| Authorized translation (ca. 1953-1992) | Authorized Arabic text (1995) |
| Whoso wisheth to make use of vessels of silver and gold is at liberty to do so. Take heed lest, when partaking of food, ye plunge your hands into the contents of bowls and platters. Adopt ye such usages as are most in keeping with refinement. He, verily, desireth to see in you the manners of the inmates of Paradise in His mighty and most sublime Kingdom. | |
| Haddad translation (1900-01) | Provisional Arabic transliteration (1998) |
| Eating: There is no harm in the use of gold and silver utensils but beware not to dip your fingers into dishes and plates (served at the repast) but adopt refined manners of the people of Rizwan (Paradise) in His kingdom, the impregnable, the inaccessible! | |
| Provisional Literal translation (1998) | Earl E. Elder translation (1961) |
| There is no harm in using vessels of gold and silver [note 2] if one desires to do so. Beware of dipping your hands in large plates (al-sihaf) and basins (al-suhun). [note 3] Hold to what is closer to cleanliness. [note 4] He desires to show you the customs of the people of Paradise (ahl al-ridwan) in His Impregnable, Unapproachable Kingdom. | |
| Notes to Translations (1998) | Correspondence on Literal trans. (1998) |
| Authorized translation (ca. 1953-1992) | Authorized Arabic text (1995) |
| Hold ye fast unto refinement under all conditions, that your eyes may be preserved from beholding what is repugnant both to your own selves and to the dwellers of Paradise. Should anyone depart therefrom, his deed shall at that moment be rendered vain; | |
| Haddad translation (1900-01) | Provisional Arabic transliteration (1998) |
| Under all circumstances conform yourselves to refined manners, lest your eyes fall upon anything that might be abominable both unto you and unto the people of paradise. He who is wanting in this will be condemned at the moment of committing the act, | |
| Provisional Literal translation (1998) | Earl E. Elder translation (1961) |
| Hold fast to cleanliness in all circumstances, lest the eyes fall on that which you and the people of Paradise abhor. Whoever transgresses (the rule of cleanliness), his work at once becomes futile. | |
| Notes to Translations (1998) | Correspondence on Literal trans. (1998) |
| Authorized translation (ca. 1953-1992) | Authorized Arabic text (1995) |
| yet should he have good reason, God will excuse him. He, in truth, is the Gracious, the Most Bountiful. | |
| Haddad translation (1900-01) | Provisional Arabic transliteration (1998) |
| but if be has any excuse to offer, God will forgive him; verily He is the beloved, the generous. | |
| Provisional Literal translation (1998) | Earl E. Elder translation (1961) |
| If he has an excuse, God exempts him for He is the Generous, the Powerful. | |
| Notes to Translations (1998) | Correspondence on Literal trans. (1998) |
| Authorized translation (ca. 1953-1992) | Authorized Arabic text (1995) |
| He Who is the Dawning-place of God's Cause hath no partner in the Most Great Infallibility. He it is Who, in the kingdom of creation, is the Manifestation of "He doeth whatsoever He willeth". God hath reserved this distinction unto His own Self, and ordained for none a share in so sublime and transcendent a station. | |
| Haddad translation (1900-01) | Provisional Arabic transliteration (1998)There is no partner of the day-spring of the command in His great infallibility because He is indeed the manifestation of the word, "He doeth what He pleaseth in the realm of creation," and thus God hath assigned this station unto Himself and hath not ordained unto any one the sharing with Him this great and inaccessible honor. |
| Provisional Literal translation (1998) | Earl E. Elder translation (1961) |
| The Rising-place of Command has no partner in the Very Great Preservation from Error (al-'isma al kubra). He is, indeed, an Appearing-place. He does what He wishes in the Kingdom of Creation. God has reserved this Station exclusively for Himself. And a portion in this Great and Unapproachable Dignity has not been destined (quddira) for anyone else. | |
| Notes to Translations (1998) | Correspondence on Literal trans. (1998) |
| Authorized translation (ca. 1953-1992) | Authorized Arabic text (1995) |
| This is the Decree of God, concealed ere now within the veil of impenetrable mystery. We have disclosed it in this Revelation, and have thereby rent asunder the veils of such as have failed to recognize that which the Book of God set forth and who were numbered with the heedless. | |
| Haddad translation (1900-01) | Provisional Arabic transliteration (1998) |
| This is the command of God which was hidden by the veils of the unseen, but we have disclosed it in this manifestation whereby we rent in sunder the veils of those who did not know the law of the book and were of those who are heedless. | |
| Provisional Literal translation (1998) | Earl E. Elder translation (1961) |
| This is the command of God. It was concealed in the veils of the Unknown. We manifested it in this Manifestation. By it We pierced the veil of those who knew not the command of the book and were among the careless. | |
| Notes to Translations (1998) | Correspondence on Literal trans. (1998) |
| Authorized translation (ca. 1953-1992) | Authorized Arabic text (1995) |
| Unto every father hath been enjoined the instruction of his son and daughter in the art of reading and writing and in all that hath been laid down in the Holy Tablet. He that putteth away that which is commanded unto him, the Trustees are then to take from him that which is required for their instruction if he be wealthy and, if not, the matter devolveth upon the House of Justice. Verily have We made it a shelter for the poor and needy. | |
| Haddad translation (1900-01) | Provisional Arabic transliteration (1998) |
| It is the duty of fathers to educate their sons and daughters in science, handwriting and other studies as thoroughly defined in the tablet: But the father who neglects that whereunto he is commanded the trustees must take from him - if he is rich - what is necessary to the education of his children; but if he is poor he must appeal to the house of justice as we have made it a refuge for the poor and needy. | |
| Provisional Literal translation (1998) | Earl E. Elder translation (1961) |
| It has been ordained for every father to educate his son and daughter in learning, handwriting and other things defined in the Tablet. Whoever neglects what he has been commanded, the Stewards must take from him whatever is necessary for their education: that is, if he is rich. Otherwise, their education is referred to the House of Justice. We have made it the shelter (ma'wa) of the poor and the needy. | |
| Notes to Translations (1998) | Correspondence on Literal trans. (1998) |
| Authorized translation (ca. 1953-1992) | Authorized Arabic text (1995) |
| He that bringeth up his son or the son of another, it is as though he hath brought up a son of Mine; upon him rest My glory, My loving-kindness, My mercy, that have compassed the world. | |
| Haddad translation (1900-01) | Provisional Arabic transliteration (1998) |
| If one educates his own son, or another's son, it is as if he has educated My own son - Upon him is My glory - Baha - grace and mercy which hath preceded the worlds. | |
| Provisional Literal translation (1998) | Earl E. Elder translation (1961) |
| Whoever educates his son or any one's sons, it is as though he had educated one of My sons. On him be My Splendour (baha'i), My Providence and My Mercy, which preceded the worlds. | |
| Notes to Translations (1998) | Correspondence on Literal trans. (1998) |