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Miqra according to the Masorah · الترخيص: CC BY-SA · المصدر
The Holy Scriptures: A New Translation (JPS 1917) · الترخيص: Public Domain · المصدر
كلمة بكلمة (Hebrew → English · Strong’s)
- הַכֹּ֞לkôlthe whole
- כַּאֲשֶׁ֣רʼăsherwho
- לַכֹּ֗לkôlthe whole
- מִקְרֶ֨הmiqrehsomething met with
- אֶחָ֜דʼechâdunited
- לַצַּדִּ֤יקtsaddîyqjust
- וְלָרָשָׁע֙râshâʻmorally wrong
- לַטּוֹב֙ṭôwbgood in the widest sense
- וְלַטָּה֣וֹרṭâhôwrpure
- וְלַטָּמֵ֔אṭâmêʼfoul in a religious sense
- וְלַזֹּבֵ֔חַzâbachto slaughter an animal
- וְלַאֲשֶׁ֖רʼăsherwho
- אֵינֶ֣נּוּʼayina non-entity
- זֹבֵ֑חַzâbachto slaughter an animal
- כַּטּוֹב֙ṭôwbgood in the widest sense
- כַּֽחֹטֶ֔אchâṭâʼto miss
- הַנִּשְׁבָּ֕עshâbaʻto seven oneself
- כַּאֲשֶׁ֖רʼăsherwho
- שְׁבוּעָ֥הshᵉbûwʻâhsomething sworn
- יָרֵֽאyârêʼto fear
Open Scriptures Hebrew Bible (CC BY 4.0); Strong’s Hebrew Dictionary (CC BY-SA).
Ecclesiastes 9:2 in every translation
עברית · Miqra according to the Masorah
הַכֹּ֞ל כַּאֲשֶׁ֣ר לַכֹּ֗ל מִקְרֶ֨ה אֶחָ֜ד לַצַּדִּ֤יק וְלָרָשָׁע֙ לַטּוֹב֙ וְלַטָּה֣וֹר וְלַטָּמֵ֔א וְלַ֨זֹּבֵ֔חַ וְלַאֲשֶׁ֖ר אֵינֶ֣נּוּ זֹבֵ֑חַ כַּטּוֹב֙ כַּֽחֹטֶ֔א הַנִּשְׁבָּ֕ע כַּאֲשֶׁ֖ר שְׁבוּעָ֥ה יָרֵֽא׃
الترخيص: CC BY-SA
עברית · Tanach with Ta'amei Hamikra
הַכֹּ֞ל כַּאֲשֶׁ֣ר לַכֹּ֗ל מִקְרֶ֨ה אֶחָ֜ד לַצַּדִּ֤יק וְלָרָשָׁע֙ לַטּוֹב֙ וְלַטָּה֣וֹר וְלַטָּמֵ֔א וְלַזֹּבֵ֔חַ וְלַאֲשֶׁ֖ר אֵינֶ֣נּוּ זֹבֵ֑חַ כַּטּוֹב֙ כַּֽחֹטֶ֔א הַנִּשְׁבָּ֕ע כַּאֲשֶׁ֖ר שְׁבוּעָ֥ה יָרֵֽא׃
الترخيص: Public Domain
English · The Holy Scriptures: A New Translation (JPS 1917)
All things come alike to all; there is one event to the righteous and to the wicked; to the good and to the clean and to the unclean; to him that sacrificeth and to him that sacrificeth not; as is the good, so is the sinner, and he that sweareth, as he that feareth an oath.
الترخيص: Public Domain
עברית · Tanach with Text Only
הכל כאשר לכל מקרה אחד לצדיק ולרשע לטוב ולטהור ולטמא ולזבח ולאשר איננו זבח כטוב כחטא הנשבע כאשר שבועה ירא
الترخيص: Public Domain
עברית · Tanach with Nikkud
הַכֹּל כַּאֲשֶׁר לַכֹּל מִקְרֶה אֶחָד לַצַּדִּיק וְלָרָשָׁע לַטּוֹב וְלַטָּהוֹר וְלַטָּמֵא וְלַזֹּבֵחַ וְלַאֲשֶׁר אֵינֶנּוּ זֹבֵחַ כַּטּוֹב כַּחֹטֶא הַנִּשְׁבָּע כַּאֲשֶׁר שְׁבוּעָה יָרֵא׃
الترخيص: Public Domain
English · The Rashi Ketuvim by Rabbi Shraga Silverstein
All [take it to heart] when [they perceive that] all [men receive their just desserts]. [And all men know] that one fate [(death)] befalls all men in this world. But the righteous, knowing that judgment awaits all men in the world to come, choose to be righteous in this world.] [Some instances of the above phenomenon:] the righteous one [(Noach)] and the wicked one [(Pharaoh Nechoh), both of whom were lame], the pure one [(Aaron)] and the unclean one [(the spies) — the same fate [(not entering Eretz Yisrael) befalling both, though Aaron spoke in praise of the land, and the spies, against it]; the sacrificer [Yoshiyahu, viz. II Chronicles 35:11) and the non-sacrificer [(Achav) — both of whom were slain by arrows]; the good man [(David, who built the Temple)] and the sinner [(Nevuchadnezzar, who destroyed it) — both reigned forty years]; the false swearer [(Tzidkiyahu, viz. II Chronicles 36:134)] and the fearer of oaths [(Shimshon, viz. Judges 15:12,) both of whom died by having their eyes gouged out.]
الترخيص: CC BY
English · Kohelet by Bruce Heitler
Everything happens to everyone; one thing to the righteous and the wicked, to the good, the spiritually sensitive and to the insensitive, to the one who makes amends, and to the one who makes no amends; as the good, so the mistaken one who swears wrong even when he professes reverence.
الترخيص: CC BY
Français · Bible du Rabbinat 1899 [fr]
Tous sont soumis à des accidents pareils; un même sort attend le juste et le méchant, l’homme bon et pur et l’impur, celui qui sacrifie et celui qui ne sacrifie point; l’homme de bien est comme le pécheur, celui qui prête des serments comme celui qui craint de jurer.
الترخيص: Public Domain
Deutsch · Die Heilige Schrift, trans. Dr. Simon Bernfeld, Berlin, 1902 - German [de]
Alles, wie alles es werden soll. Ein Schicksal erreicht den Gerechten wie den Frevler, den Guten und Reinen wie den Unreinen, den, der opfert, wie den, der nicht opfert, den Guten wie den Sünder, den [falsch] Schwörenden wie den, der einen Schwur scheut.
الترخيص: Public Domain
Polski · Bible in Polish, trans. Izaak Cylkow, 1841 - 1908 [pl]
Wszystko może wszystkich spotkać: Jednakowy przypadek spotyka sprawiedliwego i niegodziwego, dobrego, czystego i nieczystego, ofiarującego jak i tego, który nie ofiaruje; jakim dobry, takim i grzesznik, przysięgający i obawiający się przysięgi.
الترخيص: Public Domain
ייִדיש · Yehoyesh's Yiddish Tanakh Translation [yi]
אַלצדינג װי פֿאַר אַלעמען; אײן טראַף פֿאַר דעם צדיק און פֿאַר דעם רָשע, פֿאַר דעם גוטן און דעם רײנעם, און פֿאַר דעם אומרײנעם, און פֿאַר דעם װאָס שלאַכט אַ קרבן, און פֿאַר דעם װאָס שלאַכט ניט; אַזױ דער גוטער אַזױ דער זינדיקער, דער װאָס שװערט װי דער װאָס שײַט זיך פֿון אַ שבֿועה.
الترخيص: Public Domain
English · The Metsudah Five Megillot, Lakewood, N.J., 2001
All things come alike to all; the same fate [awaits] the righteous and the wicked, the good and the pure and the impure, to him who brings offerings, and to him who does not bring offerings; as is with the good man so is it with the sinner, as is with the one who swears [easily] so is it with the one who fears an oath.
الترخيص: CC BY
Esperanto · La Malnova Testamento, L.L.Zamenhof [eo]
Al ĉiuj estas la sama sorto: al la virtulo kaj al la malvirtulo, al la bona kaj pura kaj al la malpura, al la oferfaranto kaj al tiu, kiu ne oferfaras, al la bonulo kaj al la pekulo, al la ĵuranto kaj al tiu, kiu timas ĵuron.
الترخيص: Public Domain
Commentary on Ecclesiastes 9:2
Rashi
English
All things come alike to all. All perceive when the occurrence happens to all mankind, and they know that ultimately each person is recompensed according to his ways.
The same fate [awaits]. And [they] know that ultimately everyone, whether righteous or wicked, will die, and they all have one fate in this world. All this they know, but nevertheless, they choose for themselves the proper path, because they know that there is a distinction between them in the World to Come.
The righteous. Such as No’ach.
And the wicked. [Such as] Pharaoh Necho. This one became crippled, and that one [No’ach] became lame.
The good. This is Moshe.
And the pure. This is Aharon.
And the impure. These are the spies; these spoke well in praise of the land of Yisroel, but those spoke derogatorily about it. Neither these entered the land, nor those entered the land, hence, they have the same fate.
To him who brings offerings. This is Yoshiyahu, as it is stated, “And Yoshiyahu offered a sacrifice.”
And to him who does not bring offerings. This is Achav, who abolished [Bnei] Yisroel’s festival pilgrimages [to the Beis Hamikdosh]. and that one [Yoshiyahu] was killed by arrows.
As is with the good man. This is Dovid.
So is it with the sinner. This is Nevuchadnetzar. This one [Dovid] built the Beis Hamikdosh, and that one destroyed it; this one reigned forty years, and that one reigned forty years.
As is with one who swears [easily]. This is Tzidkiyahu, who swore falsely, as it is stated, “And he also rebelled against King Nevuchadnetzar, who had made him swear, etc.”
So is it with the one who fears an oath. This is Shimshon, as it is stated, “And Shimshon said to them, ‘Swear to me, that you, yourselves, will not strike me.’” We learn that he was strict in his observance of an oath. This one died after his eyes were gouged out, and that one [Tzidkiyahu] died after his eyes were gouged out. Therefore—
The Metsudah Five Megillot, Lakewood, N.J., 2001 · الترخيص: CC-BY · Full commentary on Sefaria
Ibn Ezra
עברית
הכל. הכל יבא להם כמו שיבא לכל מקרה אחד לצדיק ולרשע אין הפרש ביניהם לטוב ולטהור ולטמא הנה טמא במקום הזה הפך הטוב והטהור כמו שיש פקח בפסוק מי שם פה לאדם הפך העור והשומע כמו לפקוח עינים עורות פוקח אזנים ודקדוק כטוב כחוטא כי הכפי״ן בלשון הקדש כמו כעבד כאדניו כי ישיב העבד כאדון והאדון כעבד אין הפרש ביניהם וכן כמוני כמוך כעמי כעמך כחשכה כאורה והמפרש כימים אשר ישבתם הימים אין טעם וריח לפירוש הזה כי מה ענין ישבתם בקדש ימים רבים כימים אשר ישבתם והנכון כי מקדש הלכו המרגלים ובשנת הארבעים באו לקדש עיר והנה כל השנים היו במדבר קדש וזה פירושו ותשבו בקדש ימים רבים כימים אשר ישבתם שם עד שוב התרים כענין כמספר הימים אשר תרתם את הארץ כי בבוא במרגלים אמרו הננו ועלינו אל המקום יתכן היות צדיק ורשע במעשיו טמא וטהור בגופו וזובח בממונו וטוב וחוטא בלבו ונשבע בדבורו:
Wikisource · الترخيص: Public Domain · Full commentary on Sefaria