In Proverbs 10:8 the relation between the two clauses was one of contrast, here of resemblance. Cunning, reticence, and deceit (Proverbs 6:12 note) bring sorrow no less than garrulity.

He that winketh with the eye - Instead of the latter clause, on which see Proverbs 10:8, the Septuagint has, ὁ δε ελεγχων μετα παῥρησιας ειρηνοποιει· "but he that reproveth with freedom, maketh peace." This is also the reading of the Syriac and Arabic. A faithful open reproving of sin is more likely to promote the peace of society than the passing it by slightly, or taking no notice of it; for if the wicked turn to God at the reproof, the law of peace will soon be established in his heart, and the law of kindness will flow from his tongue.

He that winketh with the eye,.... The Syriac and Arabic versions add, "with fraud". A descriptive character of a wicked man, Proverbs 6:13; who so does, either to draw and allure persons to go along with him, and join him in his evil practices; or by way of scorn and contempt of others; or as a token to another of its being the proper time to circumvent his neighbour, or do him an injury. Such an one

causeth sorrow; to himself in the issue, however he may for the present please himself with his evil doings; and to others, whom he allures and deceives. The Arabic version is, "heaps afflictions" or "sorrows on men"; whom he corrupts and draws into his evil company and conversation;

but a prating fool shall fall; or, "be taken", as the Targum; or "beaten", as the Vulgate Latin; See Gill on Proverbs 10:8.

This verse contains another proverb, similarly formed, parallel with the half of Proverbs 10:8 :

He that winketh with the eye causeth trouble;

And a foolish mouth comes to ruin.

Regarding the winking or nipping, i.e., the repeated nipping of the eyes (cf. nictare, frequent. of nicere), as the conduct of the malicious or malignant, which aims at the derision or injury of him to whom it refers, vid., under Proverbs 6:13; there קרץ was connected with ב of the means of the action; here, as Psalm 35:19, cf. Proverbs 16:30, it is connected with the object accus. He who so does produces trouble (heart-sorrow, Proverbs 15:13), whether it be that he who is the butt of this mockery marks it, or that he is the victim of secretly concerted injury; יתּן is not here used impersonally, as Proverbs 13:10, but as Proverbs 29:15, cf. Leviticus 19:28; Leviticus 24:20, in the sense of the cause. 10b forms a striking contrast to 10a, according to the text of the lxx: ὁ δὲ ἐλεγχων μετὰ παῤῥησίας εἰρηνοποιεῖ, contrary to the Syr., by the Hebrew text, which certainly is older than this its correction, which Ewald and Lagarde unsuccessfully attempt to translate into the Hebrew. The foolish mouth, here understood in conformity with 10a, is one who talks at random, without examination and deliberation, and thus suddenly stumbles and falls over, so that he comes to lie on the ground, to his own disgrace and injury.

He that {e} winketh with the eye causeth sorrow: but a {f} prating fool shall fall.

(e) That bears a fair countenance and imagines mischief in his heart, as in Pr 6:13.

(f) For the corruption of his heart is known by his talk.

10:10 Winketh - That secretly designs mischief against others, as this phrase is used, Psal 35:19.

fall: Heb. be beaten

10. Two vices contrasted; hypocrisy, or insinuating evil against one (Pr 6:13; Ps 35:19), and rashness of speech. In each case, the results are on the evildoers.

10:7. Both the just and the wicked must die; but between their souls there is a vast difference. 8. The wise in heart puts his knowledge in practice. 9. Dissemblers, after all their shuffling, will be exposed. 10. Trick and artifice will be no excuse for iniquity. 11. The good man's mouth is always open to teach, comfort, and correct others. 12. Where there is hatred, every thing stirs up strife. By bearing with each other, peace and harmony are preserved. 13. Those that foolishly go on in wicked ways, prepare rods for themselves. 14. Whatever knowledge may be useful, we must lay it up, that it may not be to seek when we want it. The wise gain this wisdom by reading, by hearing the word, by meditation, by prayer, by faith in Christ, who is made of God unto us wisdom. 15. This refers to the common mistakes both of rich and poor, as to their outward condition. Rich people's wealth exposes them to many dangers; while a poor man may live comfortably, if he is content, keeps a good conscience, and lives by faith. 16. Perhaps a righteous man has no more than what he works hard for, but that labour tends to life. 17. The traveller that has missed his way, and cannot bear to be told of it, and to be shown the right way, must err still. 18. He is especially a fool who thinks to hide anything from God; and malice is no better. 19. Those that speak much, speak much amiss. He that checks himself is a wise man, and therein consults his own peace. 20,21. The tongue of the just is sincere, freed from the dross of guile and evil design. Pious discourse is spiritual food to the needy. Fools die for want of a heart, so the word is; for want of thought.