پرورش دادم مر او را زان چمن ** کی بگفت اندر بگنجد فن من

پرورش دادم مر او را زان چمن ** کی بگفت اندر بگنجد فن من 4835

I gave him nourishment from that garden: how should (the description of) My artfulness be contained in words.

داده من ایوب را مهر پدر ** بهر مهمانی کرمان بی‌ضرر

I bestowed on Job a father's love in order that he might entertain the worms hospitably and do them no harm.

داده کرمان را برو مهر ولد ** بر پدر من اینت قدرت اینت ید

I bestowed on the worms love for him like that of children for their father. Look, here is (a token of My) Power, here is (a token of My) Hand!

مادران را داب من آموختم ** چون بود لطفی که من افروختم

I have taught mothers to care (for their children): how (infinite) must be the kindness that I have kindled!

صد عنایت کردم و صد رابطه ** تا ببیند لطف من بی‌واسطه

(Unto him) I showed a hundred favours and (knit) a hundred ties (of obligation), that he might experience My kindness directly,

تا نباشد از سبب در کش‌مکش ** تا بود هر استعانت از منش 4840

And not be distracted by any secondary cause, to the end that every call for help should be made by him to Me,

ورنه تا خود هیچ عذری نبودش ** شکوتی نبود ز هر یار بدش

Or at least that he should have no excuse (for turning elsewhere) and no occasion to complain of any evil companion.

این حضانه دید با صد رابطه ** که بپروردم ورا بی‌واسطه

He enjoyed this tender care (cemented) by a hundred ties, for I fostered him (Myself) without an intermediary.

شکر او آن بود ای بنده‌ی جلیل ** که شد او نمرود و سوزنده‌ی خلیل

His thanks, O honoured servant, were this, that he became Nimrod and the burner of Khalíl (Abraham)”—

هم‌چنان کین شاه‌زاده شکر شاه ** کرد استکبار و استکثار جاه

Just as this prince, in return for the favours of the King, showed arrogance and sought to aggrandise himself,

که چرا من تابع غیری شوم ** چونک صاحب ملک و اقبال نوم 4845

Saying, “Why should I become the follower of another when I possess empire and new (splendid) fortune?”

لطف‌های شه که ذکر آن گذشت ** از تجبر بر دلش پوشیده گشت

(Hence) the King's favours, of which the tale has been told above, were veiled from his heart (in oblivion) by his outrageous insolence—

هم‌چنان نمرود آن الطاف را ** زیر پا بنهاد از جهل و عمی

“Even so did Nimrod ignorantly and blindly trample underfoot those favours (of Mine).

این زمان کافر شد و ره می‌زند ** کبر و دعوی خدایی می‌کند

Now he has become an infidel and is waylaying (the faithful): he is acting with arrogance and pretending to Divinity.

رفته سوی آسمان با جلال ** با سه کرکس تا کند با من قتال

By means of three vultures he has gone (flown) towards august Heaven in order to battle with Me,

صد هزاران طفل بی‌تلویم را ** کشته تا یابد وی ابراهیم را 4850

And has killed a hundred thousand innocent children (in the hope) that he may find Abraham;

که منجم گفته کاندر حکم سال ** زاد خواهد دشمنی بهر قتال

For the astrologers declared that, according to the forecast for the year, there would be born an adversary to combat him,

هین بکن در دفع آن خصم احتیاط ** هر که می‌زایید می‌کشت از خباط

(And said), ‘Hark, take precautions to repel that enemy’; (so) in his craziness he would fain kill every child that was born.

کوری او رست طفل وحی کش ** ماند خون‌های دگر در گردنش

(But), to confound him, the inspired child was saved; the blood of (all) the others remained (as a burden of guilt) upon his neck.

از پدر یابید آن ملک ای عجب ** تا غرورش داد ظلمات نسب

Oh, ’tis wonderful! Did he obtain that empire from his father so that (in consequence) he was befooled by the darkness of noble lineage?

دیگران را گر ام و اب شد حجاب ** او ز ما یابید گوهرها به جیب 4855

(Nay); if father and mother were an obstacle (cause of delusion) to others, he derived the jewels in his pocket from Me.”

گرگ درنده‌ست نفس بد یقین ** چه بهانه می‌نهی بر هر قرین

Assuredly thy wicked carnal soul is a rapacious wolf: why art thou laying the blame on every comrade (neighbour)?

در ضلالت هست صد کل را کله ** نفس زشت کفرناک پر سفه

In its misguidedness the foul disbelieving unconscionable carnal soul is (like) a cap for (concealing the diseased condition of) a hundred baldpates.

زین سبب می‌گویم این بنده‌ی فقیر ** سلسله از گردن سگ برمگیر

For this reason, O poor slave (of God), I am always saying, “Do not remove the collar from the neck of the cur.”

گر معلم گشت این سگ هم سگست ** باش ذلت نفسه کو بدرگست

(Even) if this cur has become a teacher, it is a cur still: be thou one whose carnal soul is abased, for it is evil-natured.