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Verse 10
This verse contains another proverb, similarly formed, parallel with the half of Pro 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 Pro 6:13; there קרץ was connected with ב of the means of the action; here, as Psa 35:19, cf. Pro 16:30, it is connected with the object accus. He who so does produces trouble (heart-sorrow, Pro 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 Pro 13:10, but as Pro 29:15, cf. Lev 19:28; Lev 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.

Verse 11
Another proverb, similar to the half of Pro 10:6 : A fountain of life is the mouth of the righteous; But the mouth of the godless hideth violence. If we understand 11b wholly as 6b: os improborum obteget violentia, then the meaning of 11a would be, that that which the righteous speaks tends to his own welfare (Fl.). But since the words spoken are the means of communication and of intercourse, one has to think of the water as welling up in one, and flowing forth to another; and the meaning of 11b has to accommodate itself to the preceding half proverb, whereby it cannot be mistaken that חמס (violence), which was 6b subj., bears here, by the contrast, the stamp of the obj.; for the possibility of manifold windings and turnings is a characteristic of the Mashal. In the Psalms and Prophets it is God who is called מקור חיּים, Psa 36:10; Jer 2:13; Jer 17:13; the proverbial poetry plants the figure on ethical ground, and understands by it a living power, from which wholesome effects accrue to its possessor, Pro 14:27, and go forth from him to others, Pro 13:14.