This verse and the next are parallel in form and expression. Each consists of:
(1) two negative imperatives warning the wise (verse 16) and the fool (verse 17) against over-zealous action;
(2) a question form asking why one would wish destruction or an early death.

Our layout of the text can demonstrate these features.

Qoheleth often uses parallel sayings to demonstrate that there are two possible responses to a given situation or problem. We can see this feature, for example, in 3.17, 18. Neither of the views expressed in this form are necessarily those of Qoheleth himself; rather, his own view usually follows in the “better” saying. We need to appreciate this feature of Qoheleth’s literary style, otherwise we shall miss his point. The two parallel sayings express popular opinion. This means that we can put them inside quotation marks and, if required, additionally mark them by adding “It is said, …” or “Some would say, ….”

Be not righteous overmuch: the peculiar Hebrew of this command must be appreciated. It consists of the verb Be in the negative, together with the noun meaning “righteous person” and a word meaning “greatly, increasingly.” Here the word righteous refers to a person who considers himself just; he is a self-styled righteous person. The word for “greatly” does not mean “too much” in the sense of “excessive” or “overmuch”; nor does it contain a value judgment, for it modifies the verb “be,” not the noun “righteous person.” Overmuch refers to the tendency to self-righteousness. Qoheleth calls the reader to turn away from that kind of pretense. In translation we can say “Don’t be too sure of your righteousness” or “Don’t think of yourself as so righteous.”

And do not make yourself overwise: here the negative is attached to a form of the verb that can indicate a reflexive or reciprocal action; but neither applies here. It can also mark pretense, regarding yourself as something you are not. This latter sense fits the present context, giving a translation “do not pretend to be wise” or “don’t try to make yourself appear wise [when you aren’t].” An adverb modifying the verb warns against going too far in pretending to be wise.

A possible model for translation of the first part of the verse is:

• Some would say, “Do not make such a show of your self-righteousness, and don’t overdo a claim to be wise.”

Why should you destroy yourself?: this is a rhetorical question, a particularly powerful way of making a statement. We may preserve the question form, but in some languages Qoheleth’s point will probably be easier to grasp if we express it as an emphatic statement. In this way we can convey the certainty of the destruction that will come if we ignore Qoheleth’s warning.

Destroy yourself: this renders an unusual Hebrew verb form; of its two possible meanings, “be horrified” and “destroy oneself,” only the latter applies here. In the context of verse 15, with its concern about dying before reaching old age, destruction in this verse takes on a narrower sense; destroy yourself then refers to meeting an early death. This view is supported by the parallelism it shares with the following verse. However, in terms of Qoheleth’s actual presentation, the present verse offers a more general form, which is narrowed down in the next verse. In this context the translation should retain the idea of “destroying yourself” or “killing yourself,” and use “die” in the following verse. This is quite different from the sense that New English Bible gives, “… don’t make yourself a laughing-stock.”

In translation we may use a question form like:

• Why would you wish to kill yourself?

• Do you want to destroy yourself?

or a statement form:

• That way you would certainly destroy yourself.

• If you act that way, you will die an early death!

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 .