رأى اللَهُ كليّاً بمِرآةِ ذاتهِ

رأى اللَهُ كليّاً بمِرآةِ ذاتهِ

وذاكَ بفِعلِ العقلِ فانطبَعَت طَبعا

وذاكَ بفِعلِ العقلِ فانطبَعَت طَبعا

God beheld himself wholly in the mirror of his essence.

God saw Himself fully in the mirror of His essence

And this through the intellect's act, so it was imprinted by nature,

And that was by the act of intellect, so He was imprinted

وقامَ بهذا صورةً جوهريةً

وقامَ بهذا صورةً جوهريةً

لما كانتِ الاعراضُ عن ذاتِهِ منعا

لما كانتِ الاعراضُ عن ذاتِهِ منعا

and thereby subsisted as a substantial image,

And by this He established a substantial image

since accidents were excluded from his essence.

Since attributes cannot be separated from His essence

فمن عقلِهِ النُطقيّ أَصدَرَ كِلمةً

فمن عقلِهِ النُطقيّ أَصدَرَ كِلمةً

هِيَ ابنٌ لهُ يُسمَى ومولودَهُ يُدعى

هِيَ ابنٌ لهُ يُسمَى ومولودَهُ يُدعى

From his rational intellect he brought forth a Word,

So from His rational intellect He brought forth a word

called his Son and named his begotten one,

That is a Son to Him, called His Son and Offspring

لتوليدِهِ بالفَهمِ حَيّاً مُشابهاً

لتوليدِهِ بالفَهمِ حَيّاً مُشابهاً

لمبداهُ بل هُو واحدٌ مَعَهُ طَبعا

لمبداهُ بل هُو واحدٌ مَعَهُ طَبعا

for he begot him through understanding, living and resembling

Begotten by understanding, alive resembling Him

his source—indeed, he is one with him in nature.

Identical to His source, indeed one with Him in essence

ويَكفي لفَهمِ الآبِ مقنع خصبهِ

ويَكفي لفَهمِ الآبِ مقنع خصبهِ

إلى غايةٍ لا تقبلُ الدَورَ والرجُعى

إلى غايةٍ لا تقبلُ الدَورَ والرجُعى

And his fruitfulness suffices to satisfy the Father's understanding,

And to understand the Father is sufficient, fertile satisfaction

to an utmost limit admitting neither circularity nor return.

To a purpose that does not accept infinite regression

فما زالَ مولوداً لهُ الآبُ والدٌ

فما زالَ مولوداً لهُ الآبُ والدٌ

ولادَ شُعاعِ الشمسِ تُنبِعُه نبعا

ولادَ شُعاعِ الشمسِ تُنبِعُه نبعا

He has always been begotten, with the Father his begetter,

So the Father remains ever begetting Him, the Son

like the birth of a sun-ray, which the sun sends streaming forth.

As the radiance of the sun emanates its ray

فكِلمتُنا في عقلنا عَرَضٌ لَقَد

فكِلمتُنا في عقلنا عَرَضٌ لَقَد

يزولُ وان الوعيُ يفرِغُ ما أَوعى

يزولُ وان الوعيُ يفرِغُ ما أَوعى

Our word within our intellect is an accident; indeed,

Thus our word in our intellect is an attribute, verily

it vanishes, and memory empties out what it stored.

It fades, and consciousness empties what it contained

ولكنَّ في العقلِ الالهيّ جوهراً

ولكنَّ في العقلِ الالهيّ جوهراً

تبرَّأَ من نقصٍ قيومٌ سَما رَفعا

تبرَّأَ من نقصٍ قيومٌ سَما رَفعا

But in the divine intellect there is a substance,

But in the divine intellect is a substance

free from imperfection, self-subsisting and exalted on high.

Free of defect, eternal, lofty in elevation

فسُرَّ بهِ واحبَّهُ وكذا ابنُه

فسُرَّ بهِ واحبَّهُ وكذا ابنُه

احبَّ اباهُ ما اطاقا لهُ وُسعا

احبَّ اباهُ ما اطاقا لهُ وُسعا

He delighted in him and loved him; likewise his Son

By it He loved and by it His Son

loved his Father to the utmost capacity they both possessed.

Each loved the other to the extent of capacity

وما بَرِحَت تلكَ المحبَّةُ فيهما

وما بَرِحَت تلكَ المحبَّةُ فيهما

مردّدةً وصلاً ولا تنتهي قطعا

مردّدةً وصلاً ولا تنتهي قطعا

And that love in them has never ceased,

And that love in them both never ceased

renewing their union, never ending in severance,

Reciprocating union, endless in perpetuity

على أَنَّها فعلُ الإِرادة منهما

على أَنَّها فعلُ الإِرادة منهما

لتوحيد طبعٍ ليس مُثنىً ولا جمعا

لتوحيد طبعٍ ليس مُثنىً ولا جمعا

inasmuch as it is an act of will from them both,

Though it is the act of will in both

uniting a nature neither doubled nor multiplied.

To unite essence, not dual or multitude

بها بَثَقا الرُوحَ المعزّي كِلاهُما

بها بَثَقا الرُوحَ المعزّي كِلاهُما

بقُوَّة فعلٍ واحدٍ فيهما يَسعى

بقُوَّة فعلٍ واحدٍ فيهما يَسعى

Through it both breathed forth the Spirit, the Comforter,

By it both breathed the Comforting Spirit, each

by the power of one act working in them both.

With the power of one act working through them

فما الآب الا عِلَّةٌ أَوَّليَّةٌ

فما الآب الا عِلَّةٌ أَوَّليَّةٌ

وأَصليَّةٌ والإِبنُ قامَ لها فَرعا

وأَصليَّةٌ والإِبنُ قامَ لها فَرعا

For the Father is the primary cause,

So the Father is the First Cause, primal

and the originating one; the Son stands as its branch.

And original, and the Son fulfilled its branch

وما الإِبنُ الا عِلَّةٌ مستمدَّةٌ

وما الإِبنُ الا عِلَّةٌ مستمدَّةٌ

بفيض انبثاق الروح بالطبع لا وضعا

بفيض انبثاق الروح بالطبع لا وضعا

And the Son is a derivative cause,

And the Son is a caused cause

in the outflow of the Spirit's procession, by nature, not by convention.

By the pouring forth of the Spirit, in nature not convention

وما الروحُ الا صادرٌ من كِلَيهِما

وما الروحُ الا صادرٌ من كِلَيهِما

كنفخةِ حُبٍّ شأنُهُ الجودُ والإِرعا

كنفخةِ حُبٍّ شأنُهُ الجودُ والإِرعا

And the Spirit is one who proceeds from them both,

And the Spirit is emanated from them both

like a breath of love whose character is generosity and care.

Like a breath of love, whose affair is giving and grace

تعالى عن الأَشباهِ والمِثلِ نخلةٌ

تعالى عن الأَشباهِ والمِثلِ نخلةٌ

هو الآب إِضٌّ منبِتٌ خِصبُهُ جِزعا

هو الآب إِضٌّ منبِتٌ خِصبُهُ جِزعا

He is exalted above likenesses and equals; a palm tree

Transcendent above analogies and parables is a palm tree

is the Father, a root whose fruitfulness brings forth a trunk.

The Father is its trunk, fertile its stature

كذاك وهذا الجذعُ اطلعَ طَلعَهُ

كذاك وهذا الجذعُ اطلعَ طَلعَهُ

فقُل إِنَّما الإِثنانِ قد بَثَقا الطَلعا

فقُل إِنَّما الإِثنانِ قد بَثَقا الطَلعا

Thus this trunk brought forth its blossom,

Thus this trunk produced its fronds

so say: the two alone brought forth the blossom.

Say verily the two brought forth the frond

او الآب شمسٌ والشُعاعُ ونُورُهُ

او الآب شمسٌ والشُعاعُ ونُورُهُ

هما الابنُ والروحُ اللذانِ ارسِلا شَفعا

هما الابنُ والروحُ اللذانِ ارسِلا شَفعا

Or the Father is a sun, and the ray and its light

Or the Father is a sun, and its ray and light

are the Son and the Spirit, sent forth as a pair.

Are the Son and the Spirit, both sent as partners

فذا النورُ من ذاك الشُعاعِ وذلكَ ال

فذا النورُ من ذاك الشُعاعِ وذلكَ ال

شُعاعُ من الشمسِ الذي يَبثُقُ اللَمعا

شُعاعُ من الشمسِ الذي يَبثُقُ اللَمعا

This light comes from that ray, and that

Thus that light is from that ray, and that

ray comes from the sun and sends forth radiance.

Ray is from the sun which radiates its glimmer

او الآبُ نارٌ ضؤُها الابنُ رُوحُهُ

او الآبُ نارٌ ضؤُها الابنُ رُوحُهُ

حَرارتُها للعلولةُ الضوءِ لا بِدعا

حَرارتُها للعلولةُ الضوءِ لا بِدعا

Or the Father is a fire, its light the Son; his Spirit

Or the Father is fire, its glow the Son, its

is its heat, [caused by] the light, not an invention.

Warmth the Spirit, for sublimeness the light not innovation

او الآبُ عينُ الماءِ والابنُ نهرُها

او الآبُ عينُ الماءِ والابنُ نهرُها

ورُوحُهما الماءُ المُفاضُ كما يُدعى

ورُوحُهما الماءُ المُفاضُ كما يُدعى

Or the Father is a spring of water, and the Son its river,

Or the Father is a spring, the Son its river

and their Spirit is the water poured forth, as it is called.

And their Spirit the pouring water, as is called

او النفسُ ذات قوى ثلثٍ وانَّها

او النفسُ ذات قوى ثلثٍ وانَّها

لَواحدةٌ ذاتاً فثِق واحذَرِ الخَدعا

لَواحدةٌ ذاتاً فثِق واحذَرِ الخَدعا

Or the soul has three faculties, and yet it

Or the soul has three powers, yet it

is one in essence: trust, and beware deception.

Is one in essence, believe and beware of deception

وتُصدِرُ مفعولينِ صورةُ فَهمها

وتُصدِرُ مفعولينِ صورةُ فَهمها

وحُبُّ ارادتها فدَع نقصَها وارعَى

وحُبُّ ارادتها فدَع نقصَها وارعَى

It produces two effects: the image of its understanding

And brings forth two effects, the form of its understanding

and the love of its will; set aside its defect and heed

And love of its will, so ignore its defect and beware

بقيَّةُ ما فيها من الرسمِ أَنَّها

بقيَّةُ ما فيها من الرسمِ أَنَّها

بصُورةِ ذاتِ اللَهِ قد بُدِعَت بدعا

بصُورةِ ذاتِ اللَهِ قد بُدِعَت بدعا

the remaining likeness within it: it

The rest of its form is that it

was created in the image of God's essence.

Was created in the image of God's essence innovation

ففي اللَهِ طبعٌ واحدٌ وكذا بهِ

ففي اللَهِ طبعٌ واحدٌ وكذا بهِ

صُدورانِ فاسمَع يا فتى وأَصِخ سمَعا

صُدورانِ فاسمَع يا فتى وأَصِخ سمَعا

Thus in God there is one nature, and likewise in him

So in God there is a single essence, and by it

two processions: listen, young man, and lend an attentive ear.

Two processions, so listen, O youth, and hear keenly

وُلودةُ ابنٍ عن تعقُّلِ ذاتِهِ

وُلودةُ ابنٍ عن تعقُّلِ ذاتِهِ

ونفخةُ روحٍ عن محبَّتهِ الوُسعَى

ونفخةُ روحٍ عن محبَّتهِ الوُسعَى

The begetting of a Son through understanding his essence,

The begetting of a Son from comprehending His essence

and the breathing forth of a Spirit through his abounding love.

And breathing a Spirit from His all-encompassing love

بذا كانتِ الذاتُ السميُّ جَلالُها

بذا كانتِ الذاتُ السميُّ جَلالُها

مثلَّثةً شخصاً موحَّدةً طبعا

مثلَّثةً شخصاً موحَّدةً طبعا

Thus the essence, exalted in its majesty, is

Thus was the named divine essence

threefold in person, one in nature.

Triune in persons, unified in essence

هِيَ الآبُ والابنُ الوحيدُ وروحُهُ

هِيَ الآبُ والابنُ الوحيدُ وروحُهُ

فجمعٌ بحَسبِ الطبعِ لن يَقبَلَ الجمعا

فجمعٌ بحَسبِ الطبعِ لن يَقبَلَ الجمعا

It is the Father, the only Son, and his Spirit,

It is the Father, the only Son, and His Spirit

a plurality that in nature admits no plurality.

A union in essence, not accepting multitude

ثلثُ خواصٍ غيرُ منقولةٍ اذا

ثلثُ خواصٍ غيرُ منقولةٍ اذا

أَضَفتَ اليها ما لإِثنَيهما شَرعا

أَضَفتَ اليها ما لإِثنَيهما شَرعا

Three incommunicable properties—if

Three unshared properties, if

you add to them what doctrine assigns to two of them,

You add what pertains to the two, lawfully

يَكُنَّ الاضافاتِ الرُباعيَّ عَدُّها

يَكُنَّ الاضافاتِ الرُباعيَّ عَدُّها

وذا القولُ بالتمكين قد عَدِمَ الصَدعا

وذا القولُ بالتمكين قد عَدِمَ الصَدعا

they become relations, four in number;

The relational terms become four in

this firmly established teaching has no breach.

Number, thus speech firmly established without splitting

أُبوَّةُ آبٍ والبُنُوَّةُ في ابنِهِ

أُبوَّةُ آبٍ والبُنُوَّةُ في ابنِهِ

وبثقٌ لروحٍ جاءَ مفعولهُ ربعا

وبثقٌ لروحٍ جاءَ مفعولهُ ربعا

The Father's fatherhood, and sonship in his Son,

Fatherhood of a Father, sonship in His Son

and the breathing forth of a Spirit, its passive counterpart coming fourth.

Procession of a Spirit, its effect came fourth

فضِف ذي لكونِ الآب من غيرِ مبدإٍ

فضِف ذي لكونِ الآب من غيرِ مبدإٍ

تَرَ العرفياتِ الخمسَ فاعظِم بها صُنعا

تَرَ العرفياتِ الخمسَ فاعظِم بها صُنعا

Add these to the Father's being without a source,

Add for the Father being without origin

and you will see the five notions: marvel at this design.

You will see five rational terms, so magnify His making

فللإِبنِ طبعُ الآب من ذات نتجهِ

فللإِبنِ طبعُ الآب من ذات نتجهِ

وللرُوحِ ذا من وَحدةِ الطبعِ مُستَدعى

وللرُوحِ ذا من وَحدةِ الطبعِ مُستَدعى

The Son has the Father's nature through his very begetting,

For the Son is the Father's nature out of His essence

and this is required for the Spirit by the unity of nature.

And for the Spirit this from the unity of essence is required

لذا الابنُ مولوداً يُسمَّى ورُوحُهُ

لذا الابنُ مولوداً يُسمَّى ورُوحُهُ

فليسَ بمولودٍ وقَدكَ بذا قنعا

فليسَ بمولودٍ وقَدكَ بذا قنعا

Hence the Son is called begotten, while his Spirit

Thus the Son is called Begotten, and His Spirit

is not begotten; let this suffice to satisfy you.

Is not begotten, thus be content with this restraint

فحوَّاءُ لن ندعو بها ابنةَ آدمٍ

فحوَّاءُ لن ندعو بها ابنةَ آدمٍ

وإِن صَدَرَت منهُ بما أُخِذَت ضِلعا

وإِن صَدَرَت منهُ بما أُخِذَت ضِلعا

We do not call Eve a daughter of Adam,

Eve shall we not call the daughter of Adam

although she proceeded from him, having been taken as a rib.

Though she came from him by what was taken, a rib

ولكنما ندعو ابنَهُ مَن هو لهُ

ولكنما ندعو ابنَهُ مَن هو لهُ

بفعلٍ لهُ التشبيهُ في ذاتِهِ وضعا

بفعلٍ لهُ التشبيهُ في ذاتِهِ وضعا

Rather, we call his son one who belongs to him

But rather we call his son he who is to him

through an act establishing likeness in his essence.

By an act for which there is likeness in essence, not convention

وذا الإِبنُ بِكرٌ لا كأَنَّ وُلودَهُ

وذا الإِبنُ بِكرٌ لا كأَنَّ وُلودَهُ

تَلاهُ وُلودٌ ان ذي بِدعةٌ شُنعى

تَلاهُ وُلودٌ ان ذي بِدعةٌ شُنعى

This Son is firstborn, not as though his begetting

And this Son is Firstborn, not as if His begetting

were followed by another begetting—that is a hideous innovation;

Was preceded by a begetting, that is abhorred innovation

ولكن لأَن ما كانَ قبل وُلودِهِ

ولكن لأَن ما كانَ قبل وُلودِهِ

وِلادٌ وذا رَدٌّ كفاكَ بهِ رَدعا

وِلادٌ وذا رَدٌّ كفاكَ بهِ رَدعا

but because there was, before his begetting, no

But because before His begetting

begetting; this rebuttal suffices to restrain you.

There was no begetting, that should suffice to deter you

هو البِكرُ في العقلِ الالهيِ حَسبَما

هو البِكرُ في العقلِ الالهيِ حَسبَما

تجسَّدَ من بِكرٍ وما اقتبلَت زرعا

تجسَّدَ من بِكرٍ وما اقتبلَت زرعا

He is the firstborn in the divine intellect, just as

He is Firstborn in the divine intellect, as

he took flesh from a virgin who had received no seed.

He embodied from a firstborn, and did not accept planting

وأَتحد بالأَقنومِ بين طبيعَتي

وأَتحد بالأَقنومِ بين طبيعَتي

الهٍ وانسانٍ وما ثَلَنا طبعا

الهٍ وانسانٍ وما ثَلَنا طبعا

And he united in one hypostasis the two natures

And united with the person between two natures

of God and man, without destroying our nature.

Of God and man, and we did not multiply essence

وغِبَّ انتِها تدبيرِ امر خلاصنا

وغِبَّ انتِها تدبيرِ امر خلاصنا

وابدالهِ في موتهِ ضَرَّنا نفعا

وابدالهِ في موتهِ ضَرَّنا نفعا

After completing the ordering of our salvation,

Disappeared the completion of the plan of our salvation

and turning our harm into benefit through his death,

And his substitution in his death did us benefit

رَقِي للعُلى والرُسلُ محدقةٌ بهِ

رَقِي للعُلى والرُسلُ محدقةٌ بهِ

وحازَ لدى الآبِ العليِّ لنا الشُفعى

وحازَ لدى الآبِ العليِّ لنا الشُفعى

he ascended to the heights, with the apostles gathered around him,

He ascended on high, and the apostles gaze at him

and secured intercession for us before the Most High Father.

And gained for us the supreme intercession with the Sublime Father

وقد ارسلَ الرُوحَ المعزّي لرُسلِهِ

وقد ارسلَ الرُوحَ المعزّي لرُسلِهِ

كمَوعِدِه والعينُ منهُ لهم تَرعَى

كمَوعِدِه والعينُ منهُ لهم تَرعَى

He sent the Spirit, the Comforter, to his apostles,

And he sent the Comforting Spirit to his apostles

as he had promised, his eye watching over them.

As his promise, and the eye from it watches over them

وليسَ عطايا الروحِ بل هو ذاتُهُ

وليسَ عطايا الروحِ بل هو ذاتُهُ

اتاهم وأَولاهم مواهبَهُ السَبعا

اتاهم وأَولاهم مواهبَهُ السَبعا

Not the Spirit's gifts, but he himself

And the Spirit's gifts are not but his essence

came to them and bestowed his seven gifts upon them.

He gave them and granted them his seven gifts

كأَلسُنِ نار مستقرّاً عليهمِ

كأَلسُنِ نار مستقرّاً عليهمِ

حباهُمُ تأييداً نفى عنهم السبعا

حباهُمُ تأييداً نفى عنهم السبعا

Settling upon them like tongues of fire,

Like tongues of fire settling upon them

he endowed them with strength that drove the wild beast from them.

Endowing them with support, removing from them disgrace

وكانوا ليَخشَونَ الذِئاب فاصبحوا

وكانوا ليَخشَونَ الذِئاب فاصبحوا

بحَول الهِباتِ السبعِ لن يَتَّقوا

بحَول الهِباتِ السبعِ لن يَتَّقوا

They had indeed feared the wolves, but now,

And they had feared the wolves, but became

through the power of the seven gifts, they would fear no more.

By the transformational power of the seven, they will not fear

وكانوا أُولي رُوحٍ جَزُوعٍ مروَّعٍ

وكانوا أُولي رُوحٍ جَزُوعٍ مروَّعٍ

فاضحوا بأَيد الرُوحِ لن يختشوا النَقعا

فاضحوا بأَيد الرُوحِ لن يختشوا النَقعا

They had possessed a fearful, terrified spirit,

And they were men of faint frightened spirit

but through the Spirit's might they no longer feared battle dust.

But came forth emboldened by the Spirit's hands, they will not dread violence

رِجالٌ بلا دِرعٍ فلما تدرَّعوا

رِجالٌ بلا دِرعٍ فلما تدرَّعوا

من الروح تأييداً لهُ اشتَمَلوا دَرعا

من الروح تأييداً لهُ اشتَمَلوا دَرعا

Men without armor—when they armored themselves

Men without armor, but when equipped

with strengthening from the Spirit, they wrapped themselves in armor for him.

With the Spirit as aid for Him, they donned armor

وكانوا بدَرّ الجهلِ حُفلى ضُروعُهم

وكانوا بدَرّ الجهلِ حُفلى ضُروعُهم

فأَمسى نُهاهم بالحِجى حافلاً ضَرعا

فأَمسى نُهاهم بالحِجى حافلاً ضَرعا

Their udders had been swollen with the milk of ignorance,

And they had been blindly stumbling, their chests

but their understanding became an udder brimming with wisdom.

Became illuminated with guidance, abundantly pouring knowledge

بإِقدام أَقدام البِشارةِ قد سَعَوا

بإِقدام أَقدام البِشارةِ قد سَعَوا

بكلِّ استواء ما بِهِم قَدَمٌ فَدعا

بكلِّ استواء ما بِهِم قَدَمٌ فَدعا

With bold feet they hastened to proclaim the good news,

With feet firm in the footing of preaching they went

all straight, with not a crooked foot among them.

With every steadiness not calling their feet

أَني اجتَنِب اهلَ الشِقاقِ وما أَتَوا

أَني اجتَنِب اهلَ الشِقاقِ وما أَتَوا

بهِ في انبِثاقِ الروحِ واحسَبهُم صَرعى

بهِ في انبِثاقِ الروحِ واحسَبهُم صَرعى

Indeed, I shun the people of schism and what they have brought

I avoid the people of discord and what they came with

concerning the Spirit's procession, and I count them fallen.

In the procession of the Spirit, and count them crippled

فكلُّ مُضلٍّ يَدَّعي الرُشدَ والحِجى

فكلُّ مُضلٍّ يَدَّعي الرُشدَ والحِجى

حَريٌّ بان تُهمي على جَهلهِ الدمعا

حَريٌّ بان تُهمي على جَهلهِ الدمعا

Every misleader who claims right guidance and wisdom

For every misguided one claims rectitude and surety

deserves that you shed tears over his ignorance.

Worthy that you pelt his ignorance with tears

ولا تتخادَع من شقاشِقِ هَذرِهم

ولا تتخادَع من شقاشِقِ هَذرِهم

إذا سجعوا هذراً وان هَذَروا سجعا

إذا سجعوا هذراً وان هَذَروا سجعا

Do not let yourself be deceived by the bluster of their babbling,

And be not deceived by their many vain prattlings

when they rhyme their babble, or babble in rhyme.

When they prattle nonsense, though prattling prosody

فان أحجَموا فاشرُط قَذالَ خِداعِهم

فان أحجَموا فاشرُط قَذالَ خِداعِهم

وان أَقدَموا فاحجُم أَخادِعَهُم صفعا

وان أَقدَموا فاحجُم أَخادِعَهُم صفعا

If they draw back, incise the nape of their deceit;

If they hesitate, then make a condition for their deception

and if they advance, cup their neck-veins with slaps.

And if they approach, then refrain, deceiving them with a slap

تَحامَ حُماتِ المُبدِعينَ فمَن دنا

تَحامَ حُماتِ المُبدِعينَ فمَن دنا

إلى حُمَةٍ لا يأمنِ اللسبَ واللسعا

إلى حُمَةٍ لا يأمنِ اللسبَ واللسعا

Shun the innovators' venom, for anyone who approaches

The protecting lairs of the innovators have crowded, so one who nears

a venomous sting cannot be safe from bites and stings.

A lair will not be safe from insult and wounding

ولا تَصِلَن صِلاً ولا تقرُبِ الصِلى

ولا تَصِلَن صِلاً ولا تقرُبِ الصِلى

فيرديكَ ذ لدغاً وهاتيكُمُ لذعا

فيرديكَ ذ لدغاً وهاتيكُمُ لذعا

Do not consort with a cobra, nor draw near the fire,

Do not join ties and do not go near an ally

lest the former kill you by biting, the latter by scorching.

Lest he make you recoil stung, here I caution you

فذاكَ وأَيمُ اللَهِ أَيمٌ لسانُهُ

فذاكَ وأَيمُ اللَهِ أَيمٌ لسانُهُ

وهو عقربٌ مسمومةٌ في لَهى أَفعى

وهو عقربٌ مسمومةٌ في لَهى أَفعى

For that one's tongue, by God, is a serpent,

For that one, by God, his tongue is faithless

and he is a venomous scorpion in a viper's throat.

He is a venomous scorpion fascinated in playing with snakes

بل اسعَ إلى تعليمِ بِيعةِ بِطرُسٍ

بل اسعَ إلى تعليمِ بِيعةِ بِطرُسٍ

فما ضلَّ من يَسعى بتعليمِها مَسعى

فما ضلَّ من يَسعى بتعليمِها مَسعى

Rather, seek the teaching of Peter's Church,

Rather strive towards the teaching of Peter's party

for none who follows its teaching goes astray on the path.

For none who strives with its teaching goes astray

تقلَّدتُ في إِيمانها عِصمةً بهِ

تقلَّدتُ في إِيمانها عِصمةً بهِ

ومن أَنكرَ التقليد يستوجب القدعا

ومن أَنكرَ التقليد يستوجب القدعا

I have girded myself with protection through its faith,

I have adopted its belief as a safeguard through it

and whoever denies tradition deserves rebuke.

And one who rejects imitation necessitates splitting

اموتُ عليهِ وان حييتُ فانَّني

اموتُ عليهِ وان حييتُ فانَّني

بُمعتَصم الإِيمان في قُلَّةٍ مَنعا

بُمعتَصم الإِيمان في قُلَّةٍ مَنعا

I shall die upon it; and if I live, then I

I die upon it, and if I live then I

am in faith's stronghold, on an impregnable summit.

Hold fast to the protected faith in scarce company