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Bahasa Indonesia Sehari-hari
Amsal 26:4
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BridgewayEncyclopedias:
- InternationalParallel Translations
Jangan menjawab orang bebal menurut kebodohannya, supaya jangan engkau sendiri menjadi sama dengan dia.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Proverbs 17:14, Judges 12:1-6, 2 Samuel 19:41-43, 1 Kings 12:14, 1 Kings 12:16, 2 Kings 14:8-10, 1 Peter 2:21-23, 1 Peter 3:9, Jude 1:9
Reciprocal: 2 Kings 18:36 - held their peace Job 12:3 - But I have Proverbs 23:9 - Speak Proverbs 29:9 - General Isaiah 36:21 - General Jeremiah 36:18 - He Matthew 21:24 - I also Matthew 22:22 - they marvelled Mark 11:33 - Neither Luke 20:8 - General Luke 20:26 - they could John 8:7 - and said John 8:49 - I have not Colossians 4:6 - how
Cross-References
And I wyl make thy seede as the dust of the earth: so that yf a man can number the dust of the earth, then shall thy seede also be numbred.
And he brought hym out, and sayde: loke vp vnto heauen, and tell the starres, if thou be able to number them. And he sayde vnto hym: euen so shall thy seede be.
In that same day the Lorde made a couenaunt with Abram, saying: vnto thy seede haue I geuen this lande, fro the ryuer of Egypt, euen vnto the great ryuer, the ryuer of Euphrates.
Seyng that Abraham shall surely be a great and a myghtie nation, and all the nations of the earth shalbe blessed in hym?
And the Lorde appeared vnto hym, and sayde: Go not downe into Egypt, [but] abyde in the lande whiche I shall shewe vnto thee.
Soiourne in this lande, and I wyl be with thee, and wyll blesse thee: for vnto thee and vnto thy seede I wyll geue all these countreys, and I wyll perfourme the othe whiche I sware vnto Abraham thy father.
And wyl make thy seede to multiplie as the starres of heauen, and wyll geue vnto thy seede al these countreys: and in thy seede shall all the nations of the earth be blessed:
And after he had ben there a long time, Abimelech king of the Philistines loked out at a windowe, & sawe Isahac sportyng with Rebecca his wyfe.
Therefore Isahac departed thence, and abode in the valley of Gerar, and dwelt there.
And Isahac returning, digged againe the welles of water which they digged in the dayes of Abraham his father, which the Philistines had stopped after the death of Abraham, & named them after the same names by the which his father had named them.
Gill's Notes on the Bible
Answer not a fool according to his folly,.... Sometimes a fool, or wicked man, is not to be answered at all; as the ministers of Hezekiah answered not a word to Rabshakeh; nor Jeremiah the prophet to Hananiah; nor Christ to the Scribes and Pharisees; and when an answer is returned, it should not be in his foolish way and manner, rendering evil for evil, and railing for railing, in the same virulent, lying, calumniating, and reproachful language;
lest thou also be like unto him; lest thou also, who art a man of understanding and sense, and hast passed for one among men, come under the same imputation, and be reckoned a fool like him.
Barnes' Notes on the Bible
Two sides of a truth. To “answer a fool according to his folly” is in Proverbs 26:4 to bandy words with him, to descend to his level of coarse anger and vile abuse; in Proverbs 26:5 it is to say the right word at the right time, to expose his unwisdom and untruth to others and to himself, not by a teaching beyond his reach, but by words that he is just able to apprehend. The apparent contradiction between the two verses led some of the rabbis to question the canonical authority of this book. The Pythagoreans had maxims expressing a truth in precepts seemingly contradictory.
Clarke's Notes on the Bible
Verse Proverbs 26:4. Answer not a fool — On this and the following verse Bishop Warburton, who has written well on many things, and very indifferently on the doctrine of grace, has written with force and perspicuity: "Had this advice been given simply, and without circumstance, to answer the fool, and not to answer him, one who had reverence for the text would satisfy himself in supposing that the different directions referred to the doing a thing in and out of season;
1. The reasons given why a fool should not be answered according to his folly, is, "lest he (the answerer) should be like unto him."
2. The reason given why the fool should be answered according to his folly, is, "lest he (the fool) should be wise in his own conceit."
"1. The cause assigned for forbidding to answer, therefore, plainly insinuates that the defender of religion should not imitate the insulter of it in his modes of disputation, which may be comprised in sophistry, buffoonery, and scurrility.
"2. The cause assigned for directing to answer, as plainly intimates that the sage should address himself to confute the fool upon his own false principles, by showing that they lead to conclusions very wide from, very opposite to, those impieties he would deduce from them. If any thing can allay the fool's vanity, and prevent his being wise in his own conceit, it must be the dishonour of having his own principles turned against himself, and shown to be destructive of his own conclusions."-Treatise on Grace. Preface.
