And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God.

For every man that eateth and drinketh, and seeth good of his labour, this is the gift of God.

yea, even every man who eateth and hath drunk and seen good by all his labour, it is a gift of God.

And for every man to take food and drink, and have joy in all his work, is a reward from God.

But also that every man should eat and drink, and enjoy pleasure for all his labour, is the gift of God.

For this is a gift from God: when each man eats and drinks, and sees the good results of his labor.

And also that every man should eat and drink, and enjoy the good of all his labour, it [is] the (d) gift of God.
(d) Read (Ecclesiastes 2:24) and these places declare that we should do all things with sobriety and in the fear of God, as he gives not his gifts to the intent that they should be abused.

And also that every man should eat and drink,.... Not to excess, but in moderation; and yet freely, plentifully, and cheerfully; and not alone, but giving the poor a portion with him; and in all having in view the glory of God, 1-Corinthians 10:31;
and enjoy the good of all his labour; take the comfort of what he has been labouring for, and not lay it up for, and leave it to, he knows not who: the Targum is,
"and see good in his days, and cause his children, at the time of his death, to inherit all his labour;''
it is the gift of God; not only to have, but to enjoy, and make a proper use of the mercies of life. This is the same doctrine which is delivered Ecclesiastes 2:24.

Literally, "And also as to every man who eats . . . this is the gift of God" (Ecclesiastes 3:22; Ecclesiastes 5:18). When received as God's gifts, and to God's glory, the good things of life are enjoyed in their due time and order (Acts 2:46; 1-Corinthians 10:31; 1-Timothy 4:3-4).

"But also that he should eat and drink, and see good in all his labour, is for every man a gift of God." The inverted and yet anacoluthistic formation of the sentence is quite like that at Ecclesiastes 5:18. כּל־הא signifies, properly, the totality of men = all men, e.g., Psalm 116:11; but here and at 5:18; 12:13, the author uses the two words so that the determ. second member of the st. constr. does not determine the first (which elsewhere sometimes occurs, as bethulath Israel, a virgin of Israel, Deuteronomy 22:19): every one of men (cf. πᾶς τις βροτῶν). The subst. clause col-haadam is subject: every one of men, in this that he eats is dependent on God. Instead of מיּד the word מתּת (abbrev. from מתּנת) is here used, as at Ecclesiastes 5:18. The connection by vegam is related to the preceding adversat.: and (= but) also (= notwithstanding that), as at Ecclesiastes 6:7, Nehemiah 5:8, cf. Jeremiah 3:10, where gam is strengthened by becol-zoth. As for the rest, it follows from Ecclesiastes 3:13, in connection with Ecclesiastes 2:24-26, that for Koheleth εὐποΐ́α and εὐθυμία reciprocally condition each other, without, however, a conclusion following therefrom justifying the translation "to do good," Ecclesiastes 3:12. Men's being conditioned in the enjoyment of life, and, generally, their being conditioned by God the Absolute, has certainly an ethical end in view, as is expressed in the conclusion which Koheleth now reaches: -

Should eat - Use what God hath given him.