هین غنیمت دار در بازست زود ** رخت آنجا کش به کوری حسود

Come, seize the opportunity: the door is open: carry thy baggage thither at once in despite of the envious (Devil).

گفتن موسی علیه‌السلام فرعون را کی از من یک پند قبول کن و چهار فضیلت عوض بستان

How Moses, on whom be peace, said to Pharaoh, "Accept one counsel from me and take four excellent qualities as recompense."

هین ز من بپذیر یک چیز و بیار ** پس ز من بستان عوض آن را چهار

Come, accept from me one thing and bring (it into practice), and then take from me four as recompense for that.”

گفت ای موسی کدامست آن یکی ** شرح کن با من از آن یک اندکی 2510

He replied, “O Moses, what is that one thing? Explain to me a little about that one thing.”

گفت آن یک که بگویی آشکار ** که خدایی نیست غیر کردگار

“That one thing,” said he, “is that thou shouldst say publicly that there is no god but the Maker,

خالق افلاک و انجم بر علا ** مردم و دیو و پری و مرغ را

The Creator of the heavenly spheres and of the stars on high and of man and devil and genie and bird,

خالق دریا و دشت و کوه و تیه ** ملکت او بی‌حد و او بی‌شبیه

The Creator of sea and plain and mountain and desert: His sovereignty is without limit and He is without like.”

گفت ای موسی کدامست آن چهار ** که عوض بدهی مرا بر گو بیار

He (Pharaoh) said, “O Moses, what are those four things that thou wilt give me in recompense? Declare (what they are) and bring (them before me),

تا بود کز لطف آن وعده‌ی حسن ** سست گردد چارمیخ کفر من 2515

That perchance, by the favour of that goodly promise, the crucifixion (torment) of my unbelief may be assuaged.

بوک زان خوش وعده‌های مغتنم ** برگشاید قفل کفر صد منم

Perchance the lock of my hundred maunds' weight of unbelief may be opened by those fair and desirable promises.

بوک از تاثیر جوی انگبین ** شهد گردد در تنم این زهر کین

Perchance, by the effect of the river of honey, this poison of hatred may be turned into honey in my body;

یا ز عکس جوی آن پاکیزه شیر ** پرورش یابد دمی عقل اسیر

Or by the reflexion of the river of that pure milk, (my) captive intelligence may be nourished for a moment;

یا بود کز عکس آن جوهای خمر ** مست گردم بو برم از ذوق امر

Or perchance, by the reflexion of those rivers of wine, I may be intoxicated and obtain a scent of the delight of (obedience to) the (Divine) command;

یا بود کز لطف آن جوهای آب ** تازگی یابد تن شوره‌ی خراب 2520

Or perchance, by the favour of those rivers of water, my barren devastated body may gain refreshment—

شوره‌ام را سبزه‌ای پیدا شود ** خارزارم جنت ماوی شود

Some verdure may appear on my barren soil, my thorn-brake may become the Garden of (everlasting) abode;

بوک از عکس بهشت و چار جو ** جان شود از یاری حق یارجو

Perchance, by the reflexion of Paradise and the four rivers, my spirit, through God's befriending (it), may become a seeker of the Friend,

آنچنان که از عکس دوزخ گشته‌ام ** آتش و در قهر حق آغشته‌ام

In the same fashion as from the reflexion of Hell I have become fire and am steeped in the wrath of God.

گه ز عکس مار دوزخ هم‌چو مار ** گشته‌ام بر اهل جنت زهربار

At one moment, from the reflexion of the snake of Hell I have become (engaged in) dropping poison, like a snake, on those who shall dwell in Paradise;

گه ز عکس جوشش آب حمیم ** آب ظلمم کرده خلقان را رمیم 2525

At another time, from the reflexion of the boiling of the hot water (of Hell), the water of my oppression has made the people (like) rotten bones.

من ز عکس زمهریرم زمهریر ** یا ز عکس آن سعیرم چون سعیر

From the reflexion of the zamharír (intense cold of Hell) I am (as) the zamharír; or from the reflexion of the sa‘ír (flames of Hell) I am as the sa‘ír.

دوزخ درویش و مظلومم کنون ** وای آنک یابمش ناگه زبون

I am now the Hell of the poor and oppressed: woe to him whom I suddenly find subject (to me)!”

شرح کردن موسی علیه‌السلام آن چهار فضیلت را جهت پای مزد ایمان فرعون

How Moses, on whom be peace, explained those four excellent qualities (which should be bestowed) as a reward for Pharaoh's coming into the Faith.

گفت موسی که اولین آن چهار ** صحتی باشد تنت را پایدار

Moses said, "The first of those four will be constant health for thy body:

این علل‌هایی که در طب گفته‌اند ** دور باشد از تنت ای ارجمند

These maladies that are described in (books of) Medicine will be far from thy body, O estimable one.

ثانیا باشد ترا عمر دراز ** که اجل دارد ز عمرت احتراز 2530

Secondly, thou wilt have a long life, for death will be cautious of (attacking) thy life;

وین نباشد بعد عمر مستوی ** که بناکام از جهان بیرون روی

And after a life uniform (in happiness) this will not be (the sequel, namely) that thou wilt go forth from the world against thy will;

بلک خواهان اجل چون طفل شیر ** نه ز رنجی که ترا دارد اسیر

Nay, but (thou wilt go) desiring death as the sucking babe (desires milk), not on account of the pain that holds thee captive.