。在这封用德语写下的信中，爱因斯坦表达了自己对于上帝和宗教的立场，因此被后人称为“上帝之信”。佳士得拍卖行(Christie's) 将这封不到两页纸的信描述为“爱因斯坦在去世前一年写下的、关于宗教和哲学观点的最著名的一封信”。（信件来自佳士得）

爱因斯坦在信中表达了他对“上帝”的看法:

“对我来说，‘上帝’一词不过是人类自身脆弱性的表现和产物，《圣经》不过是一本可敬但仍然幼稚的原始传说集 (a collection of venerable but still rather primitive legends)。没有任何一种解读，不管它多么奥妙，能改变这一点……”。

此外，他还表达了对自己犹太人身份的看法:

“对我来说，犹太教像所有其他宗教一样，是最幼稚的迷信的具象化(For me the unadulterated Jewish religion is, like all other religions, an incarnation of primitive superstition )。我很高兴成为犹太人，并对犹太思想有很深的归属感，但犹太人和其他民族相比，并无什么特别的品质。就我的经验而言，犹太人也并不比其他人类族群更好。虽然他们没患上最严重的癌症（指腐败），但也只是因为他们没掌权，此外，我看不出一点犹太人‘被上帝选择’的迹象。”

所以，在“上帝之信”中，爱因斯坦回答了宗教哲学的终极问题：上帝是否存在？我们是否拥有自由意志？他的回答带有庄严感，他信仰一种更宏大的宇宙宗教，无形的上帝主宰秩序，但不能主宰个人的自由意志。同时，他虽然认同自己犹太人的身份，但否认犹太人是“天选之子”。

信件全文(Joan Stambaugh翻译)如下：

Princeton, 3 1 1954

Dear Mr Gutkind,

Inspired by Brouwer's repeated suggestion, I have read a great deal in your book in the last few days: thank you very much for sending it to me What struck me particularly was this We are largely alike as regards our factual attitude to life and to the human community: an ideal that goes beyond self-interest, with the striving for release from ego-oriented desires, the striving for the improvement and refinement of existence, with an emphasis on the purely human element, by which inanimate things are to be perceived purely as a means, to which no dominant function is to be attributed (It is especially this attitude that unites us as an authentically "un-American attitude"1)

Nevertheless, without Brouwer's encouragement I would never have brought myself to engage at all closely with your book because it is written in a language which is inaccessible to me The word God is for me nothing but the expression and product of human weaknesses, the Bible a collection of venerable but still rather primitive legends No interpretation, no matter how subtle, can (for me) change anything about this These refined interpretations are naturally very diverse, and have virtually nothing to do with the original text For me the unadulterated Jewish religion is, like all other religions, an incarnation of primitive superstition And the Jewish people to whom I gladly belong, and in whose mentality I feel profoundly anchored, still for me does not have any different kind of dignity from all other peoples As far as my experience goes, they are in fact no better than other human groups, even if they are protected from the worst excesses by a lack of power Otherwise I cannot perceive anything "chosen" about them

In general, it pains me that you claim a privileged position and try to defend it by two walls of pride, an external one as a human being and an internal one as a Jew As a human being you claim to a certain extent a dispensation from the causality which you otherwise accept, as a Jew a privileged status for monotheism But a limited causality is no longer a causality at all, as indeed our wonderful Spinoza originally recognized with absolute clarity And the animistic conception of natural religions is in principle not cancelled out by monopolization With such walls we can only attain a certain self-deception; but our moral efforts are not furthered by them Quite the opposite

Now that I have expressed our differences in intellectual convictions completely openly, it is still clear to me that we are very close to each other in the essentials, that is, in our evaluations of human behavior What divides us is only intellectual padding or the "rationalization" in Freudian language So I think that we would understand each other very well if we conversed about concrete things

With friendly thanks and best wishes,

Yours,

A Einstein

扩展资料：

阿尔伯特·爱因斯坦（AlbertEinstein，1879年3月14日—1955年4月18日），出生于德国符腾堡王国乌尔姆市的一个犹太人家庭。

1900年毕业于苏黎世联邦理工学院。

1905年，发表“量子论”，提出光量子假说，解决了光电效应问题。4月向苏黎世大学提出论文《分子大小的新测定法》，取得博士学位。5月完成论文《论动体的电动力学》，独立而完整地提出狭义相对性原理，开创物理学的新纪元。这一年因此被称为“爱因斯坦奇迹年”。

1915年，提出《广义相对论》引力方程的完整形式，并且成功地解释了水星近日点运动。

1921年，因光电效应研究而获得诺贝尔物理学奖，他的研究推动了量子力学的发展。

1955年爱因斯坦被诊断出患有主动脉瘤，4月18日午夜在睡梦中感到呼吸困难，主动脉瘤破裂导致大脑溢血破裂，而逝世于普林斯顿，享年76岁。

参考资料：

搜狐文化：爱因斯坦的“上帝信件”，到底写了什么

百度百科：阿尔伯特·爱因斯坦

　据《旧约·但以理书》(Daniel)第5章记述：有一次古巴比伦(Babylonian)的国王伯沙撒(Belshazar)正在宫殿里设宴纵饮时，突然，不知从哪里出现了一个神秘的手指，当者国王的面，在王宫与灯台相对的粉墙上写西了四个奇怪的单词：MENE（弥尼）、MENE（弥尼）、TEKEL（提客勒）、UPHARSING （乌法珥新）。国王张皇失措，惊恐万分，谁也不懂墙上所写的字是什么意思。后来叫来了被虏的犹太预言家但以理，才明白了这几个字的意思就是大难临头。他说："弥尼就是上帝已经数算你国的年日到此为完毕；提客勒就是你被称在天平里显出你的亏欠；乌法珥新就是你的国分裂，归于玛代人和波斯人。"果然，当夜伯沙撒被杀，由62岁的玛代人大利乌取而代之。

英语中这个成语有几种表达方式：the writing/handwriting on the wall或a finger on the wall，通常与be，like等系动词连用；有时写成see/read the writing on the wall的句型，表示提出警告，such as: Don't you see the writing on the wall, 有时候也可省略on the wall，只说Don’t you see the writing 意思也是一样的。

记得前些年看邦德007系列**中《007：幽灵党》时，听到里面的主题曲叫做Writing's On The Wall，单纯的理解为墙上的字，但是不太理解是什么意思。后来看到《圣经》这条典故才知道是不祥之兆的意思。然后恍然大悟，原来如此。歌曲的词与旋律以及歌手的唱法，倒是非常符合**的基调，邦德因为一条来自过去的加密信息，逐步揭开了一个邪恶组织的神秘面纱，随着一层层谎言被揭开，隐藏在幽灵党背后的恐怖真相终于浮出水面。

If I'll risk it all

Could you break my fall

How do I live how do I breathe

When you're not here I'm suffocating

I want to feel love run through my blood

Tell me is this where I give it all up

For you I have to risk it all

Cause the writing's on the wall

若我投身险境

你会否帮我？

我要怎么活？我要怎么呼吸？

你不在我会窒息

我想要感受爱，流经我的血液

我现在是否该放弃？

为你，我愿投身险境

因为我们的命运已经注定

雅各有十二个儿子，他们的后代成为以色列的十二支派。 十二支派的名称如下： 流便，新译为吕便（Reuben）：雅各的长子，利亚所生。 西缅（Simeon）：雅各次子，利亚所生。 利未（Levi）：雅各三子，利亚所生。此支派特殊之处在于其为耶和华拣选的祭司，由其他支派共同供养，因此不参与分配土地。带领以色列人出埃及的摩西及他的哥哥大祭司亚伦都是此一支派的。 犹大（Judah）：雅各四子，利亚所生。按照家谱，耶稣就是从此支派所出。 但（Dan）：雅各五子，辟拉所生。 拿弗他利（Naphtali）：雅各六子，辟拉所生。 迦得（Gad）：雅各七子，悉帕所生。 亚设（Asher）：雅各八子，悉帕所生。 以萨加（Issachar）：雅各九子，利亚所生。 西布伦（Zebulun）：雅各十子，利亚所生。 约瑟（Joseph）：雅各十一子，拉结所生。虽然约瑟本身算一支派，然而因为雅各曾在约瑟两个儿子头上按手祝福，按照当时的习俗等于是雅各收养了此二子；因此《旧约圣经》中凡提到这约瑟这一支派，都区分为他两个儿子的两个半支派。这两个半支派也与雅各其他十个儿子的支派（利未除外）平等参与分配土地。 以法莲（Ephraim）半支派：约瑟次子。虽为次子，但因雅各将右手按在他头上，立他大于他的哥哥玛拿西，所以一般提到时次序都是他为先。 玛拿西（Manasseh）半支派：约瑟长子。 便雅悯（Benjamin）：雅各十二子，拉结所生。使徒保罗就是从此支派所出。 自北国以色列灭亡之后，北方的十个支派被外邦人同化，因而失去了纯以色列人的血统和身份；现今的犹太人一般都是指南方犹大国的犹大支派、便雅悯支派和作为祭司的利未支派的后裔。 2009-01-08 12:00:56 补充： 可否请小草写出Tribe of Judah - Lion是出于民数记的哪一章哪一节呢 因太大，很难找，谢谢！

参考: zh /wiki/%E5%8D%81%E4%BA%8C%E6%94%AF%E6%B4%BE

概括来说， 犹太人是闪族的一个古老分支， 所说的语言是希伯来语。（创世记10：1，21-32； 历代志上1：17-28，34； 2：1，2） 将近4000年前， 犹太人的祖宗亚伯兰从苏美尔的迦勒底人繁华都市吾珥迁居迦南地。 上帝曾论及这块土地说： “我要把这地赐给你的后裔。”（创世记11：31-12：7） 圣经在创世记14：13将他称为“希伯来人亚伯兰”， 但后来他的名字改为亚伯拉罕。（创世记17：4-6） 犹太人的世系开始于亚伯拉罕和他的儿子以撒及孙儿雅各， 雅各后来更名为以色列。（创世记32：27-29） 以色列有12个儿子， 分别成为以色列族12支派的创立人。 其中之一是犹大， ‘犹太人’一词便源于犹大这个名字。——列王纪下16：6。 后来， ‘犹太人’一词被用来称呼所有以色列人而不是仅指犹大的子孙。（以斯帖记3：6； 9：20） 由于犹太人的家谱在公元70年罗马人把耶路撒冷夷为平地时全部被毁， 今日的犹太人谁也无法确定自己是出自哪个支派。

参考: myblogyahoo/jw!NDCq82BERoqkg3zWTwp1ms7quY-

In the book of Num

logo of 4 tribes had been recorded eg Tribe of Judah - Lion The other 3

you may check it out yourself You may pare it with the 4 face of Cheribim recorded in the book of Eze You will have interesting findings

1)犹大是旧约圣经中希伯来人的祖先——雅各（后改名叫以色列）的第四个儿子。因为雅各有12个儿子，所以上帝让他们分成了12个支派，支派的名字就有雅各12个儿子的名字命名。所以犹大也可以指犹大支派。希伯来曾经分裂为两个国家，一个是由犹大支派和便雅悯组成的犹大国，一个是由除犹大支派外其他11个支派组成的以色列国。所以犹大也可以指当时的犹大国。 犹大是希伯来语，是“赞美上帝”的意思。 2)启示录 7:1 此后我看见四位天使站在地的四角，执掌地上四方的风，叫风不吹在地上，海上，和树上。 启示录 7:2 我又看见另有一位天使，从日出之地上来，拿着永生神的印。他就向那得着权柄能伤害地和海的四位天使，大声喊着说， 启示录 7:3 地与海并树木，你们不可伤害，等我们印了我们神众仆人的额。 启示录 7:4 我听见以色列人，各支派中受印的数目，有十四万四千。 启示录 7:5 犹大支派中受印的有一万二千。流便支派中有一万二千。迦得支派中有一万二千。 启示录 7:6 亚设支派中有一万二千。拿弗他利支派中有一万二千。玛拿西支派中有一万二千 启示录 7:7 西缅支派中有一万二千。利未支派中有一万二千。以萨迦支派中有一万二千。 启示录 7:8 西布伦支派中有一万二千。约瑟支派中有一万二千。便雅悯支派中有一万二千。

参考: baidu

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