A Persian- or Hellenistic-period setting for Ecclesiastes is so axiomatic among modern interpreters that Barton, writing at the turn of the twentieth century, could presume that “no extended argument is necessary to prove it” (56). While interpreters have reached this conclusion largely owing to the book’s themes and linguistic profile, such studies have tended to minimize the compositional features that link the epilogue to the OT’s greater canonical structure (as suggested, e.g., in the work of Childs, Sailhamer, and others). This paper modifies and refines an earlier view, espoused by Krochmal and Graetz, that the epilogue seals off not only the book of Ecclesiastes but the larger biblical wisdom corpus (Proverbs-Job-Ecclesiastes). This linkage appears through several literary channels (e.g., the framing of “the words of the wise”; the vocative “my son”; the catchword proverb [mashal]; an admonition against inferior wisdom; the beginning/middle/end through-line of fearing God). The epilogue also shares features with other biblical canonical closures, such as elevating an exemplary prophet-teacher who is Messianic, emphasizing the divine origin of the message, underscoring the truthfulness and authority of the teacher’s words, warning of the uniqueness and exclusivity of their writings as Scripture, and orienting the reader toward the eschatological fulfillment of the teaching. The epilogue thus offers clues of Ecclesiastes’s multi-stage composition, while the canonical composer exhibits a canon-consciousness of the broader wisdom corpus as well as the Mosaic Torah. I correlate these clues to argue for a pre-exilic provenance in the late-Judean kingdom. Here the canonical composer seals off biblical wisdom in affirming its divine authority, abiding trustworthiness, and Messianic foreshadowing.