Pro 29:9 | KD | STEP | 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 ; , 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 , 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). 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 ; , 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 ), 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.

‏ Proverbs 29:9

Pro 29:9 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). ^{▼▼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 1Sa 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.