18:13 The one who gives an answer 1 before he listens 2 –
that is his folly and his shame. 3
24:26 Like a kiss on the lips 4
is the one who gives an honest answer.
26:4 Do not answer a fool according to his folly, 5
lest you yourself also be like him. 6
26:5 Answer a fool according to his folly, 7
lest he be wise in his own estimation. 8
29:19 A servant 9 cannot be corrected 10 by words,
for although 11 he understands, there is no answer. 12
1 tn Heb “returns a word”; KJV “He that answereth a matter.”
2 sn Poor listening and premature answering indicate that the person has a low regard for what the other is saying, or that he is too absorbed in his own ideas. The Mishnah lists this as the second characteristic of the uncultured person (m. Avot 5:7).
3 tn Heb “it is folly to him and shame.” The verse uses formal parallelism, with the second colon simply completing the thought of the first.
4 tn Heb “the one who returns right words kisses the lips.” This is an implied comparison for giving an honest answer. Honesty is like a kiss. The kiss would signify love, devotion, sincerity, and commitment (in that culture) – an outward expression of what is in the heart. It is an apt illustration of telling the truth. Some English versions now replace the figure to avoid cultural misunderstanding (cf. TEV, CEV “a sign of true friendship”; NLT “an honor”).
5 sn One should not answer a fool’s foolish questions in line with the fool’s mode of reasoning (J. H. Greenstone, Proverbs, 274).
6 sn The person who descends to the level of a fool to argue with him only looks like a fool as well.
7 sn The apparent contradiction with the last verse has troubled commentators for some time. The Rabbis solved it by saying that v. 4 referred to secular things, but v. 5 referred to sacred or religious controversies. While this does not resolve the issue, it does give a sound application for the two verses together – in negligible issues one should just ignore the stupid person, but in issues that matter the fool must be dealt with, lest credence be given to what he says (W. G. Plaut, Proverbs, 266). The text presents two proverbs each of which presents an aspect of the whole truth. One should not lower himself to the level of the fool, but there are times when the lesser of two evils is to do so, other than let the fool gain confidence that he is a wise person or be considered wise by others. Paul, for example, talked like a “fool” to correct the foolish ideas of the Corinthians (2 Cor 11:16-17; 12:11).
8 tn Heb “in his own eyes” (so NAB, NASB, NIV).
9 sn Servants could not be corrected by mere words; they had to be treated like children for they were frequently unresponsive. This, of course, would apply to certain kinds of servants. The Greek version translated this as “a stubborn servant.”
10 tn The Niphal imperfect here is best rendered as a potential imperfect – “cannot be corrected.” The second line of the verse clarifies that even though the servant understands the words, he does not respond. It will take more.
11 tn Heb “for he understands, but there is no answer.” The concessive idea (“although”) is taken from the juxtaposition of the two parts.
12 sn To say “there is no answer” means that this servant does not obey – he has to be trained in a different way.