Ecclesiastes 2:19
And who knows whether that man will be wise or foolish? Yet he will take over all the labor at which I have worked skillfully under the sun. This too is futile.
Sermons
A Strange ExperimentC. L. Thompson, D. D.Ecclesiastes 2:1-26
The Pleasures of Sin and the Pleasures of Christ's Service ContrastedJ. M. Sherwood, D. D.Ecclesiastes 2:1-26
The Threefold View of Human LifeW. L. Watkinson.Ecclesiastes 2:1-26
The Dirge of the Dead HandThomas G. Selby.Ecclesiastes 2:18-19
Concern for PosterityD. Thomas Ecclesiastes 2:18-23
Riches, Though Obtained by Much Toil, are VanityJ. Willcock Ecclesiastes 2:18-23
The Complaint of the SuccessfulW. Clarkson Ecclesiastes 2:18-24














It is distinctive of man that he is a being that looks before and after; he cannot be satisfied to regard only the present; he investigates the former days, and the ancestry from which he has derived life and circumstances; he speculates as to the days to come, and "all the wonder yet to be." It appeared to the "Preacher" of Jerusalem that too great solicitude regarding our posterity is an element in the "vanity which is characteristic of this life.

I. IT IS NATURAL THAT MEN SHOULD ANTICIPATE THEIR POSTERITY WITH INTEREST AND SOLICITUDE. Family life is so natural to man that there is nothing strange in the anxiety which most men feel with regard to their children, and even their children's children. Men do not like the prospect of their posterity sinking in the social scale. Prosperous men find a pleasure and satisfaction in founding a family," in perpetuating their name, preserving their estates and possessions to their descendants, and in the prospect of being remembered with gratitude and pride by generations yet unborn. In the case of kings and nobles such sentiments and anticipations are especially powerful.

II. IT IS A MATTER OF FACT THAT IN MANY INSTANCES MEN'S ANTICIPATIONS REGARDING POSTERITY ARE DISAPPOINTED. The wide and accurate observations of the author of Ecclesiastes convinced him that such is the case.

1. The rich man's descendants scatter the wealth which he has accumulated by means of labor and self-denial. It need not be proved, for the fact is patent to all, that it is the same in this respect in our own days as it was in the Hebrew state. In fact, we have an English proverb, "One generation makes money; the second keeps it; the third spends it."

2. The wise man's descendant proves to be a fool. Notwithstanding what has been maintained to be a law of "hereditary genius," the fact is unquestionable that there are many instances in which the learned, the accomplished, the intellectually great, are succeeded by those bearing their name, but by no means inheriting their ability. And the contrast is one painful to witness, and humiliating to those to whose disadvantage it is drawn.

3. The descendants of the great in many instances fall into obscurity and contempt. History affords us many examples of such descent; tells of the posterity of the noble, titled, and powerful working with their hands for daily bread, etc.

III. THE PROSPECT OF AN UNFORTUNATE POSTERITY OFTEN DISTRESSES AND TROUBLES MEN, ESPECIALLY THE GREAT. The "wise man" knew what it was to brood over such a prospect as opened up to his foreseeing mind. He came to hate his labor, and to cause his heart to despair; all his days were sorrow, and his travail grief; his heart took not rest in the night; and life seemed only vanity to him. Why should I toil, and take heed, and care, and deny myself? is the question which many a man puts to himself in the sessions of silent thought. My children or my children's children may squander my fiches, alienate my estates, sully my reputation; my work may be undone, and my fond hopes may be mocked. What is human life but hollowness, vanity, wind?

IV. THE TRUE CONSOLATION BENEATH THE PRESSURE OF SUCH FOREBODINGS. It is vain to attempt to comfort ourselves by denying facts or by cherishing unfounded and unreasonable hopes. What we have to do is to place all our confidence in a wise and gracious God, and to leave the future to his providential care; and at the same time to do our own duty, not concerning ourselves overmuch as to the conduct of others, of those who shall come after us. It is for us to "rest in the Lord," who has not promised to order and overrule all things for our glory or happiness, but who will surely order and overrule them for the advancement of his kingdom and the honor of his Name. - T.

Yea, I hated all my labour which I had taken under the sun: because I should leave it unto the man that shall be after me.
Solomon's life was complete from the naturalistic standpoint. He sought pleasure with a zest we should condemn as licence nowadays, but which the spirit of those times was accustomed to count lawful, at least for kings. And more than that, he gave himself to great and imposing enterprises, diligently seeking the welfare of his people as well as his own personal and family aggrandizement. And yet work upon an unspiritual plane of ideas could not altogether satisfy him. He had an unhappy forecast of pending changes, for Rehoboam was not an ideal youth. He already seems to be hearing the cry, "The king is dead: long live the king!" And how sick at heart he feels as all the signs seem to show that the new king will be an iconoclast, a reactionary, a fool, or at least a man who does not think in the same groove as his predecessor! But this heartsick pessimism, like the same temper everywhere, was misjudging. That which was ignoble in his work perished, and deserved to perish. His heart-ache, as he thought of how much in the schemes he had tried to carry out would be altered by his successors, was relevant only to the lower ranges of his work. But the royal preacher was thinking not so much of his work as of himself. He wanted to invest his own dead hand with perpetual power; but that is not permitted to the best of the children of men. in this lament we can find traces of self-idolatry, and self-idolatry is allied with contempt of our fellows and disbelief of the living God.

I. THIS TEMPER REPRESENTS THE MOOD OF ONE WHO IS DOING MUCH OF HIS WORK UNDER THE UNWHOLESOME STIMULUS OF PRIDE AND AMBITION. Why should even Solomon flatter himself that all his works were so perfect that they were beyond the need of modification and readjustment? There were wise men before him, and wise men were destined to come after him, and he had contemporaries who, if not equalling him in the range of his knowledge, had at least kept them. selves from plunging into the same abysses of folly and self-indulgence; and yet the great king was under the impression that he was probably the last of the sages, and that the distinguished race would vanish at his own funeral. We know now how groundless his assumption was; for in every age the world has had in it men whose gifts, acquisitions, and practical sagacity have far outmatched those of this much-bepraised king, who was sybarite as well as sage, and who, through untempered success, over-deep draughts of intoxicating flattery, and polygamistic animalism, was spoiled into an ignoble old age. The man who looks upon life from Solomon's standpoint has obviously set his heart upon achieving what will be an enduring monument of his own reputation, and, like the Pyramids, which defend nothing, shelter nothing, protect nothing, teach nothing, will immortalize, in an indestructible edifice of colossal barrenness, the faded empire of a royal mummy. The vain man wants to do something that will be sacred from the hands of the would-be reformer, or it will be no true tribute to his infallibility. Why should posterity, out of mere respect for us, refrain from trying to improve upon our work? Men are sent into the world in ever fresh tides of young hope and vitality to help the common good of the race, and not to be our minions and. satellites. Others may succeed in cultivating finer blooms to put into our gardens, trees of nobler stature to adorn our parks, herbs of more medicinal virtue to plant in our fields: in substituting rarer and more translucent stones for the crude add unwrought material with which we reared temples and palaces.

II. THIS UTTERANCE IMPLIED AN UNGRACIOUS DISDAIN OF THE MEN WHO WERE SHORTLY TO STEP INTO POWER. Of all men in the world Solomon ought not to have been hard upon the fools. He had not uniformly set the wisest example in his own person, and the luxurious harems he had acclimatized upon Jewish soil were not likely to be schools of the sublimest philosophy and breeding-places of the most stalwart virtue. And in a lukewarm and unspiritual state of society an evil prophecy of this sort always tends to fulfil itself. Not to trust those who are around us, and who expect to take up our work, is just the way to corrupt and demoralize them. The effect is the same as that produced by the suspicious head of a household who keeps every cheap trifle under lock and key. The mistrust of posterity is, perhaps, a meaner and a more wicked thing than the mistrust of our contemporaries, for posterity cannot speak for itself and lift up its voice in protest against this unjust and wholesale condemnation. We do our utmost to imperil our own work, when we assume that no one will be fit to carry it on after the sceptre has fallen from our lifeless grasp.

III. THIS TEMPER OF SOUL IMPLIES A GLOOMY VIEW OF THE FUTURE OF THE HUMAN RACE. The wise man lacked faith in humanity and its unknown possibilities, lacked that faith which it was the specific intention of the promise made to his forefathers to produce. To his own complacent estimate it seemed that the race had touched the high-water mark of intelligence and character in himself, and that now the inevitable decline must begin. How lure, riot in faith to Samuel, and Elijah, and Elisha, who nurtured schools for the future prophets, and who, in spite of the stern work they had to do, turned an undespairing outlook upon the future. Jesus and His apostles expected unbroken files of sowers and reapers to co-operate with each other and to carry on the victorious work of the kingdom to the end of time. The Church could not fail, although the gates of hell might send forth red-hot torrents of rage and opposition; and the lineage of godly and discerning workers would never be cut off root and branch, like the house of Eli. If we think, and speak, and act as though future workers would spring up and worthily carry on our modest beginnings, unborn and ungrown generations will respond to our confidence, and we shall not lack men to stand before the Lord in our room for ever. The man is both an atheist and a hater of his kind who asserts that the world is moving backward into the abyss of barbarism and folly.

IV. THIS TEMPER INDICATES A DEEP AND OMINOUS LACK OF RELIGIOUS FAITH. He who speaks in any such strain has for the time being lost faith in the providential sovereignty of God. There is a touch of Manichaeism in this heartsick pessimism. It sees a mere Puck installed over the universe and clothed with infinite attributes, satisfying his soul with mischief, and encouraging the fools who make havoc with the achievements of the wise. All such vapourings show that there is a heathen or an infidel half in our personalities, sadly needing to be exorcised so that we may become sane, and useful, and happy men. Faith in God is one with the gift of prophecy; and if this royal preacher had always stirred up the gift which was in him, he would have felt how all that was best in his work would be preserved through apparent decline and reaction, till at last one wiser and greater than Solomon had appeared, to gather up into His plans all the true and unselfish work of the past, and to fulfil the fair and holy dreams of the world's ardent youth.

V. THIS UNHAPPY, CORROSIVE TEMPER MAY EAT INTO OUR HEARTS, NOT SO MUCH BECAUSE WE REPUDIATE THE DOCTRINE OF GOD'S PROVIDENTIAL SOVEREIGNTY, BUT BECAUSE WE ARE NOT LIVING AND WORKING IN HIGH HARMONY WITH HIS COUNSELS. In catering so lavishly for his own lusts and luxuries, this king was doing his own will and work, rather than God's, and it may have been the appointed penalty of his ornate selfishness that fools should make havoc of his accomplished dreams just as soon as he had passed away. He speaks of parks, pleasure gardens, fountains, artificial lakes, palace orchestras, fortune making, personal enrichment, material aggression. It is true there was a point at which he became patriotic, and sought his people's prosperity; but that seems to have been his second thought rather than his first. And this policy of self-aggrandize-ment was identified with foreign marriages and heathen coalitions, which had such a demoralizing effect upon his own successors and the nation at large, and which prepared the way for the schisms and tragic apostasies of the coming times. .If we cherish no higher views of life, we cannot fairly count upon the good offices of Divine Providence in protecting our enterprise from the pranks of fools. What right has that man to look for the enduring blessing of God who chooses his tasks in selfishness and pride? Let our work be holy, unselfish, spiritual, and God will accept it as a sacrifice for Himself, and preserve it in the unknown future from violation; for the sons of light, seen by the seer of Patmos, who compass the divine altar in heaven, hover in their strong ministries about every altar upon earth where lies the accepted oblation of unselfish toil.

(Thomas G. Selby.)

People
Argob, Solomon
Places
Jerusalem
Topics
Acting, Control, Effort, Fool, Foolish, Fruit, Knoweth, Labor, Labored, Labour, Laboured, Master, Meaningless, Myself, Poured, Power, Purpose, Rule, Shewed, Showed, Shown, Skill, Toiled, Vanity, Wherein, Whether, Wisdom, Wise, Wisely, Yet
Outline
1. the vanity of human courses is the work of pleasure
12. Though the wise be better than the fool, yet both have one event
18. The vanity of human labor, in leaving it they know not to whom
24. Nothing better than joy in our labor but that is God's gift

Dictionary of Bible Themes
Ecclesiastes 2:19

     5833   diligence

Ecclesiastes 2:10-23

     5864   futility

Ecclesiastes 2:12-23

     5916   pessimism

Ecclesiastes 2:17-19

     4912   chance

Ecclesiastes 2:17-20

     5831   depression
     8713   discouragement

Ecclesiastes 2:17-23

     5081   Adam, life of

Ecclesiastes 2:18-21

     8812   riches, ungodly use

Library
Of Spiritual Aridity
Of Spiritual Aridity Though God hath no other desire than to impart Himself to the loving soul that seeks Him, yet He frequently conceals Himself that the soul may be roused from sloth, and impelled to seek Him with fidelity and love. But with what abundant goodness doth He recompense the faithfulness of His beloved? And how sweetly are these apparent withdrawings of Himself succeeded by the consoling caresses of love? At these seasons we are apt to believe, either that it proves our fidelity, and
Madame Guyon—A Short and Easy Method of Prayer

A Prayer for Cleansing of the Heart and for Heavenly Wisdom
4. Strengthen me, O God, by the grace of Thy Holy Spirit. Give me virtue to be strengthened with might in the inner man, and to free my heart from all fruitless care and trouble, and that I be not drawn away by various desires after any things whatsoever, whether of little value or great, but that I may look upon all as passing away, and myself as passing away with them; because there is no profit under the sun, and all is vanity and vexation of spirit.(1) Oh how wise is he that considereth thus!
Thomas A Kempis—Imitation of Christ

Chronology of the Life of Ephraim.
Thus the fixed points for determining the chronology of Ephraim's life are: 1. The death of his patron, St. Jacob, Bishop of Nisibis, in 338, after the first siege of that city. 2. The third siege, in which he was among the defenders of the city, in 350. 3. The surrender of Nisibis by Jovian, and its abandonment by its Christian inhabitants, 363; followed by Ephraim's removal to Edessa. 4. The consecration of Basil to the see of Cæsarea, late in 370, followed by Ephraim's visit to him there.
Ephraim the Syrian—Hymns and Homilies of Ephraim the Syrian

Introduction to the "Theological" Orations.
"It has been said with truth," says the writer of the Article on Gregory of Nazianzus in the Dictionary of Christian Biography, "that these discourses would lose their chief charm in a translation....Critics have rivalled each other in the praises they have heaped upon them, but no praise is so high as that of the many Theologians who have found in them their own best thoughts. A Critic who cannot be accused of partiality towards Gregory has given in a few words perhaps the truest estimate of them:
St. Cyril of Jerusalem—Lectures of S. Cyril of Jerusalem

But Now I Will Proceed with what I have Begun...
14. But now I will proceed with what I have begun, if I can, and I will so treat with you, as not in the mean while to lay open the Catholic Faith, but, in order that they may search out its great mysteries, to show to those who have a care for their souls, hope of divine fruit, and of the discerning of truth. No one doubts of him who seeks true religion, either that he already believes that there is an immortal soul for that religion to profit, or that he also wishes to find that very thing in this
St. Augustine—On the Profit of Believing.

Whether the Church Observes a Suitable Rite in Baptizing?
Objection 1: It seems that the Church observes an unsuitable rite in baptizing. For as Chrysostom (Chromatius, in Matth. 3:15) says: "The waters of Baptism would never avail to purge the sins of them that believe, had they not been hallowed by the touch of our Lord's body." Now this took place at Christ's Baptism, which is commemorated in the Feast of the Epiphany. Therefore solemn Baptism should be celebrated at the Feast of the Epiphany rather than on the eves of Easter and Whitsunday. Objection
Saint Thomas Aquinas—Summa Theologica

A Discourse of the House and Forest of Lebanon
OF THE HOUSE OF THE FOREST OF LEBANON. ADVERTISEMENT BY THE EDITOR. That part of Palestine in which the celebrated mountains of Lebanon are situated, is the border country adjoining Syria, having Sidon for its seaport, and Land, nearly adjoining the city of Damascus, on the north. This metropolitan city of Syria, and capital of the kingdom of Damascus, was strongly fortified; and during the border conflicts it served as a cover to the Assyrian army. Bunyan, with great reason, supposes that, to keep
John Bunyan—The Works of John Bunyan Volumes 1-3

The Eternity of Heaven's Happiness.
Having endeavored, in the foregoing pages, to form to ourselves some idea of the glorious happiness reserved for us in heaven, there still remains to say something of its crowning glory--the eternity of its duration. This is not only its crowning glory, but it is, moreover, an essential constituent of that unspeakable joy which now inebriates the souls of the blessed. A moment's reflection will make this evident. Let us suppose, for the sake of illustration, that on the last day, God should thus
F. J. Boudreaux—The Happiness of Heaven

The Outbreak of the Arian Controversy. The Attitude of Eusebius.
About the year 318, while Alexander was bishop of Alexandria, the Arian controversy broke out in that city, and the whole Eastern Church was soon involved in the strife. We cannot enter here into a discussion of Arius' views; but in order to understand the rapidity with which the Arian party grew, and the strong hold which it possessed from the very start in Syria and Asia Minor, we must remember that Arius was not himself the author of that system which we know as Arianism, but that he learned the
Eusebius Pamphilius—Church History

Paul's Missionary Labors.
The public life of Paul, from the third year after his conversion to his martyrdom, a.d. 40-64, embraces a quarter of a century, three great missionary campaigns with minor expeditions, five visits to Jerusalem, and at least four years of captivity in Caesarea and Rome. Some extend it to a.d. 67 or 68. It may be divided into five or six periods, as follows: 1. a.d. 40-44. The period of preparatory labors in Syria and his native Cilicia, partly alone, partly in connection with Barnabas, his senior
Philip Schaff—History of the Christian Church, Volume I

James the Brother of the Lord.
He pistis choris ergon nekra estin.--James 2:26 Sources. I. Genuine sources: Acts 12:17; 15:13; 21:18; 1 Cor. 15:7; Gal. 1:19; 2:9, 12. Comp. James "the brother of the Lord," Matt. 13:55; Mark 6:3; Gal. 1:19. The Epistle of James. II. Post-apostolic: Josephus: Ant. XX. 9, 1.--Hegesippus in Euseb. Hist. Ecc. II. ch. 23.--Jerome: Catal. vir. ill. c. 2, under "Jacobus." Epiphanius, Haer. XXIX. 4; XXX. 16; LXXVIII. 13 sq. III. Apocryphal: Protevangelium Jacobi, ed. in Greek by Tischendorf, in "Evangelia
Philip Schaff—History of the Christian Church, Volume I

"And These Things Write we unto You, that Your Joy May be Full. "
1 John i. 4.--"And these things write we unto you, that your joy may be full." All motions tend to rest and quietness. We see it daily in the motions below, and we believe it also of the circular revolutions of the heavens above, that there is a day coming in which they shall cease, as having performed all they were appointed for. And as it is in things natural, so it is in things rational in a more eminent way. Their desires, affections, and actions, which are the motions and stretches of the soul
Hugh Binning—The Works of the Rev. Hugh Binning

The Life, as Amplified by Mediaeval Biographers.
1. His Early Years.--Ephraim, according to this biography, was a Syrian of Mesopotamia, by birth, and by parentage on both sides. His mother was of Amid (now Diarbekr) a central city of that region; his father belonged to the older and more famous City of Nisibis, not far from Amid but near the Persian frontier, where he was priest of an idol named Abnil (or Abizal) in the days of Constantine the Great (306-337). This idol was afterwards destroyed by Jovian (who became Emperor in 363 after the
Ephraim the Syrian—Hymns and Homilies of Ephraim the Syrian

"For to be Carnally Minded is Death; but to be Spiritually Minded is Life and Peace. "
Rom. viii. 6.--"For to be carnally minded is death; but to be spiritually minded is life and peace." It is true, this time is short, and so short that scarce can similitudes or comparisons be had to shadow it out unto us. It is a dream, a moment, a vapour, a flood, a flower, and whatsoever can be more fading or perishing; and therefore it is not in itself very considerable, yet in another respect it is of all things the most precious, and worthy of the deepest attention and most serious consideration;
Hugh Binning—The Works of the Rev. Hugh Binning

Lii. Concerning Hypocrisy, Worldly Anxiety, Watchfulness, and his Approaching Passion.
(Galilee.) ^C Luke XII. 1-59. ^c 1 In the meantime [that is, while these things were occurring in the Pharisee's house], when the many thousands of the multitude were gathered together, insomuch that they trod one upon another [in their eagerness to get near enough to Jesus to see and hear] , he began to say unto his disciples first of all [that is, as the first or most appropriate lesson], Beware ye of the leaven of the Pharisees, which is hypocrisy. [This admonition is the key to the understanding
J. W. McGarvey—The Four-Fold Gospel

Messiah's Easy Yoke
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. T hough the influence of education and example, may dispose us to acknowledge the Gospel to be a revelation from God; it can only be rightly understood, or duly prized, by those persons who feel themselves in the circumstances of distress, which it is designed to relieve. No Israelite would think of fleeing to a city of refuge (Joshua 20:2.
John Newton—Messiah Vol. 1

There is a Blessedness in Reversion
Blessed are the poor in spirit. Matthew 5:3 Having done with the occasion, I come now to the sermon itself. Blessed are the poor in spirit'. Christ does not begin his Sermon on the Mount as the Law was delivered on the mount, with commands and threatenings, the trumpet sounding, the fire flaming, the earth quaking, and the hearts of the Israelites too for fear; but our Saviour (whose lips dropped as the honeycomb') begins with promises and blessings. So sweet and ravishing was the doctrine of this
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Hindrances to Mourning
What shall we do to get our heart into this mourning frame? Do two things. Take heed of those things which will stop these channels of mourning; put yourselves upon the use of all means that will help forward holy mourning. Take heed of those things which will stop the current of tears. There are nine hindrances of mourning. 1 The love of sin. The love of sin is like a stone in the pipe which hinders the current of water. The love of sin makes sin taste sweet and this sweetness in sin bewitches the
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Exhortations to those who are Called
IF, after searching you find that you are effectually called, I have three exhortations to you. 1. Admire and adore God's free grace in calling you -- that God should pass over so many, that He should pass by the wise and noble, and that the lot of free grace should fall upon you! That He should take you out of a state of vassalage, from grinding the devil's mill, and should set you above the princes of the earth, and call you to inherit the throne of glory! Fall upon your knees, break forth into
Thomas Watson—A Divine Cordial

Grace Abounding to the Chief of Sinners Or, a Brief Relation of the Exceeding Mercy of God in Christ, to his Poor Servant, John Bunyan
In this my relation of the merciful working of God upon my soul, it will not be amiss, if in the first place, I do in a few words give you a hint of my pedigree, and manner of bringing up; that thereby the goodness and bounty of God towards me, may be the more advanced and magnified before the sons of men. 2. For my descent then, it was, as is well known by many, of a low and inconsiderable generation; my father's house being of that rank that is meanest, and most despised of all the families in
John Bunyan—Grace Abounding to the Chief of Sinners

Christ's Prophetic Office
'The Lord thy God will raise up unto thee a Prophet,' &c. Deut 18:85. Having spoken of the person of Christ, we are next to speak of the offices of Christ. These are Prophetic, Priestly, and Regal. 'The Lord thy God will raise up unto thee a Prophet.' Enunciatur hic locus de Christo. It is spoken of Christ.' There are several names given to Christ as a Prophet. He is called the Counsellor' in Isa 9:9. In uno Christo Angelus foederis completur [The Messenger of the Covenant appears in Christ alone].
Thomas Watson—A Body of Divinity

The Comforts Belonging to Mourners
Having already presented to your view the dark side of the text, I shall now show you the light side, They shall be comforted'. Where observe: 1 Mourning goes before comfort as the lancing of a wound precedes the cure. The Antinomian talks of comfort, but cries down mourning for sin. He is like a foolish patient who, having a pill prescribed him, licks the sugar but throws away the pill. The libertine is all for joy and comfort. He licks the sugar but throws away the bitter pill of repentance. If
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Ecclesiastes
It is not surprising that the book of Ecclesiastes had a struggle to maintain its place in the canon, and it was probably only its reputed Solomonic authorship and the last two verses of the book that permanently secured its position at the synod of Jamnia in 90 A.D. The Jewish scholars of the first century A.D. were struck by the manner in which it contradicted itself: e.g., "I praised the dead more than the living," iv. 2, "A living dog is better than a dead lion," ix. 4; but they were still more
John Edgar McFadyen—Introduction to the Old Testament

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