Oh Thou who didst with Pitfall and with Gin
Beset the Road I was to wander in,
Thou wilt not with Predestination round
Enmesh me, and impute my Fall to Sin?
[tr. FitzGerald, 1st ed. (1859), # 57]

Oh Thou, who didst with pitfall and with gin
Beset the Road I was to wander in,
Thou wilt not with Predestin'd Evil round
Enmesh, and then impute my Fall to Sin?
[tr. FitzGerald, 2nd ed. (1868), # 87]

Oh Thou, who didst with pitfall and with gin
Beset the Road I was to wander in,
Thou wilt not with Predestin'd Evil round
Enmesh, and then impute my Fall to Sin!
[tr. FitzGerald, 3rd ed. (1872), # 80; 4th ed. (1879); 5th ed. (1889)]

Thou settest snares around us manifold, and sayest, "Death to ye, if ye enter therein." Thou layest the lures Thyself, and then givest over Thy victim to doom.
[tr. McCarthy (1879), # 296]

Thou dost with frequent snare beset the way
The pilgrim's wandering footsteps to betray,
And all poor wretches tangled in thy snares
Dost seize as prisoners and as rebels slay.
[tr. Winfield (1882), # 224]

With many a snare Thou dost beset my way,
And threatenest, if I fall therein, to slay;
Thy rule resistless sways the world, yet Thou
Imputest sin, when I do but obey!
[tr. Whinfield (1883), # 243 or 432]

Thou hast prepared a Way with many a Snare,
And set with many a Prize to lure us there,
And still, Oh God, 'tis said, Thou wilt not spare,
The Man whose Foot-steps stumble unaware.
[tr. Garner (1887), 2.3]

Thou hast prepared a way with many a snare
And decked with many a prize to lure us there.
And yet. Oh, God, 'tis said Thou wilt not spare
The man whose footsteps stumble unaware.
[tr. Garner (1898), # 87]

An hundred thousand snares my path within Thou settest
And "Thee," quoth Thou, "I'll slay, if foot therein thou settest."
'Tis Thou that sett'st the snares; and whoso in them falleth
Thou slay'st and on his name the brand of sin Thou settest!
[tr. Payne (1898), # 822]

In a thousand places on the road I walk, Thou placest snares,
Thou sayest, "I will catch thee if thou placest step in them";
in no smallest thing is the world independent of Thee,
Thou orderest all things, and callest me rebellious.
[tr. Heron-Allen (1898), # 148]

A thousand snares Thou settest in my way,
And threatenest if I step therein to slay;
Thou mak'st Thy law and me dost rebel call,
Though nowise is the world free from Thy sway!
[tr. Thompson (1906), # 539]

In every step I take Thou sett'st a snare,
Saying, "Thus will I entrap thee, so beware!"
And, while all things are under Thy command,
That I a rebel am Thou dost declare.
[tr. Talbot (1908), # 148]

You lay your snares around our ear and eye,
And warn us not to step in, lest we die;
Thus snares you lay, if therein one but strays,
You catch and kill him saying "Sinner fie!"
[tr. Tirtha (1941), # 11.9]

On every path I take, Your snares are spread
To entrap me, should I walk without due care.
Utter extremes acknowledge Your vast sway.
You order all things -- yet You call me rebel?
[tr. Graves & Ali-Shah (1967), # 85]

O Life, you put many traps in my way
Dare to try, is what you clearly say
All that is, thy command must obey
You lead me away and call me astray.
[tr. Shahriari (1998)]

What! out of senseless Nothing to provoke
A conscious Something to resent the yoke
Of unpermitted Pleasure, under pain
Of Everlasting Penalties, if broke!
[tr. FitzGerald, 2nd ed. (1868), # 84; # 78 for 3rd, 4th, and 5th editions]

When God built up my body out of clay, he knew beforehand the fruit of all my deeds. It is not in defiance of his will that I a sinner have sinned. Why then for me does nether hell await?
[tr. McCarthy (1879), # 112]

When Allah mixed my clay, He knew full well
My future acts, and could each one foretell;
'Twas he who did my sins predestinate,
Yet thinks it just to punish me in hell.
[tr. Whinfield (1882), # 46]

'Twas Allah who engraved upon my Clay
The Laws I was thereafter to obey,
And will He cast me into Raging Fire,
Because my Actions answer to His Sway?
[tr. Garner (1887), 4.5]

Almighty Potter, on whose wheel of blue
The world is fashioned and is broken too,
Why to the race of men is heaven so dire?
In what, O wheel, have I offended you?
[tr. Le Gallienne (1897)]

God, when He mixed and moulded our being's clay,
Had e'en foreknowledge of all we should do and say;
Without His order no sin of mine was aye;
Then why should He doom me to burn on the Judgment Day?
[tr. Payne (1898), # 190]

God, when he fashioned the clay of my body
Knew by my making what would come from it
(Since) there is no sin of mine without his knowledge
Why should he seek to burn me at the day of resurrection?
[tr. Heron-Allen (1897), "# 26=85" Calcutta]

God, when he fashioned the clay of my body,
Knew by my making what would come of it;
(Since) there is no sin of mine without his order
Why should he seek to burn me at the Day of Resurrection?
[tr. Heron-Allen (1899), #78a, Calcutta]

When God of our existence shaped the clay.
He knew our actions would be as His sway;
Without His mandate was no sin of mine,
Then why doom me to burn on Judgment Day?
[tr. Thompson (1906), # 148]

When, bending low, God moulded me from clay,
Incontrovertibly my life was ordered:
Without his order I abstain from crime.
Why should I burn, then, on His Judgement Day?
[tr. Graves & Ali-Shah (1967), # 82]

Either fate, (and that either an absolute necessity, and unavoidable decree; or a placable and flexible Providence) or all is a mere casual confusion, void of all order and government. If an absolute and unavoidable necessity, why doest thou resist? If a placable and exorable Providence, make thyself worthy of the divine help and assistance. If all be a mere confusion without any moderator, or governor, then hast thou reason to congratulate thyself; that in such a general flood of confusion thou thyself hast obtained a reasonable faculty, whereby thou mayest govern thine own life and actions.
[tr. Casaubon (1634), #11]

Either the Order of Things are fixed by irrevocable Fate, or Providence may be worked into Compassion, or else the World Floats at Random without any Steerage. Now if nature lies under immovable Necessity, to what purpose should you struggle against it? If the favor of Providence is to be gained, qualify your self for the Divine Assistance: But if Chance, and Confusion carry it, and no body sits at the Helm; be you contented and Ride out the Storm patiently, for you have a Governor within you , though the World has none.
[tr. Collier (1701)]

There is either a fatal necessity, and an unalterably fixed order; or a kind and benign providence; or a blind confusion, without a governor. If there be an unalterable necessity, why strive against it? If there is a kind providence, which can be appeased; make yourself worthy of the divine aids. If there is an ungoverned confusion; yet compose yourself with this, that, amidst these tempestuous waves, you have a presiding intelligence within yourself.
[tr. Hutcheson/Moor (1742)]

Either all things are fixed by a fatal necessity and an inviolable order; or they are governed by a benevolent providence; or they proceed at random, without any one to direct them.
Now, if there be an immutable necessity, why do we struggle against it? If a kind and merciful Providence presides, make yourself worthy of the divine assistance: if the world is all confusion, without any one to conduct it, comfort yourself however that, amidst these tempestuous waves, you have an intelligent guide within your breast.
[tr. Graves (1792)]

Either there is a fatal necessity and invincible order, or a kind providence, or a confusion without a purpose and without a director. If then there is an invincible necessity, why dost thou resist? But if there is a providence which allows itself to be propitiated, make thyself worthy of the help of the divinity. But if there is a confusion without a governor, be content that in such a tempest thou hast in thyself a certain ruling intelligence.
[tr. Long (1862)]

Either the order of things is fixed by irrevocable fate, or providence may be worked into compassion, or else the world floats at random without any steerage. Now if nature lies under an immovable necessity, to what purpose should you struggle against it? If the favor of providence is to be gained, qualify yourself for divine assistance; but if chance and confusion prevail, be you contented that in such a storm you have a governing intelligence within you.
[tr. Collier/Zimmern (1887)]

Either fixed necessity and inviolable order, or a merciful providence, or a random and ungoverned medley. If an inviolable necessity, why resist? If a providence waiting to be merciful, make yourself worthy of divine aid. If a chaos uncontrolled, be thankful that amid the wild waters you have yourself an Inner governing mind.
[tr. Rendall (1898)]

There is either a fatal necessity, an unalterable order, or a placable Providence, or a blind confusion without a governor. If there be an unalterable necessity, why strive against it? If there be a Providence admitting of propitiation, make yourself worthy of the divine aid. If there be an ungoverned confusion, be comforted; seeing that in this tempest you have within yourself a guiding intelligence.
[tr. Hutcheson/Chrystal (1902)]

There must be either a predestined Necessity and inviolable plan, or a gracious Providence, or a chaos without design or director. If then there be an inevitable Necessity, why kick against the pricks? If a Providence that is ready to be gracious, render thyself worthy of divine succour. But if a chaos without guide, congratulate thyself that amid such a surging sea thou hast a guiding Reason.
[tr. Haines (Loeb) (1916)]

Either the Necessity of destiny and an order none may transgress, or Providence that hears intercession, or an ungoverned welter without a purpose. If then a Necessity which none may transgress, why do you resist? If a Providence admitting intercession, make yourself worthy of assistance from the Godhead. If an undirected welter, be glad that in so great a flood of waves you have yourself within you a directing mind.
[tr. Farquharson (1944)]

Either an ineluctable destiny and an order that none may overstep, or a providence that can be appeased, or an ungoverned confusion subject to nothing but chance. If, then, an inexorable necessity, why struggle against it? If a providence that allows itself to be appeased, make yourself worthy of aid from the divine. And if an ungoverned confusion, be glad that in such a swirl you have a mind that provides leadership.
[tr. Hard (1997 ed.; 2011 ed.)]

Fatal necessity, and inescapable order. Or benevolent Providence. Or confusion -- random and undirected.
If it's an inescapable necessity, why resist it?
If it's Providence, admits of being worshipped, then try to be worthy of God's aid.
If it's confusion and anarchy, then be grateful that on this raging sea you have a mind to guide you.
[tr. Hays (2003)]

Either the compulsion of destiny and an order allowing no deviation, or a providence open to prayer, or a random welter without direction. Now if undeviating compulsion, why resist it? If a providence admitting the placation of prayer, make yourself worthy of divine assistance. If an ungoverned welter, be glad that in such a maelstrom you have within yourself a directing mind of your own.
[tr. Hammond (2006)]

Either predetermined necessity and unalterable cosmic order, or a gracious providence, or a chaotic ungoverned mixture. If a predetermined necessity, why do you resist? If it is a gracious Providence that can hear our prayers, then make yourself worthy of divine assistance. If a chaotic ungoverned mixture, be satisfied that in the midst of this storm, you have within yourself a mind whose nature it is to govern and command.
[tr. Needleman/Piazza (2008)]