The Hebrew text opens with the same phrase as verse 9, namely, yother “Note:…” or “In addition….” This marks it as another independent note from an editor.

This introduction is followed by a phrase that is literally “from these.” It is generally linked with the following verb, which Revised Standard Version gives as beware. However, it may simply be linked with the opening marker and mean something like “these are some other things to note,” in which case it points forward rather than back.

My son is a typical form of address used by wise men (see Pro 1.8; 2.1; 3.1), but it is not used by Qoheleth. We see it only here in the editorial comment.

Revised Standard Version combines beware with the phrase following My son: beware of anything beyond these. In reality the Hebrew says “In addition to these, my son, beware….”

Beware: the imperative calls the young student to avoid a problem. However, it is possible to misunderstand this as a negative warning, when it is actually more appropriate to think of it as a positive call to pay close attention to, and learn from, the teacher’s instruction (see 4.13). We can give its sense as “Take note” or “Be careful to….” As noted above, it is an independent word.

Anything beyond these: like the expression in verse 9, this phrase opens with the term yother and marks the second editorial comment. New English Bible suggests “one further [warning],” and Jerusalem Bible has “one last thing.” Both convey the fact that the editor has something more to say. Perhaps it is better if we can render yother in the same manner both in verse 9 and here. This will enable the reader to more clearly identify the two sections as additions.

Beyond these refers either to all that Qoheleth has said, or in a more general way to the entire wisdom tradition. However, there is also another possible meaning of these words that does not appear to have been represented in translations. It is that the preposition m(in) means “to” with the sense “to these things … pay close attention.” If this view is accepted, these refers to the two items that follow, namely, writing books and study.

There are a number of possibilities for translation:

• Note: My son, one further warning—….

• My son, let me warn you of something else.

• There is something else you need to know, ….

• In addition, my son, pay close attention to these things!

We prefer the last of these.

Of making many books: here we have the content of the imperative, the item that the editor wants to be noted. The Hebrew text opens with an infinitive, “to make.” Its object is the noun phrase “many writings.” Here the infinitive must describe the same process as was referred to by the three verbs in verse 9, which is to say, the task of gathering, copying, and developing written sayings for the purpose of instructing others. When New English Bible speaks of “the use of books,” it is rather vague. Translators should try to give a clear indication of the wisdom process, so a possible translation may be “gathering wise sayings,” “gathering the sayings of the elders,” or “compiling proverbs.”

There is no end states the simple fact that the work of the wise man is an endless one. The statement should not be taken as having a negative meaning. Struggling to understand the human situation, trying to form advice into short teachable sayings that will help people to cope with life—it is this task that is unending. This is so because people change, situations change, and because every wise person must struggle with the never-ending task. As Jerusalem Bible says so clearly, it “involves endless hard work.” The warning to the young student is obvious; “If you want to become a sage, be prepared for a life-long struggle to grow in understanding, and to devote yourself to the writing and editing of sayings for others’ instruction.”

We may translate this clause as:

• Compiling wise sayings is an endless task.

• Writing proverbs involves endless hard work.

The following sentence is parallel in meaning to the above clause and also calls the reader to recognize the demands on those who aspire to wisdom.

Much study: the Hebrew noun used is found only here, so discussion about its precise meaning is inevitable. It appears to be related to the verb “to meditate,” “to study.” In this setting it presumably refers to studying the traditions of wisdom, and meditating on all aspects of human life. The adverb much describes the great extent of the task, the energy required. Its meaning can be given as “thinking a lot about….”

Is a weariness of the flesh is a noun phrase. It can be turned into a verbal phrase if required, to explain that study will cause fatigue. It is unfortunate that the term weariness in English often has a negative sense. It is certainly not the editor’s intention here to discourage hard work or sustained effort. He is simply pointing out a fact of life: the search for wisdom is demanding and exhausting, and the young student needs to recognize that from the outset.

Flesh has various meanings in the Scriptures, one of which is “human beings” (Gen 6.13), while others are “physical body” or “meat.” The editor is not speaking about literal flesh here but of the physical and emotional fatigue that the sage experiences. Qoheleth referred to that in 2.17, 20, so the editor is reminding the reader of the demands of the task of following the sage. It calls for sacrifice and pain.

We may translate this part of the verse as:

• Devoting yourself to the study of wisdom will exhaust you.

• The search for wisdom is totally demanding.

In some languages, however, these suggested models may be too abstract. We may also express these sayings in conditional clauses, using “you” or “one” as subject:

• My son, let me warn you of something else:
If you collect proverbs, this is a task that never ends.
If you long to be wise, be sure it will demand all your strength.

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 .