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Selected Verse: Proverbs 29:9 - Strong Concordance

Verse	Translation	Text
Pr 29:9	Strong Concordance	If a wise [02450] man [0376] contendeth [08199] with a foolish [0191] man [0376], whether he rage [07264] or laugh [07832], there is no rest [05183].
	King James	If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
contendeth--that is, in law. whether . . . laugh--The fool, whether angry or good-humored, is unsettled; or referring the words to the wise man, the sense is, that all his efforts, severe or gentle, are unavailing to pacify the fool.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

contendeth--that is, in law.

whether . . . laugh--The fool, whether angry or good-humored, is unsettled; or referring the words to the wise man, the sense is, that all his efforts, severe or gentle, are unavailing to pacify the fool.

Notes on the Bible, by Albert Barnes, [1834]
All modes of teaching - the stern rebuke or the smiling speech - are alike useless with the "foolish" man; there is "no rest." The ceaseless cavilling goes on still.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
9 If a wise man has to contend with a fool, He the fool rageth and laugheth, and hath no rest. Among the old translators, Jerome and Luther take the "wise man" as subject even of the second line, and that in all its three members: vir sapiens si cum stulto contenderit, sive irascatur sive reideat, non inveniet requiem. Thus Schultens, C. B. Michaelis, Umbreit, Ewald, Elster, and also Fleischer: "The doubled Vav is correlative, as at Exo 21:16; Lev 5:3, and expresses the perfect sameness in respect of the effect, here of the want of effect. If the wise man, when he disputes with a fool, becomes angry, or jests, he will have no rest, i.e., he will never bring it to pass that the fool shall cease to reply; he yields the right to him, and thus makes it possible for him to end the strife." But the angry passion, and the bursts of laughter alternating therewith, are not appropriate to the wise man affirming his right; and since, after Ecc 9:17, the words of the wise are heard בּנחח, the ואין נחת [and there is no rest] will cause us to think of the fool as the logical subject. So far correctly, but in other respects inappropriately, the lxx ἀνὴρ σοφὸς κρινεῖ ἔθνη (after the expression עם, i.e., עם, instead of את), ἀνὴρ δὲ φαῦλος (which אישׁ אויל does not mean) ὀργιζόμενος καταγελᾶται καὶ οὐ καταπτήσσει (as if the words were ולא יחת). (Note: According to this the Targum ולא מתתּבר (he remains obstinate), according to which the ולא מתתפיר (he does not lose his wits) of the Peshito is perhaps to be corrected. The distribution of the subjects is obscure.) The syntactical relation would be simpler if נשׁפּט in 9a were vocalized as a hypothetical perfect. But we read for it the past נשׁפּט. Ewald designates 9a as a conditional clause, and Hitzig remarks that the Lat. viro sapiente disceptante cum stulto corresponds therewith. It marks, like Sa1 2:13; Job 1:16, the situation from which there is a departure then with perf. consec.: if a wise man in the right is in contact with a fool, he starts up, and laughs, and keeps not quiet (supply לּו as at Pro 28:27), or (without לו): there is no keeping quiet, there is no rest. The figure is in accordance with experience. If a wise man has any controversy with a fool, which is to be decided by reasonable and moral arguments, then he becomes boisterous and laughs, and shows himself incapable of quietly listening to his opponent, and of appreciating his arguments.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

9 If a wise man has to contend with a fool,

He the fool rageth and laugheth, and hath no rest.

Among the old translators, Jerome and Luther take the "wise man" as subject even of the second line, and that in all its three members: vir sapiens si cum stulto contenderit, sive irascatur sive reideat, non inveniet requiem. Thus Schultens, C. B. Michaelis, Umbreit, Ewald, Elster, and also Fleischer: "The doubled Vav is correlative, as at Exo 21:16; Lev 5:3, and expresses the perfect sameness in respect of the effect, here of the want of effect. If the wise man, when he disputes with a fool, becomes angry, or jests, he will have no rest, i.e., he will never bring it to pass that the fool shall cease to reply; he yields the right to him, and thus makes it possible for him to end the strife." But the angry passion, and the bursts of laughter alternating therewith, are not appropriate to the wise man affirming his right; and since, after Ecc 9:17, the words of the wise are heard בּנחח, the ואין נחת [and there is no rest] will cause us to think of the fool as the logical subject. So far correctly, but in other respects inappropriately, the lxx ἀνὴρ σοφὸς κρινεῖ ἔθνη (after the expression עם, i.e., עם, instead of את), ἀνὴρ δὲ φαῦλος (which אישׁ אויל does not mean) ὀργιζόμενος καταγελᾶται καὶ οὐ καταπτήσσει (as if the words were ולא יחת).

(Note: According to this the Targum ולא מתתּבר (he remains obstinate), according to which the ולא מתתפיר (he does not lose his wits) of the Peshito is perhaps to be corrected. The distribution of the subjects is obscure.)

The syntactical relation would be simpler if נשׁפּט in 9a were vocalized as a hypothetical perfect. But we read for it the past נשׁפּט. Ewald designates 9a as a conditional clause, and Hitzig remarks that the Lat. viro sapiente disceptante cum stulto corresponds therewith. It marks, like Sa1 2:13; Job 1:16, the situation from which there is a departure then with perf. consec.: if a wise man in the right is in contact with a fool, he starts up, and laughs, and keeps not quiet (supply לּו as at Pro 28:27), or (without לו): there is no keeping quiet, there is no rest. The figure is in accordance with experience. If a wise man has any controversy with a fool, which is to be decided by reasonable and moral arguments, then he becomes boisterous and laughs, and shows himself incapable of quietly listening to his opponent, and of appreciating his arguments.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Whether - Whether he, the wise man, deal sharply with him, or mildly, there is no rest, no end or fruit of the debate.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Whether he rage or laugh - Coverdale translates, "Yf a wyse man go to lawe with a foole, whether he deale with him frendly or roughly he geteth no rest."

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²⁷ He that giveth [05414] unto the poor [07326] shall not lack [04270]: but he that hideth [05956] his eyes [05869] shall have many [07227] a curse [03994].

¹⁶ While he was yet speaking [01696], there came [0935] also another, and said [0559], The fire [0784] of God [0430] is fallen [05307] from heaven [08064], and hath burned up [01197] the sheep [06629], and the servants [05288], and consumed [0398] them; and I only am escaped [04422] alone to tell [05046] thee.

¹³ And the priests [03548]' custom [04941] with the people [05971] was, that, when any man [0376] offered [02076] sacrifice [02077], the priest's [03548] servant [05288] came [0935], while the flesh [01320] was in seething [01310], with a fleshhook [04207] of three [07969] teeth [08127] in his hand [03027];

¹⁷ The words [01697] of wise [02450] men are heard [08085] in quiet [05183] more than the cry [02201] of him that ruleth [04910] among fools [03684].

³ Or if he touch [05060] the uncleanness [02932] of man [0120], whatsoever uncleanness [02932] it be that a man shall be defiled [02930] withal, and it be hid [05956] from him; when he knoweth [03045] of it, then he shall be guilty [0816].

¹⁶ And he that stealeth [01589] a man [0376], and selleth [04376] him, or if he be found [04672] in his hand [03027], he shall surely [04191] be put to death [04191].