This subsection, which opened with an observation in verse 15 followed by two warnings in verses 16-17, now concludes in Qoheleth’s usual manner with a “better” saying followed by an explanatory clause. The structure allows us to identify verse 18 as Qoheleth’s own personal conclusion.

His conclusion features complementary verbs, “take hold of” (positive), and “do not withhold” (negative). The objects of these verbs are expressed by using the same demonstrative pronoun, “this,” as in verse 14 and elsewhere. The first “this” points back to the view expressed in verse 16, and the second “this” (translated that) points to that of verse 17. In this manner Qoheleth shows that he agrees with the ideas presented in those two verses. His explanation at the end claims that the person who fears God, namely, the wise person, will cope with such a situation.

It is good that you should take hold of this: the adjective good introduces a modified “better” saying. We consider it a modification of the standard saying, because rather than comparing two things and suggesting one is better, Qoheleth here recommends both. Good here seems to carry a sense of strong obligation, in which case we can use “should,” “ought,” or “it is best.”

Take hold of or “grasp” was used in 2.3. There Qoheleth used it to describe what he was doing when he tested folly to gain a more personal understanding of it. Here the sense is of commitment to something, to embrace an idea or accept a belief.

This points back to what has just been mentioned. See comments on Qoheleth’s use of the pronoun “this” in verse 14. When this is used twice or as a pair in a concluding phrase, the first “this” refers back to the first of the actions referred to. The second “this” relates back to the second example given. Therefore in the present context this can be made clearer by referring specifically to wisdom. New American Bible renders this as “this rule,” but it is uncertain which rule it has in mind. In verse 16 the negative form, “Don’t be a self-righteous individual pretending to be wise,” was used. Our translation will need to express clearly that it is this particular demand that readers are urged to grasp or accept.

And from that: the Hebrew repeats the same term “this,” rendered as that in Revised Standard Version. It points to verse 17 and its warning against being evil, that being the second item discussed there.

Withhold not your hand is parallel to the preceding phrase, “take hold.” As in 11.6 the verbal phrase “withhold your hand” means to refrain from doing something. Withhold not is a call not to abandon a task; we can also put it in positive form and say “keep on doing something.” That “something” of course refers back to verse 17. In this case the negative verb “do not withdraw” alongside the negative command of verse 17, “do not be evil,” combines to produce a positive command. Its sense is “Do not stop resisting evil,” or in positive form, “Keep on resisting evil.” Qoheleth supports the need to reject self-righteous pride and to resist evil. Despite the fact that both wise and foolish lifestyles can result in an early death, it is still Qoheleth’s opinion that commitment to a just and wise lifestyle is always honorable.

Combining the meaning of both sentences, we see that Qoheleth wants the reader to “hold onto” what he has just said in the previous verses. Thus we have not changed the meaning if we collapse these parallel phrases “grasp” and “don’t let go of” into one expression: “hold onto,” “don’t forget,” “keep in mind,” or something similar.

Translation possibilities for the first half of the verse are:

• It is best to avoid self-righteousness and pretense to wisdom, and to ceaselessly resist evil.

• It is good to not forget either of these warnings.

• You had better keep carefully in mind both pieces of advice.

Here Qoheleth demands an active rejection of both self-righteousness and evil.

For he who fears God: the initial “for” or “because” marks this as Qoheleth’s justification or explanation for doing what he has just suggested. The subject of this sentence is he who fears God, an alternative expression for the wise person (Pro 1.7). “Fear” in its biblical setting is a deeply reverent, worshipful, or respectful attitude to God. So we can say “he who honors God.” Honoring God would be demonstrated by rejecting self-righteousness and evil. Good News Translation “if you are religious” does not correctly express the meaning here; fulfilling religious functions is not necessarily the same thing as having a respectful attitude to God himself.

Shall come forth from them all: this is the promised reward offered all those who give God his due honor. What this phrase means, however, is a problem. The phrase shall come forth may mean “escape” or “avoid” as some have suggested. In this case it is understood that the punishments mentioned in verses 16-17 will be avoided. Such an understanding lies behind the translations “will succeed” (New American Bible) or “will win through” (New English Bible). However, we have already seen how Qoheleth does not call people to simply avoid certain extremes; he calls for an active rejection of pretense and of evil. Good News Translation “you will be successful” reflects this traditional understanding of the phrase but is too vague.

A second possible meaning is based on the form of this expression in the Jewish Mishnah. There the verb come forth is an abbreviation for an idiom “to be released from the obligation by fulfilling it.” In other words, the verb means we should do our duty, what is expected of us. Applying this sense to the present context, it means the person who honors God will fulfill all God’s expectation for him.

Though this latter interpretation will be suggested as one model to follow, the translator may wish to add a footnote here to indicate that some interpreters propose an alternative meaning for the Hebrew verb “come out,” namely, “escape” or “win.”

Them all forms the closing element of the frame or inclusion for these three verses. Whereas in verse 15 “all” meant “so much” or “[almost] everything,” here its suffix makes its focus less general, “all-them”; that is, them refers back to the two warnings in verses 16-17. “Both” is then a possible translation for all. We could say, following Crenshaw, “come out well with respect to them both.” Alternatively, as the two imperatives are quite basic demands for the believer, it is also possible to give a general translation like “in every way,” referring to the extent to which people fulfill their obligation to God.

Suggestions for translation of the second half of the verse:

• … because those who honor God will fulfill their duty in both.

• … because those who worship God fulfill their duty in every way.*

If required, a possible footnote is:
*Hebrew “come forth” may possibly mean “escape.” Thus “… because those who honor God escape destruction and 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 .