1 Haway (Alas/Woe!) To the itarah (crown) of gaawath (pride) of the drunkards of Aparayam (Ephraim), and to the nabal (fading) tzayatz (flower) of his tzabay (glorious) thapaarah (beauty), which is on the raash (head) of the fertile gayaa (valley) of those who are halam (overcome) with yayan (wine)!
2 Behold, the Adanay () has a chazaq (mighty) and amayatz (strong) one. Like a zaram (storm) of barad (hail), a qatab (destroying) shair (storm), and like a zaram (storm) of kabayar (mighty) mayam (Waters) shatap (overflowing), he will yanach (cast) them down to the aratz (Earth/land) with his yad (hand).
3 The itarah (crown) of gaawath (pride) of the drunkards of Aparayam (Ephraim) will be ramas (trodden) under ragal (feet / foot).
4 The nabal (fading) tzayatzah (flower) of his tzabay (glorious) thapaarah (beauty), which is on the raash (head) of the fertile gayaa (valley), shall be like the first-ripe fig before the qayatz (summer); which someone picks and balai (eats) as soon as he raah (see / saw) it.
5 In that yawam (day), Yahawah () of tzabaawath (armies) will become a itarah (crown) of glory, and a tzapayarah (diadem) of thapaarah (beauty), to the shaar (residue) of his im (nation / people);
6 And a rawach (spirit / wind) of mashapat (justice) to him who yashab (inhabit/dwell) in mashapat (judgment), and gabawarah (strength) to those who shawab (turn) back the malachamah (battle) at the shair (gate).
7 They also reel with yayan (wine), and thaih (stagger) with shakar (strong) drink. The kahan (priest) and the nabayaa (prophet/prophecy) reel with shakar (strong) drink. They are balai (swallowed) up by yayan (wine). They thaih (stagger) with shakar (strong) drink. They shagah (err) in raah (see / saw). They pawaq (stumble) in palayalayah (judgment).
8 For all shalachanawath (tables) are completely malaa (full) of filthy qaa (vomit) and tzawaah (filthiness).
9 Whom will he yarah (teach) daih (knowledge)? To whom will he explain the message? Those who are weaned from the chalab (milk), and ithayaq (drawn) from the shadayam (breasts)?
10 For it is tzaw (precept) on tzaw (precept), tzaw (precept) on tzaw (precept); qaw (line) on qaw (line), qaw (line) on qaw (line); here a zaiyar (little), there a zaiyar (little).
11 But he will dabar (word / matter) to this im (nation / people) with laig (stammering) shapah (lips) and in achar (other) lashawan (tongue / language);
12 To whom he amar (said), “This is the nawach (resting) place. Give manawachah (rest) to iyap (weary);” and “This is the maragaih (refreshing);” yet they would not shamai (hearken / hear).
13 Therefore the dabar (word / matter) of Yahawah () will be to them tzaw (precept) on tzaw (precept), tzaw (precept) on tzaw (precept); qaw (line) on qaw (line), qaw (line) on qaw (line); here a zaiyar (little), there a zaiyar (little); that they may yalak (go), kashal (stumble / stagger) backward, be shabar (broken), be yaqash (snared), and be lakad (taken).
14 Therefore shamai (hearken / hear) the dabar (word / matter) of Yahawah (), you latzawan (scoffers), that mashal (rule/have dominion) this anashay (people) in Yarawashalam (Jerusalem):
15 “Because you have amar (said), ‘We have karath (cut) a barayath (covenant) with mawath (death), and with shaawal (Sheol / afterlife) are we in chazah (agreement). When the shatap (overflowing) shayat (scourge) passes ibar (pass over/through), it won't bawaa (bring) to us; for we have shawam (place / establish / appoint) kazab (lies) our machasah (refuge), and we have sathar (hidden) ourselves under falsehood.’”
16 Therefore thus amar (spoke) the Adanay () Yahawah (), “Behold, I yasad (lay) in Tzayawan (Zion) for a foundation a aban (stone), a bachan (tried) aban (stone), a yaqar (precious) cornerstone of a yasad (sure) mawasad (foundation). He who aman (believe / have faith) shall not act hastily.
17 I will shawam (place / establish / appoint) mashapat (justice) the measuring qaw (line), and tzadaqah (righteousness) the plumb line. The barad (hail) will yaih (sweep) away the machasah (refuge) of kazab (lies), and the mayam (Waters) will shatap (overflow) the sathar (secret / hidden) place.
18 Your barayath (covenant) with mawath (death) shall be annulled, and your chazawath (agreement) with shaawal (Sheol / afterlife) shall not qawam (rise up). When the shatap (overflowing) shawat (scourge) passes ibar (pass over/through), then you will be trampled down by it.
19 As often as it passes ibar (pass over/through), it will laqach (take / seize) you; for baqar (morning) by baqar (morning) it will ibar (pass over/through) through, by yawam (day) and by layal (night); and it will be nothing but terror to bayan (between) the message.”
20 For the matzai (bed) is too qatzar (short) to sharai (stretch) out on, and the blanket is too narrow to kanas (wrap) oneself in.
21 For Yahawah () will qawam (rise up) up as on har (mountain) Paratzayam (Perazim). He will be angry as in the imaq (valley) of Gabaiwan (Gibeon); that he may ishah (make) his maishah (work), his unusual maishah (work), and ibad (servant) to pass his ibadah (act), his extraordinary ibadah (act).
22 Now therefore don't be thathalawatzatzaw (scoffers), lest your mawasar (bonds) be chazaq (made) strong; for I have shamai (hearken / hear) a charatz (decree) of destruction from the Adanay (), Yahawah () of tzabaawath (armies), on the whole aratz (Earth/land).
23 Azan (ear) ear, and shamai (hearken / hear) my qawal (sound / voice)! Listen, and shamai (hearken / hear) my amarah (sayings)!
24 Does he who charash (plows) to zarai (sow) charash (plow) yawam (day)? Does he keep turning the soil and shadad (breaking) the clods?
25 When he has leveled its surface, doesn't he plant the dill, and zaraq (scatter) the cumin seed, and shawam (place / establish / appoint) in the chatah (wheat) in rows, the shairah (barley) in the saman (appointed) place, and the spelt in its gabawalah (place)?
26 For his Alahayam () yasar (instructs) him in right mashapat (judgment), and teaches him.
27 For the dill are not dawash (threshed) with a charawatz (sharp) instrument, neither is a igalah (cart) awapan (wheel) sabab (turned) over the cumin; but the dill is chabat (beaten) out with a stick, and the cumin with a shabat (rod).
28 Lacham (bread) flour must be daqaq (ground); so he will not natzach (always) be adash (threshing) it. Although he drives the galagal (wheel) of his threshing igalah (cart) over it, his horses don't grind it.
29 This also yatzaa (go out / come out) forth from Yahawah () of tzabaawath (armies), who is palaa (be wonderful / extraordinary / marvelous) in itzah (counsel), and gadal (excellent) in thawashayah (wisdom).