10<\/strong>. a prating fool<\/em> &c.] The repetition of this clause in a new connection is interesting. In Pro 10:8<\/em><\/span> the contrast is between a wise heart and an unbridled tongue, in its consequences to its possessor. Here it is between crafty reticence which injures others, and foolish loquacity which injures oneself.<\/p>\n “The Sept. and Syr. read, But he that rebuketh openly maketh peace<\/em>,” R.V. marg.; but nothing is gained by the change.<\/p>\n In Pro 10:8<\/span> the relation between the two clauses was one of contrast, here of resemblance. Cunning, reticence, and deceit (Pro 6:12<\/span> note) bring sorrow no less than garrulity.<\/P> <\/p>\n Verse 10<\/span>. He that winketh with the eye<\/B><\/I>] Instead of the latter clause, on which see Pr 10:8<\/span>, the Septuagint<\/I> has, “but he that reproveth with freedom, maketh peace.” This is also the reading of the Syriac<\/I> and Arabic<\/I>. 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<\/I> will soon be established in his heart, and the law of kindness will flow from his tongue.<\/P> <\/p>\n That winketh with the eye; <\/B>that secretly and cunningly designs mischiefs against others, as this phrase is used, Psa 35:19<\/span>; Pro 6:13<\/span>. <\/P> Causeth sorrow<\/B> to others, and afterwards to himself. <\/P> But; <\/B>or, and<\/I>, as it is in the Hebrew; for vice is not here opposed to virtue, as it is in many other proverbs, but one vice is compared with another. <\/P> A prating fool; <\/B>who is so far from such deceits, that he runs into the other extreme, and uttereth all his mind<\/I>, as is said of the fool, Pro 29:11<\/span>, and thereby speaks many things offensive to others, and mischievous to himself. <\/P> <\/p>\n 10.<\/B> Two vices contrasted;hypocrisy, or insinuating evil against one (Pro 6:13<\/span>;Psa 35:19<\/span>), and rashness ofspeech. In each case, the results are on the evildoers.<\/P><\/p>\n He that winketh with the eye<\/strong>,…. The Syriac and Arabic versions add, “with fraud”. A descriptive character of a wicked man, Pr 6:13<\/span>; 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<\/p>\n causeth sorrow<\/strong>; 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;<\/p>\n but a prating fool shall fall<\/strong>; or, “be taken”, as the Targum; or “beaten”, as the Vulgate Latin; [See comments on Pr 10:8]<\/span>.<\/p>\n This verse contains another proverb, similarly formed, parallel with the half of Pro 10:8<\/span>:<\/p>\n He that winketh with the eye causeth trouble;<\/p>\n And a foolish mouth comes to ruin.<\/p>\n Regarding the winking or nipping, i.e.<\/em>, the repeated nipping of the eyes (cf. nictare <\/em>, frequent. of nicere <\/em>), as the conduct of the malicious or malignant, which aims at the derision or injury of him to whom it refers, vid<\/em>., under Pro 6:13<\/span>; there was connected with of the means of the action; here, as Psa 35:19<\/span>, cf. Pro 16:30<\/span>, it is connected with the object accus. He who so does produces trouble (heart-sorrow, Pro 15:13<\/span>), whether it be that he who is the butt of this mockery marks it, or that he is the victim of secretly concerted injury; is not here used impersonally, as Pro 13:10<\/span>, but as Pro 29:15<\/span>, cf. Lev 19:28<\/span>; Lev 24:20<\/span>, in the sense of the cause. 10b forms a striking contrast to 10a, according to the text of the lxx: , 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.<\/p>\n 10 He that winketh with the eye causeth sorrow: but a prating fool shall fall.<\/P> Mischief is here said to attend, 1. Politic, designing, self-disguising sinners: He that winks with the eye,<\/I> as if he took no notice of you, when at the same time he is watching an opportunity to do you an ill turn, that makes signs to his accomplices when to come into assist him in executing his wicked projects, which are all carried on by trick and artifice, causes sorrow<\/I> both to others and to himself. Ingenuity will be no excuse for iniquity, but the sinner must either repent or do worse, either rue it or be ruined by it. 2. Public, silly, self-exposing sinners: A prating fool,<\/I> whose sins go before unto judgment, shall fall,<\/I> as was said before, v.<\/I><\/span> 8<\/span>. But his case is less dangerous of the two, and, though he destroys himself, he does not create so much sorrow to others as he that winks with his eyes.<\/I> The dog that bites is not always the dog that barks.<\/P> <\/p>\n Speech and Influence<\/strong><\/p>\n (Pro 10:10-14<\/span>)<\/strong><\/p>\n Verse 10a <\/strong>declares that even a gesture can cause sorrow. Verse 10b is a duplicate of the latter part of verse 8. The LXX renders this part, “a frank rebuke will make for peace.”<\/p>\n Verse 11 <\/strong>declares that the mouth or speech of the righteous is a well of life (spiritual life derived from the LORD, Psa 36:7-9<\/span>) and manifested in the conduct of the righteous, Psa 37:30<\/span>; Joh 8:12<\/span>. In contrast is the malice and mischief manifested in the speech of the wicked, Pro 13:14<\/span>; Pro 16:22<\/span>; Mat 12:35<\/span>.<\/p>\n Verse 12 <\/strong>contrasts the tendency of hatred to provoke strife with the conciliating influence of love, Gen 21:9-11<\/span>; Gen 27:41-42<\/span>; Act 13:50<\/span>; Gen 40:15<\/span>; Gen 45:5-8<\/span>; Phm 1:9-18<\/span>; Jas 5:20<\/span>; 1Pe 4:8<\/span>; 1Co 13:7<\/span>.<\/p>\n Verse 13 <\/strong>declares that wisdom is found in the words of one who has understanding, Pro 2:2<\/span>; Pro 3:13<\/span>; Pro 4:7<\/span>; Pro 16:2<\/span>. The LORD has promised to instruct and guide those who seek understanding (Psa 32:8<\/span>), but there is a rod for those who ignore His offer, Vs. 13b; Pro 26:3<\/span>; Psa 32:9<\/span>; Mat 12:35<\/span>.<\/p>\n Verse 14a <\/strong>emphasizes that it is wise to store up knowledge of truth and understanding to meet legitimate needs as they arise, Pro 15:2<\/span>; Pro 15:28<\/span>; 1Pe 3:15<\/span>.<\/p>\n Verse 14b <\/strong>contrasts the tendency of the foolish who lay not up knowledge, yet are quick to speak unadvisedly on every subject, to the detriment of self and others, Pro 13:16<\/span>; Pro 15:2<\/span>; Pro 18:6-7<\/span>; Psa 50:19-20<\/span>; Psa 52:2-4<\/span>.<\/p>\n (10) Causeth sorrow <\/strong>to the person who is the butt of his ridicule, or against whom his malice is directed.<\/p>\n 10<\/strong>. <\/strong> Winketh with the eye <\/strong> Compare Pro 6:13<\/span>. As an action of malice and mischief; as we say, to wink behind one’s back, insinuating something malicious and calumnious. Miller reads: “He of the lowering eye.” <\/p>\n But <\/strong> Rather, and, <\/em> here, as this is not an antithetic, but a synthetic, verse. This clause is the same as that in the 8th verse, and from this fact, and also because it is not antithetic to the preceding clause, some have suspected an error in the text. It has been conjectured that some early copyist, instead of writing the proper clause here, copied this by mistake from the 8th verse, where these words properly belong, instead of the one appropriate to the place. The Septuagint has, “But he that reproveth with freedom maketh peace.” The internal evidence would suggest this reading; but later criticism is against it. Zockler says, “This appears rather to be an attempted emendation, the result of well-meaning reflection rather than the restoration of an original Hebrew text.”<\/p>\n The Tongue Emphasized <\/strong> This section emphasizes the tongue, which represents the decisions we make and the thoughts of our minds.<\/p>\n Pro 10:10<\/strong><\/span> He that winketh with the eye causeth sorrow: but a prating fool shall fall. <\/p>\n Pro 10:10<\/strong><\/span><\/strong> “He that winketh with the eye causeth sorrow” – <\/strong> Comments – <\/em><\/strong> The eye is often used figuratively in the Scriptures to represent the heart of man. Note:<\/p>\n Deu 28:56<\/span>, “The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter,”<\/p>\n Psa 31:9<\/span>, “Have mercy upon me, O LORD, for I am in trouble: mine eye is consumed with grief, yea, my soul and my belly .”<\/p>\n Pro 22:9<\/span>, “He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor.”<\/p>\n Pro 23:6<\/span>, “Eat thou not the bread of him that hath an evil eye , neither desire thou his dainty meats:”<\/p>\n Jer 13:17<\/span>, “But if ye will not hear it, my soul shall weep in secret places for your pride; and mine eye shall weep sore , and run down with tears, because the LORD’S flock is carried away captive.”<\/p>\n Mat 20:15<\/span>, “Is it not lawful for me to do what I will with mine own? Is thine eye evil , because I am good?”<\/p>\n Luk 11:34<\/span>, “ The light of the body is the eye : therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness.” (See Mat 6:22-23<\/span>)<\/p>\n The Hebrew word for “wink” is ( ) (H7169<\/span>). Strong<\/em> says that it means “to pinch, to bite the lips, blink the eyes (as a gesture of malice), or (fully) to squeeze off (a piece of clay in order to mould a vessel from it).” It is used five times in the Old Testament. <\/p>\n The author has been warned of the wink of the eye in Pro 6:13<\/span>. On his journey in life, he can now quickly recognize this man as a wicked person.<\/p>\n Pro 6:13<\/span>, “ He winketh with his eyes , he speaketh with his feet, he teacheth with his fingers;”<\/p>\n David also spoke about the wink of the eye in the book of Psalms. <\/p>\n Psa 35:19<\/span>, “Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.”<\/p>\n In addition to the three uses above, the other two uses are found in:<\/p>\n Job 33:6<\/span>, “Behold, I am according to thy wish in God’s stead: I also am formed out of the clay.<\/p>\n Pro 16:30<\/span>, “He shutteth his eyes to devise froward things: moving his lips he bringeth evil to pass.”<\/p>\n We see another passage in the book of Job about the wink of the eye used in the context of a wicked person.<\/p>\n Job 15:12-13<\/span>, “Why doth thine heart carry thee away? and what do thy eyes wink at , That thou turnest thy spirit against God, and lettest such words go out of thy mouth?”<\/p>\n The Hebrew word used in Job 15:12<\/span> is ( ) (H7335<\/span>), which means, “to twinkle the eye (in mockery)”. This is the only place in the Old Testament where this Hebrew word is used.<\/p>\n Thus, from the context of Psa 35:19<\/span> and Job 15:12<\/span>, we can see that this is a person whose heart is rejoicing over and mocking others, since the eye represents the heart. We see this idea clearly in Pro 30:17<\/span>.<\/p>\n Pro 30:17<\/span>, “ The eye that mocketh at his father , and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it.”<\/p>\n Pro 10:10<\/strong><\/span> “but a prating fool shall fall” – <\/strong> Word Study on “fool” – <\/em><\/strong> Strong <\/em> says the Hebrew word “fool” ( ) (H191<\/span>) means, “silly.” <\/p>\n Word Study on “prating” – <\/em><\/strong> The Hebrew word “prating” is ( ), plural of ( ) (H8193<\/span>), and it means, “termination, lip, language, margin.” ( Strong<\/em>). The Enhanced Strong <\/em> says it is used 176 times in the Old Testament, being translated in the KJV<\/em> as , “lip 112, bank 10, brim 8, edge 8, language 7, speech 6, shore 6, brink 5, border 3, side 3, prating 2, vain 2, misc 4.”<\/p>\n Comments – <\/em><\/strong> The phrase “a prating fool” literally means, “the foolish of lips.” Note other translations:<\/p>\n Rotherham<\/em>, “he that is foolish with his lips, shall be thrust aside.”<\/p>\n HNV<\/em>, “But a chattering fool will fall.”<\/p>\n NIV<\/em>, “and a chattering fool comes to ruin.”<\/p>\n YTL<\/em>, “And a talkative fool kicketh.”<\/p>\n This same Hebrew sentence appears in Pro 10:8<\/span>, ( ). It is interesting to note that the Hebrew word preceding this same phrase in Pro 10:8<\/span> ( ) (H4687<\/span>), meaning “command” ( Strong<\/em>) is very similar to the one in Pro 10:10<\/span> ( ) (H6094<\/span>), meaning “a pain, wound” ( Strong<\/em>). At a glance, they look the same. The point is that a copyist may have mistakenly copied this phrase in Pro 10:8<\/span> into Pro 10:10<\/span>, or vice versa because of the similarity of the preceding words.<\/p>\n Within this context, one modern version takes the liberty to edit this translation to fit a more logical reading. BBE<\/em> reads:<\/p>\n Pro 10:8<\/span>, “The wise-hearted man will let himself be ruled, but the man whose talk is foolish will have a fall .” <\/p>\n Pro 10:10<\/span>, “He who makes signs with his eyes is a cause of trouble, but he who makes a man see his errors is a cause of peace .”<\/p>\n Pro 10:11<\/strong><\/span> The mouth of a righteous man is a well of life: but violence covereth the mouth of the wicked.<\/p>\n Pro 10:11<\/strong><\/span><\/strong> <\/strong> Word Study on “covereth” <\/em><\/strong> Strong <\/em> says the Hebrew word “covereth” ( ) (H3680<\/span>) is a primitive root that means, “to plump, that is, fill up hollows, to cover.” The Enhanced Strong <\/em> says it is used 152 times in the Old Testament, being translated in the KJV<\/em> as, “cover 135, hide 6, conceal 4, covering 2, overwhelmed 2, clad 1, closed 1, clothed 1.”<\/p>\n Pro 10:11<\/strong><\/span> “but violence covereth the mouth of the wicked” – <\/strong> Comments – <\/em><\/strong> Most translations support this reading. However, the Hebrew text can also read, “the mouth of the wicked concealeth violence.” Note this interpretation in the JPS<\/em>, “The mouth of the righteous is a fountain of life; but the mouth of the wicked concealeth violence .”<\/p>\n Pro 10:11<\/strong><\/span> Comments – <\/em><\/strong> Using the KJV<\/em> translation, the contrast would mean that the righteous man speaks words of living truths, able to make one’s life more abundant, but the wicked man only knows how to speak violently about everyone, revealing his wickedness. Using the alternative translation, “but the mouth of the wicked concealeth violence,” the contrast would be that the righteous freely and openly speaks words that bless others, while the wicked attempts to cover up and hide his violent heart and violent words.<\/p>\n Pro 10:12<\/strong><\/span> Hatred stirreth up strifes: but love covereth all sins.<\/p>\n Pro 10:12<\/strong><\/span><\/strong> “but love covereth all sins”<\/strong> Word Study on “covereth” <\/em><\/strong> Strong <\/em> says the Hebrew word “covereth” ( ) (H3680<\/span>) is a primitive root that means, “to plump, that is, fill up hollows, to cover.” The Enhanced Strong <\/em> says it is used 152 times in the Old Testament, being translated in the KJV<\/em> as, “cover 135, hide 6, conceal 4, covering 2, overwhelmed 2, clad 1, closed 1, clothed 1.”<\/p>\n Comments – <\/em> Love covers sins, but hatred tries to expose it.<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n