For what hath man of all his laborer - Labour of body, disappointment of hope, and vexation of heart, have been all my portion.

For what hath man of all his labour, and of the vexation of his heart?.... What profit has he by it, when there is so much vexation in it, both in getting it, and in the thought of leaving it to others? What advantage is it to him, when it is all acquired for and possessed by another; and especially of what use is it to him after his death? Even of all
wherein he hath laboured under the sun? the Targum adds, "in this world"; though he has been labouring all his days, yet there is not one thing he has got by his labour that is of any real advantage to him, or can yield him any solid comfort and satisfaction, or bring him true happiness, or lead him to it.

Same sentiment as in Ecclesiastes 2:21, interrogatively.

"For what has man of all his labour, and the endeavours of his heart with which he wearies himself under the sun? All his days are certainly in sorrows, and his activity in grief; his heart resteth not even in the night: also this is vain." The question literally is: What is (comes forth, results) to a man from all his labour; for "to become, to be, to fall to, happen to," is the fundamental idea of הוה (whence here הוה, γινόμενον, as at Nehemiah 6:6, γενεεσόμενος) or היה, the root signification of which is deorsum ferri, cadere, and then accidere, fieri, whence הוּה, eagerness precipitating itself upon anything (vid., under Proverbs 10:3), or object.: fall, catastrophe, destruction. Instead of שׁהוּא, there is here to be written שׁהוּא,
(Note: Thus according to tradition, in H, J, P, vid., Michlol 47b, 215b, 216a; vid., also Norzi.)
as at Ecclesiastes 3:18 שׁהם. The question looks forward to a negative answer. What comes out of his labour for man? Nothing comes of it, nothing but disagreeableness. This negative contained in the question is established by כּי, 23a. The form of the clause, "all his days are sorrows," viz., as to their condition, follows the scheme, "the porch was 20 cubits," 2-Chronicles 3:4, viz., in measurement; or, "their feast is music and wine," Isaiah 5:12, viz., in its combination (vid., Philippi's Stat. Const. p. 90ff.). The parallel clause is וכעם ענינו, not כו; for the final syllable, or that having the accent on the penult, immediately preceding the Athnach-word, takes Kametz, as e.g., Leviticus 18:5; Proverbs 25:3; Isaiah 65:17 (cf. Olsh. 224, p. 440).
(Note: But cf. also ולא with Zakeph Katan, 2-Kings 5:17; ואר וגו with Tiphcha, Isaiah 26:19; and וריב under Psalm 45:10.)
Many interpreters falsely explain: at aegritudo est velut quotidiana occupatio ejus. For the sake of the parallelism, ענינו (from ענה, to weary oneself with labour, or also to strive, aim; vid., Psalmen, ii. 390) is subj. not pred.: his endeavour is grief, i.e., brings only grief or vexation with it.
Even in the night he has no rest; for even then, though he is not labouring, yet he is inwardly engaged about his labour and his plans. And this possession, acquired with such labour and restlessness, he must leave to others; for equally with the fool he fails under the stroke of death: he himself has no enjoyment, others have it; dying, he must leave all behind him, - threefold הבל, Ecclesiastes 2:17, Ecclesiastes 2:21, Ecclesiastes 2:23, and thus הבלים הבל.

For what - What comfort or benefit remains to any man after this short and frail life is once ended?