Pro 26:4-5 | KD | STEP | Answer not the fool according to his folly, Lest thou thyself also become like unto him. After, or according to his folly, is here equivalent to recognising the foolish supposition and the foolish object of his question, and thereupon considering it, as if, e.g. , he asked why the ignorant man was happier than the man who had much knowledge, or how one may acquire the art of making gold; for “a fool can ask more than ten wise men can answer.” He who recognises such questions as justifiable, and thus sanctions them, places himself on an equality with the fool, and easily himself becomes one. The proverb that follows affirms apparently the direct contrary:

‏ Proverbs 26:4-5

Pro 26:4 4 Answer not the fool according to his folly, Lest thou thyself also become like unto him.

After, or according to his folly, is here equivalent to recognising the foolish supposition and the foolish object of his question, and thereupon considering it, as if, e.g., he asked why the ignorant man was happier than the man who had much knowledge, or how one may acquire the art of making gold; for “a fool can ask more than ten wise men can answer.” He who recognises such questions as justifiable, and thus sanctions them, places himself on an equality with the fool, and easily himself becomes one. The proverb that follows affirms apparently the direct contrary: Pro 26:5 5 Answer the fool according to his folly, Lest he regard himself as wise. ענה־כסיל (with Makkeph, and Gaja, and Chatef) ^{▼▼Thus after Ben Asher; while, on the contrary, Ben Naphtali writes ענה כסיל with Munach, vid., Thorath Emeth, p. 41.} here stands opposed to אל־תען כסיל. The Gospel of John, e.g., Joh 5:31, cf. Pro 8:31, ^{▼▼Vid., my dissertation on three little-observed passages in the Gospel of John, and their practical lessons, in the Evang. luth. Kirchenzeitung, 1869, Nos. 37, 38.} is rich in such apparently contradictory sayings. The sic et non here lying before us is easily explained; after, or according to his folly, is this second time equivalent to, as is due to his folly: decidedly and firmly rejecting it, making short work with it (returning a sharp answer), and promptly replying in a way fitted, if possible, to make him ashamed. Thus one helps him, perhaps, to self-knowledge; while, in the contrary case, one gives assistance to his self-importance. The Talmud, Schabbath 30b, solves the contradiction by referring Pro 26:4 to worldly things, and Pro 26:5 to religious things; and it is true that, especially in the latter case, the answer is itself a duty toward the fool, and towards the truth. Otherwise the Midrash: one ought not to answer when one knows the fool as such, and to answer when he does not so know him; for in the first instance the wise man would dishonour himself by the answer, in the latter case he would give to him who asks the importance appertaining to a superior.