Pro 1:25 | KD | STEP | The address of Wisdom now takes another course. Between and there is a pause, as between and Isa 1:21. In vain Wisdom expects that her complaints and enticements will be heard. Therefore she turns her call to repentance into a discourse announcing judgment. 24 Because I have called, and ye refused; Stretched out my hand, and no man regarded; 25 And ye have rejected all my counsel And to my reproof have not yielded: 26 Therefore will I also laugh at your calamity, Will mock when your terror cometh; 27 When like a storm your terror cometh, And your destruction swept on like a whirlwind; When distress and anguish cometh upon you. Commencing with יען (which, like מען, from ענה, to oppose, denotes the intention, but more the fundamental reason or the cause than, as למען, the motive or object), the clause, connected with גּם־אני, ego vicissim , turns to the conclusion. As here יען קראתי (as the word of Jahve) are connected by גּם־אני to the expression of the talio in , so also מאם, with its contrast אבה, Isa 1:19. The construction quoniam vocavi et renuistis for quoniam quum vocarem renuistis (cf. ) is the common diffuse ( zerstreute ) Semitic, the paratactic instead of the periodizing style. The stretching out of the hand is, like the “spreading out” in , significant of striving to beckon to the wandering, and to bring them near. Regarding הקשׁיב, viz., אזנו, to make the ear still (R. קש), arrigere , incorrectly explained by Schultens, after the Arab ḳashab, polire , by aurem purgare , vid ., Isaiah, p. 257, note.

‏ Proverbs 1:25

The address of Wisdom now takes another course. Between Pro 1:23 and Pro 1:24 there is a pause, as between Isa 1:20 and Isa 1:21. In vain Wisdom expects that her complaints and enticements will be heard. Therefore she turns her call to repentance into a discourse announcing judgment. 24 Because I have called, and ye refused; Stretched out my hand, and no man regarded; 25 And ye have rejected all my counsel And to my reproof have not yielded: 26 Therefore will I also laugh at your calamity, Will mock when your terror cometh; 27 When like a storm your terror cometh, And your destruction swept on like a whirlwind; When distress and anguish cometh upon you.

Commencing with יען (which, like מען, from ענה, to oppose, denotes the intention, but more the fundamental reason or the cause than, as למען, the motive or object), the clause, connected with גּם־אני, ego vicissim, turns to the conclusion. As here יען קראתי (as the word of Jahve) are connected by גּם־אני to the expression of the talio in Isa 66:4, so also מאם, with its contrast אבה, Isa 1:19. The construction quoniam vocavi et renuistis for quoniam quum vocarem renuistis (cf. Isa 12:1) is the common diffuse (zerstreute) Semitic, the paratactic instead of the periodizing style. The stretching out of the hand is, like the “spreading out” in Isa 65:2, significant of striving to beckon to the wandering, and to bring them near. Regarding הקשׁיב, viz., אזנו, to make the ear still (R. קש), arrigere, incorrectly explained by Schultens, after the Arab ḳashab, polire, by aurem purgare, vid., Isaiah, p. 257, note.