The Mishkín Qalam text is inconclusive, because of blotches on this line, but it also appears to read naqd kon. The text in Âsâr-e qalam-e a'lâ reads naqd kon, meaning to assay or test the purity of a metal coin. The poetic convention typically calls for the second instance of a word in a given line of Persian verse to have a different meaning hence the second occurence of qalb here should have a meaning other than the usual "heart." Qalb can also mean "conscience" (and "inversion," among other things), as well as false coin.Exposition renders the word Bayán, which can have an ordinary meaning, but which could also be taken as an allusion to the two books by that name of the Báb, one in Persian, one in Arabic.Thus, we could understand this to mean something like "Redemption of the soul," the compensation one receives for having offered his or her life. The word translated here as "glory" is again Bahá, but this word could also mean the indemnity or compensation paid to the family of a slain person ( khun-bahâ, "blood-money").The word "amr" can mean Cause or command, so we can understand either "so that there will appear from your command of 'Be and it Was'," or, as I have preferred, "so that there will appear from your Cause/religion 'Be and it Was.'" In Bahá'u'lláh's poem the phrase is alluded to, but it appears as kun fa kân, using the imperative and then the past tense of the verb "to be" in order to complete the rhyme with jân. The phrase kun fa yakûn appears several times in the Koran (e.g., 2:117), meaning that God wills a thing by speaking it, and it comes to be literally, God commands "Be," and it comes to be.Literally, the line would mean "a world arises to its feet for you, the Qá'im, just as you stand tall within our hearts and soul." Qá'im is the word translated as "arose." This line, and indeed the entire strophe, would appear to be addressed to the Báb, and alludes to his station as Imami Shiism's promised Qá'im, one who would arise to fight for the Cause of 'Alí and Husayn, and their descendants.In this case the "wine" of divine revelation is adulterated with the dregs of grief, perhaps over the martyrdom of the Báb or the exile of Bahá'u'lláh. The word " d-r-d" can be read as " dard" or " dord", meaning respectively "pain" or "dregs." Either one could make sense here, but the verb used here, to purify or clarify ( sâf kardan), suggests a wine image, clearing the cask of dregs before pouring it out.The line literally reads, Give núr to the núr of the heart with the lights of Núr. We are probably meant to understand a double meaning for núr in this line: both light, and the place from which Bahá'u'lláh's family came, Núr.Among the signs of the Day of Resurrection and the appearance of the Qá'im is sometimes included that the sun would rise from the west.Thus the earth's face turns to heaven, hoping that in the absence of the Báb, God will send down Bahá, in a shower of glory. Glory here renders "Bahá", a double meaning alluding to Bahá'u'lláh himself.Qatre mi-juyad ze bahr-at kowsari: This could also be understood as: the drop seeks from Your ocean heaven's stream.i.e., the moon, which in the dark, pre-electrified skyline, was an impressive sight dominating the nightscape, and compared frequently in Persian poetry to the beautiful, radiant face of the beloved, which likewise dominated and illumined the field of vision of the lover.I have attempted to preserve both meanings by rendering "word" and "cause." Literally, the line appears to suggest that as soon as God's cause is revealed, or as soon as God commands, all will respond to that announcement with exuberant joy. However, amr also has the meaning of "cause," "affair" (plural omur), as in the phrase "The Cause of God" ( Amr Allâh). In Bahá'í theology to distinguish between the realm of God's command ( amr) and the contingent realm of creation ( khalq). One meaning of the noun amr (plural avâmer) is "command," "order " this meaning occurs."Fealty" to be read as three syllables: fé-al-ty.Moses asks God to reveal Himself in person, to which God replies "thou shalt not see Me." Instead, God reveals his majesty on a mountain, which splits apart from the force of the Lord's mysterium tremendum, knocking Moses unconscious. Bars keep him in, almost choking out His breath.