چون خدا پوشید بر تو ای جوان ** رو خمش کن حق ستاری بدان2420
Inasmuch as God has thrown a veil over you (concealed your guilt), O youth, depart and keep silence and acknowledge the obligation of (giving thanks to God for His) concealment.”
گفت وا ویلی چه حکمست این چه داد ** از پی من شرع نو خواهی نهاد
He cried, “Oh, woe is me! What judgement is this, what justice? Wilt thou establish a new law on my account?
رفته است آوازه‌ی عدلت چنان ** که معطر شد زمین و آسمان
The fame of thy justice has gone so far that earth and heaven have become fragrant (with the scent thereof).
بر سگان کور این استم نرفت ** زین تعدی سنگ و که بشکافت تفت
This wrong has never been done (even) to blind dogs; rock and mountain are burst asunder of a sudden by this iniquity.”
همچنین تشنیع می‌زد برملا ** کالصلا هنگام ظلمست الصلا
In such fashion was he uttering reproaches publicly, crying, “Hark ye, ‘tis the time of injustice, hark ye!”
حکم کردن داود بر صاحب گاو کی جمله مال خود را به وی ده
How David pronounced sentence against the owner of the cow, saying, “Give him (the defendant) the whole of your property.”
بعد از آن داود گفتش کای عنود ** جمله مال خویش او را بخش زود2425
After that, David said to him, “O contumacious man, give the whole of your wealth to him immediately;
ورنه کارت سخت گردد گفتمت ** تا نگردد ظاهر از وی استمت
Otherwise, your plight will become grievous. I tell you (this) in order that your crime may not be made manifest through him.”
خاک بر سر کرد و جامه بر درید ** که بهر دم می‌کنی ظلمی مزید
He put dust on his head and tore his raiment, crying, “At every instant thou art adding an injury.”
یک‌دمی دیگر برین تشنیع راند ** باز داودش به پیش خویش خواند
Once more he went on in this (strain of) reproach; then David called him to his presence,
گفت چون بختت نبود ای بخت‌کور ** ظلمت آمد اندک اندک در ظهور
And said, “Since ‘twas not your fortune (to be saved), O you whose fortune is blind, little by little your wickedness has come to light.
ریده‌ای آنگاه صدر و پیشگاه ** ای دریغ از چون تو خر خاشاک و کاه2430
Cacavisti, then (you advance to) the high seat and the place of honour. Oh, may sticks and straw be withheld from such an ass as you are! [You have defecated (in a filthy manner), then (you advance to) the high seat and the place of honour. Oh, may sticks and straw be withheld from such an ass as you are!]
رو که فرزندان تو با جفت تو ** بندگان او شدند افزون مگو
Begone! Your children and your wife have (now) become his slaves. Say no more!”
سنگ بر سینه همی‌زد با دو دست ** می‌دوید از جهل خود بالا و پست
He (the plaintiff) was dashing stones against his breast with both hands and running up and down in his folly.
خلق هم اندر ملامت آمدند ** کز ضمیر کار او غافل بدند
The people too began to blame (David), for they were unaware of the hidden (circumstances) of his (the plaintiff’s) action.
ظالم از مظلوم کی داند کسی ** کو بود سخره‌ی هوا همچون خسی
How should one that is subject, like a straw, to (the wind of) sensuality know the oppressor from the oppressed?
ظالم از مظلوم آنکس پی برد ** کو سر نفس ظلوم خود برد2435
He that cuts off the head of his wicked self—he (alone) finds the way to (discriminating) the oppressor from the oppressed.
ورنه آن ظالم که نفس است از درون ** خصم هر مظلوم باشد از جنون
Otherwise, that oppressor, which is the fleshly soul within (us), (being moved) by frenzy, is the adversary of every oppressed person.
سگ هماره حمله بر مسکین کند ** تا تواند زخم بر مسکین زند
A dog always attacks the poor; so far as it can, it inflicts wounds upon the poor.
شرم شیران راست نه سگ را بدان ** که نگیرد صید از همسایگان
Know that lions feel shame, (but) not dogs, because he (the lion) does not prey on his neighbours.
عامه‌ی مظلوم‌کش ظالم‌پرست ** از کمین سگشان سوی داود جست
The mob, which slays the oppressed and worships the oppressor—their dog (carnal soul) sprang forth from ambush (and rushed) towards David.
روی در داود کردند آن فریق ** کای نبی مجتبی بر ما شفیق2440
That party (of the people) turned their faces to David, saying, “O chosen prophet, who hast compassion on us,
این نشاید از تو کین ظلمیست فاش ** قهر کردی بی‌گناهی را بلاش
This is unworthy of thee, for this is a manifest injustice: thou hast abased an innocent man for naught.”
عزم کردن داود علیه السلام به خواندن خلق بدان صحرا کی راز آشکارا کند و حجتها را همه قطع کند
How David, on whom be peace, resolved to summon the people to a certain plain, in older that he might disclose the mystery and make an end of all arguments.
گفت ای یاران زمان آن رسید ** کان سر مکتوم او گردد پدید
He said, “O friends, the time has come that his hidden secret should he displayed.
جمله برخیزید تا بیرون رویم ** تا بر آن سر نهان واقف شویم
Arise,all(of you), that we may go forth, so that we may be come acquainted with that hidden secret.
در فلان صحرا درختی هست زفت ** شاخهااش انبه و بسیار و چفت
In such and such a plain there is a huge tree, its boughs dense and numerous and curved.