A second possible but opposing response to the situation outlined in verse 15 is quoted. Some might argue that, in light of the fact that certain evil people live long lives, doing evil is the way to ensure a long life. (See further discussion of this argument in 8.10-13.)

Be not wicked overmuch follows the pattern of the previous verse with a negative imperative “do not do evil,” and again the expression meaning “greatly, increasingly.” The warning against excessive evil fits neatly with the entire Old Testament tradition—prophetic, legal, and liturgical—which also opposed it. The adverb overmuch does not mean that a certain amount of evil is acceptable, just as long as it is not too much. It is rather a warning against giving yourself wholly to doing evil. There is a great difference. “Don’t give yourself over to evil!” is the sense.

Neither be a fool: here the expression parallels the opening warning of verse 16, in that Qoheleth again uses the negative imperative of the verb “be” with the noun “fool.” Thus the warning against being a self-righteous individual is paralleled by a warning against being a fool.

Our translation of this part of the verse can be:

• Do not abandon yourself to evil, nor be a fool.

Why should you die…?: on translating the rhetorical question in these circumstances, see the comments above on verse 16. Whereas the first half of these two responses forms a contrasting pair, the irony is that the second half of both verses features basically the same question form. “Destroy yourself” in verse 16 is here expressed as die; it again has the meaning of an early death. We have a choice here also between retaining the question form and expressing its thought as a statement.

Before your time: or “when it is not your time.” In chapter 3 Qoheleth demonstrated that all times and events are under God’s control, death included (3.2). Time refers to that same feature of God’s order. Here it has the sense that although there is a fixed moment for our death, that timetable can be overthrown if God needs to act in judgment. Our evil will be judged, and death will be the punishment. This naturally reflects Israel’s traditional view of things, so a decision to follow evil will not guarantee long life. That fact points up the irony of the situation we face—neither great righteousness nor great evil can guarantee that we will live longer.

Two translation possibilities are:

• Why would you want to die before the time God has appointed?

• [If you do] you will certainly die sooner than you should.

Quoted with permission from Ogden, Graham S. and Zogbo, Lynell. A Handbook on the Book of Ecclesiates. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .