|  Home  |  Old Testament Studies  |  Ecclesiastes Table of Contents  |  Previous Section  |  Next Section  |

ECCLESIASTES 1

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*

 * Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
 In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
 Note that all technical terms and abbreviations are explained fully in the following SPECIAL TOPICS: Hebrew Grammatical Terms and Glossary.

READING CYCLE THREE (see "Bible Interpretation Seminar")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

GENERAL BACKGROUND TO THE BOOK

1. Ecclesiastes is a part of the literary genre known as "Wisdom Literature."
   SPECIAL TOPIC: WISDOM LITERATURE
   
   
2. It is characterized by a practical orientation to daily life without reference to the historical acts of God or the cultus of Israel. The book focuses on practical advice for individuals not the nation.
   
   
3. I personally do not believe Solomon is the author (see Introduction, Authorship), although I think he is used in Chapter 1 and 2 as a literary foil (cf. H. C. Leupold, Exposition of Ecclesiastes, pp. 8-17), someone who had it all but was not happy!
   
   
4. This is one book that must be taken as a whole. It is a sustained argument through chapter 12. It must not be prooftexted or great theological contradictions occur. See Fee and Stuart, How To Read the Bible for All Its Worth, pp. 225-248.
   
   
5. In my opinion the key to interpreting the book is the phrase "under the sun." The author is going to analyze life with and without God. He is challenging traditional religious philosophy (i.e., the two ways, blessing and cursing of the Mosaic covenant, cf. Leviticus 26; Deuteronomy 28-30).
   
   
6. The author uses natural revelation (i.e., Ps. 19:1-6), not special revelation (i.e., Ps. 19:7-10; 119), to examine life. The name YHWH does not appear at all in this book, but the general name for God, Elohim.
   SPECIAL TOPIC: NAMES FOR DEITY, C., D.
   
   
7. This teacher does not provide answers so much as he asks the right questions, the tough questions about mankind's existence. He is not afraid to challenge traditional thought and traditions.
   
   
8. Ecclesiastes 1-2 can be seen as a list of things that humans seek which they think will give them joy and contentment, but without God life cannot be full!
   1. wisdom, Eccl. 1:13-18
   2. pleasure, Eccl. 2:1-3
   3. possessions or wealth, Eccl. 2:4-8a
   4. sex, Eccl. 2:8b
   5. fame and popularity, Eccl. 2:9-11

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: ECCLESIASTES 1:1-2
 ¹The words of the Preacher, the son of David, king in Jerusalem.
 ²"Vanity of vanities," says the Preacher,
 "Vanity of vanities! All is vanity."

There is no DEFINITE ARTICLE here, although it does appear in Eccl. 7:27; 12:8. This is a function more than a title. The best translation would be "professor" or "teacher" (BDB 875, KB 1080). See Introduction, Name of the Book, C. and Authorship, F.

▣ "the son of David" This verse and verse 12 imply that this is speaking of Solomon, but other references throughout the book do not fit Solomon. I believe that an unknown wisdom teacher(s) used Solomon's wisdom, wealth, power, and position as a literary foil to critique life. See Introduction, Authorship, C.

1:2 "vanity of vanities" This is a Hebrew superlative (cf. Eccl. 1:2 and 12:8). The word means "vapor," "breath" (i.e., name of Adam and Eve's second child), or "mist" (BDB 210 I, KB 236 I, cf. James 4:14). Its emphasis is either

1. nothingness of human aspirations (cf. Eccl. 2:11,15; as well as the reality of idols)
2. in Arabic, the root means "foul"
3. the transitoriness of human life (cf. Ps. 39:5,11; 144:4)
4. NIDOTTE, vol. 4. p. 553, says it means "temporary"
5. the context supports #3 (cf. H. C. Leupold, Exposition of Ecclesiastes, p. 41)

This is a key term and recurrent phrase in this book (i.e., used 38 times, cf. Eccl. 1:2,14; 2:1,11,15,17, 19,21,23,26; 3:19; 4:4,7,8,16; 5:7,10; 6:2,4,9,11,12; 7:6,15; 8:10,14; 9:9; 11:8,10; 12:8). Notice how it begins and ends the book! The term is used sparingly in other wisdom books; Job, 5 times; Psalms, 9 times; and Proverbs, 3 times.

For different theories about how it affects the strong statements in this book, see Introduction, Authorship, H. I prefer option #1.

This theological presupposition will be the lexical grid through which I interpret the book (i.e., this is what life without God would be like).

▣ "all is vanity" Notice the root, "vanity" (BDB 210 I, KB 236 I), is used five times in this one verse! The Handbook on Ecclesiastes by UBS, says the term should be understood as

1. incomprehensible
2. enigmatic
3. mysterious
4. impossible to understand

Therefore, it communicates the reality that life is full of unanswerable questions (p. 4). The person knowledgeable in wisdom will know this, but will continue to trust God and keep His commandments (i.e., traditional conclusion of the book, chapter 12).

This refers to the uncertain and unpredictable activities of life. These are a result of fallen humanity trying to live life in his own strength, independent from God. This is the condition left by the Fall!  See SPECIAL TOPIC: THE FALL OF MANKIND

The Hebrew term "all" (BDB 481, KB 474), often translated "everything," is a common word, but is used unusually often in Ecclesiastes (cf. Eccl. 9 times in chapter 1; 17 times in chapter 2; 13 times in chapter 3, etc.). Qoheleth uses this inclusive language to express his theological emphasis on

1. God's control and sovereignty
2. human ineffectiveness and transitoriness

NASB (UPDATED) TEXT: ECCLESIASTES 1:3-11
 ³What advantage does man have in all his work
 Which he does under the sun?
 ⁴A generation goes and a generation comes,
 But the earth remains forever.
 ⁵Also, the sun rises and the sun sets;
 And hastening to its place it rises there again.
 ⁶Blowing toward the south,
 Then turning toward the north,
 The wind continues swirling along;
 And on its circular courses the wind returns.
 ⁷All the rivers flow into the sea,
 Yet the sea is not full.
 To the place where the rivers flow,
 There they flow again.
 ⁸All things are wearisome;
 Man is not able to tell it.
 The eye is not satisfied with seeing,
 Nor is the ear filled with hearing.
 ⁹That which has been is that which will be,
 And that which has been done is that which will be done.
 So there is nothing new under the sun.
 ¹⁰Is there anything of which one might say,
 "See this, it is new"?
 Already it has existed for ages  
 Which were before us.
  ¹¹There is no remembrance of earlier things;
 And also of the later things which will occur,
 There will be for them no remembrance
 Among those who will come later still.

1:3 "what advantage does man have in all his works" All human efforts, as well as all other human activities, are meaningless if there is no God (atheistic humanism, naturalism).

1. If these worlviews are true, then humans are the chance result of physical forces.
2. There is no purpose, no meaning, no afterlife, no god, just the physical universe (naturalism)!

Oh my, what a terrible worldview!

This Hebrew root (BDB 452, KB 404) has several meanings:

1. I ‒ reminder, excess, pre-eminence
2. II ‒ cord, rope, bowstring
3. III ‒ abundance
4. A Translator's Handbook on Ecclesiastes, by UBS, suggests it refers to eternity or the afterlife, possibly "a lasting benefit" (pp. 5-6).

The form here is found only in Ecclesiastes (cf. Eccl. 1:3; 2:11,13 [twice]; 3:9; 5:8,15; 7:12; 10:11; another form of the term is a substantive from the Qal PARTICIPLE, cf. Eccl. 6:11; 7:11,16; 12:9,12). It is obviously a key term because it describes the goal of mankind's search for meaning, purpose, and contentment!

The VERB "work" (BDB 765, KB 845, Qal IMPERFECT), used twice, has several connotations. The root can mean

1. trouble, sorrow
2. trouble, mischief
3. toil, labor
4. JPSOA footnote, "'amal usually means 'gain' in Eccl., cf. Ps. 105:44:

In this context #3 fits best, but one feels the presence of the other connotations in the root (there are several verses where the root is used twice, cf. Eccl. 1:3; 2:10,11,18,19, 20,21,22; 4:8; 5:18; 9:9).

1:3, 9, 13, 14 "under the sun" In my opinion this is a second key phrase (PREPOSITION, BDB 1065; DEFINITE ARTICLE and NOUN, BDB 1039) in interpreting the entire book. It is used twenty-five times and only in Ecclesiastes. It reflects mankind's futile efforts without God (i.e., "under the sun"; the parallel phrase, "under the heavens," is also used several times.).

Qoheleth examines physical life (by observation, i.e., natural revelation) and comes to the conclusion that it is vanity (cf. Dictionary of Biblical Imagery, p. 228).

1:4ff This begins a poetic stanza:

1. NASB ‒ vv. 3-11
2. NKJV ‒ vv. 3-11
3. NRSV ‒ vv.1-11
4. TEV ‒ prose
5. NJB ‒ prose
6. JPSOA ‒ vv. 2-9
7. NIV ‒ vv. 3-11
8. REB ‒ prose

It is obvious that the genre and structure are not easy to identify and outline in this book.

1:4 The phrase "remains forever" is used in a relative sense (cf. Exod. 21:6).

This verse is expressing the fleetingness of conscious life (cf. Job 14:2; Ps. 90:5-6; 103:15-16; Isa. 40:6-7) versus the stability of the spiritual creation (as an aspect of YHWH's permanence, cf. Ps. 104:5; 119:90).

The Hebrew 'olam must be interpreted in light of a given literary context. It has a wide semantical field.

SPECIAL TOPIC: FOREVER ('olam)

1:5 Psalm 19:4-6 presents this same truth in great poetic majesty, but here the sun's daily task is seen as a vain, meaningless, wearisome repetition (i.e., the natural order and stability of physical creation of Gen. 8:22).

▣ "hastening" This term can mean "panting" (BDB 983 I, KB 1375, Qal ACTIVE PARTICIPLE), as in weariness or desire (i.e., Ps. 119:131). The sun grows weary hurrying every day to finish its course (cf. Ps. 19:4-6). This is the first in a series of eleven Qal ACTIVE PARTICIPLES reflecting nature (cf. Eccl. 1:5-7). The wind, like the sun, hurries to finish its repetitive course.

1:7 The Aramaic Targums and Rashi speculate the water returned through underground tunnels.

1:6 The Septuagint and Vulgate relate the first part of this verse to the sun, but in context it refers to the wind (a word play with "vanity") as another meaningless activity (as is the flowing of rivers to the sea, v. 7).

1:8 "All things are wearisome" Physical creation is in a repetitive, mysterious routine (i.e., Eccl. 1:9):

1. human life, Eccl. 1:4
2. heavenly bodies, Eccl. 1:5
3. wind, Eccl. 1:6
4. rivers, Eccl. 1:7

This premise is the author's first and primary presupposition about earthly existence (i.e., "there is nothing new or significant in an endless cycle of physical creation"). The principle is begun in Eccl. 1:8a and followed by three explanatory phrases:

1. man cannot tell it
2. eye is not satisfied in seeing it
3. ear is not filled with hearing it

These describe the generations that come and go (cf. Eccl. 1:4a). They all experience

1. the cycles in nature
2. frustrations at the mysteries of fallen existence
3. seeking answers but not finding them (another cycle)

The author's list of meaningless repetition in nature could be multiplied endlessly. The implication is not only fallen human's inability to state clearly the meaninglessness and hopelessness brought about by the cycles of nature, but also the sense of purposelessness it brings to human existence!

Humans cannot tell because they do not know (i.e., apart from divine revelation). Human searching for answers is hopeless without divine revelation.

SPECIAL TOPIC: WAYS OF REVELATION

1:9 "That which has been is that which will be" This refers to meaningless repetition with no apparent purpose or attainable goal (this is sarcasm of human activity without God. Compare Isa. 55:6-13!). This describes humanistic atheism and, for that matter, eastern religious philosophy (i.e., wheel of karma).

▣ "there is nothing new under the sun" This repeated theme is one of two keys to interpreting the book. The author is showing the meaninglessness and hopelessness of life without God; without purpose; without eternity! The readers are forced to contemplate human existence, earthly life, if there is no God!

This is where the modern issue over origins takes on its sharpest focus.

1. Is the universe, in all its size, power, and violence all there was, all there is, and all there will be? (Carl Sagan)
2. Is human life an accident, a passing purposeless evolution of constant change?
3. Is change the only absolute?

These are the ultimate questions of human worth, dignity. Are we really made in the divine image (cf. Gen. 1:26-27) for fellowship with our Creator (cf. Gen. 3:8)?

1:10 "See this, it is new" "See" (BDB 906, KB 1157, Qal IMPERATIVE) is from a supposed objector (i.e., diatribe). He is answered by his faulty remembrance of history (cf. Eccl. 1:10- 11). The only constant is the empty repetition (both physical and existential).

This MASCULINE PLURAL ADJECTIVE (BDB 911, KB 1168) refers to people, Lev. 26:45; Deut. 19; Ps. 79:8, while the FEMININE PLURAL refers to events, Isa. 41:22; 42:9; 43:9; 46:9; 48:3; and possibly Isa. 61:4. Therefore, the NRSV has the better translation.

This verse is characterized well by Robert Gordis, Koheleth, the Man and His World, a Study of Ecclesiastes, p. 208, as "This verse gives the reason for Eccl. 1:10. Things appear new only because the past is forgotten (Levy)—an additional element in the vanity of human existence; not only can nothing be accomplished, but the memory of the effort is wiped out (Hertz)."

NASB (UPDATED) TEXT: ECCLESIASTES 1:12-15
 ¹²I, the Preacher, have been king over Israel in Jerusalem. ¹³And I set my mind to seek and explore by wisdom concerning all that has been done under heaven. It is a grievous task which God has given to the sons of men to be afflicted with. ¹⁴I have seen all the works which have been done under the sun, and behold, all is vanity and striving after wind. ¹⁵What is crooked cannot be straightened and what is lacking cannot be counted.

1:12 "the preacher" See note at Eccl. 1:1.

▣ "have been king" This is the first of several reasons why Solomon was not the author, but a literary foil (see Introduction, IV. Authorship, C).

The VERB "was" (BDB 224, KB 243, Qal PERFECT) is used often in the previous paragraph (Eccl. 1:9 [twice], Eccl. 1:10 [six times]). Time implications in Hebrew verbs must be determined from the context. The perfect tense implies a past condition, not a current one. Was there ever a time when Solomon was not king after once becoming king? The rabbis felt this problem and surmised that Solomon experienced a judgment similar to Nebuchadnezzar (cf. Daniel 4) and was removed from active leadership over Israel for a period of time (Targum on Eccl. 1:12; J. Sanhedrin 20c). This is just supposition and imagination trying to explain away the grammatical features of this text.

SPECIAL TOPIC: HEBREW GRAMMAR

1:13 "mind" This is literally "heart," which is Hebrew imagery for the entire person.

SPECIAL TOPIC: THE HEART

▣ "seek" This word means "seek with application" (BDB 205, KB 233, Qal INFINITIVE CONSTRUCT, cf. Ps. 111:2; 119:45).

▣ "explore" This word means "to investigate" or "to go to the root of a matter" (BDB 1064, KB 1707, Qal INFINITIVE CONSTRUCT, cf. Eccl. 7:25). It was used often of exploring the land of Canaan in Numbers 13, but here it refers to a search for truth (cf. Prov. 2:4).

▣ "wisdom" There are two words used in Wisdom Literature that related to knowing. A good example is Prov. 1:7:

1. knowledge (BDB 395, KB 228)
2. wisdom (BDB 315, KB 313)

They form a complementary pair. One focuses on practical living and the other on academic knowledge. They are both needed to live life well. They should not be contrasted, but both be sought after (cf. Job 28:28; Ps. 111:10; Prov. 9:10; 15:33).

▣ "concerning all that has been done under heaven" See note at Eccl. 1:3. This is a key concept, crucial for a proper interpretation of the book. It is parallel to the phrase "under the sun."

▣ "God" This is the Hebrew name Elohim. It is used for God as Creator, Provider, and Sustainer of all life on this planet. This is the only name used for Deity in the book.

SPECIAL TOPIC: NAMES FOR DEITY, C.

The word "task" (BDB 775, KB 857) is used several times in the book (cf. Eccl. 2:26; 3:10; 4:8; 5:13; 8:16). God has given humans, made in His image (i.e., Gen. 1:26-27), a desire to know and understand their place and purpose in creation, but sin has destroyed our ability to find the answer.

The ADJECTIVE (BDB 948, KB 1250-1256) basically means "evil" or "bad." It is used several times in the book (cf. Eccl. 1:13; 2:17; 4:3,8; 5:1,14; 6:2; 8:3,5,9,11,12; 9:2,3 [twice],12; 10:13; 12:14) to describe life!

God has given humans who are made in His image an insatiable desire to know, to understand, but it cannot be satisfied in this fallen world. The tree of the knowledge of good and evil was a disaster, not a blessing! We know evil and ignorance, but not God or ultimate questions. Life is a mystery!

Notice the definition from NIDOTTE, vol. 3, p. 452.

"Qohelet's evaluation of human concerns or tasks is negative; they are an evil or misfortune (rā; Eccl. 1:13) perpetrated against the human race, causing frustration and pain (2:23) and of no advantage whatever (2:11). This state of affairs exists not because of human moral failure or want of skillful exercise of human industry, but because the Creator has irrevocably determined and arranged it so (1:13; 3:10-11; cf. 1:15). Qohelet's theology of creation is in striking contrast and tension with the profoundly affirmative theology of creation reflected in the Pentateuchal creation accounts of the creation hymns in the Psalms (→ br' I, create, separate, # 1343). Qoheleth's theology of creation is also in tension with the early Christian theology of the apostle Paul, who situates the creation-human order within the soteriological framework of primordial human sin and subsequent curse/futility destined for eschatological reversal (Rom. 8:20-21). Qohelet, in contrast to Israel's traditional wisdom assumptions, postulates an enigmatic, frustrating created order. For him, the latter reflects the character of a labyrinthine deity, inimical to the triumphalist human quest for a secure and meaningful mastery of existence. On the problem of correlating this aspect of Qohelet's thought with the positive affirmations present in the final form of the book, see M. Fox. Qohelet and His Contradictions, 1990 (→ Ecclesiastes: Theology)."

1:14 "under the sun" See note at Eccl. 1:3. Notice the number of times this phrase or a parallel phrase is used (cf. Eccl. 1:3,9,13,14; 2:11,17,18,19,20,22; 3:16; 4:1,3,7,15; 5:13,18; 6:1,5,12; 7:11; 8:15 [twice],17; 9:3,9 [twice],11,13; 10:5). This is one of two key theological phrases to understanding the book (see Introduction III. B.)!

▣ "all is vanity and striving after wind" This is another repeated phrase (and parallel) which characterizes this book (cf. Eccl. 1:2,14; 2:1,11,15,17,19,21,23,26; 3:19; 4:4,6,8,16; 5:7,16; 6:2,4,9,11; 7:6,15; 8:10,14[twice]; 9:9; 11:8,10; 12:8). See word study at Eccl. 1:17. It characterizes human's search for meaning, happiness, and purpose without God.

1. Life without God in a fallen world is frustrating and empty!
2. Life with God in a fallen world is mysterious and unexplainable!
3. Our hope is in the unseen God of revelation (Scripture). He has revealed Himself, but we still live in a fallen world and reap its chaos and evil!

1:15 "crooked. . .straightened" The words "crooked" (BDB 736, KB 804) and "straight" (BDB 1075, KB 1784, Qal INFINITIVE CONSTRUCT) are often used in moral senses. This phrase is found only in Ecclesiastes (Eccl. 1:15; 7:13; 12:9). They form the basis for the Hebrew concepts of righteousness and sin (see Special Topic below). This may have been an oft quoted proverb (i.e., NIV, cf. Eccl. 7:13)..

Not only can fallen mankind (even covenant humanity) not "know" or "find," but they cannot "fix." Life is a mystery and it cannot be understood or changed by those walking through it. In historical context, this may be a slap at divination or simply a realistic statement of mankind's inability to correct the human condition (but God can, cf. Eccl. 7:13; Job 12:14; Isa. 14:27). Wisdom knows that some things cannot be changed and goes on with life, but it also knows some things can be changed by godly living and godly choices. The problem is knowing which is which!

SPECIAL TOPIC: RIGHTEOUSNESS

SPECIAL TOPIC: DIVINATION

NASB (UPDATED) TEXT: ECCLESIASTES 1:16-18
 ¹⁶I said to myself, "Behold, I have magnified and increased wisdom more than all who were over Jerusalem before me; and my mind has observed a wealth of wisdom and knowledge." ¹⁷And I set my mind to know wisdom and to know madness and folly; I realized that this also is striving after wind. ¹⁸Because in much wisdom there is much grief, and increasing knowledge results in increasing pain.

1:16 "I said to myself" This statement reflects the ego problem in the human search for wisdom and happiness. The essence of the Fall (i.e., Genesis 3) was "self-centered independence from God." This characterizes our fallen world. A life turned inward toward "me," "mine" can never find God's wisdom and God's peace (even a Davidic king)!

SPECIAL TOPIC: THE FALL OF MANKIND

▣ "I have magnified and increased wisdom" This is a claim to be wiser than all the Jewish leaders in Jerusalem before him (cf. 1 Kgs. 3:12; 4:29-34).

1:16; 2:7,12 "more than all who were over Jerusalem" This is another example of how Solomon will not historically fit as author. Only David preceded him. See Introduction, Authorship, C.

This theme of sincere, dedicated, aggressive human effort (cf. Eccl. 1:13,17; 8:9,16) is not enough to find wisdom or purpose in an ever-changing, yet always the same, physical creation.

▣ "to know" This VERB (BDB 393, KB 390) is used three times in this context (two are Qal INFINITIVE CONSTRUCTS and one is a Qal PERFECT VERB).

SPECIAL TOPIC: KNOW (using mostly Deuteronomy as a paradigm)

▣ "wisdom. . .madness and folly" These contrasting pairs:

1. wisdom ‒ BDB 315
2. madness ‒ BDB 239 (cf. Eccl. 9:3)
3. folly ‒ BDB 698

show the futility of mankind's search for ultimate answers about the mysteries of human existence (cf. Eccl. 2:12). Biblical faith is not a human search, but a divine revelation. God wants His special creatures to know Him, but without faith and revelation, it is impossible (i.e., "striving after the wind")!

This CONSTRUCT (BDB 946 [KB 1265 II] and 924) can mean:

1. search for pleasure
2. pasturing (i.e., controlling, cf. UBS' A Handbook on Ecclesiastes, p. 4), which is an impossible task

From Eccl. 1:14 it is obvious that "vanity" (BDB 210 I) and "wind" (BDB 924) are in a synonymous/parallelism.

SPECIAL TOPIC: HEBREW POETRY

SPECIAL TOPIC: BREATH, WIND, SPIRIT

1:18 "in much wisdom there is much grief" This, like Eccl. 1:15, may have been a well known cultural proverb from the sages. The search for meaning and happiness cannot be accomplished without God (cf. Eccl. 2:23; 12:12; Prov. 1:1-7; 1 Cor. 13:2). As a matter of fact, it becomes maddening!

The more you know, the more you know you do not know!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Who is the author?
2. What was his purpose in writing this book?
3. Is he a pessimist or cynic?
4. What are the two key phrases in interpreting this book? Why?

|  Home  |  Old Testament Studies  |  Ecclesiastes Table of Contents  |  Previous Section  |  Next Section  |

Copyright © 2014 Bible Lessons International