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 they, leaving their hitherto accustomed way, permit themselves to be warned against their wickedness, then would Wisdom cause her words to flow forth to them, i.e., would without reserve disclose and communicate to them her spirit, cause them to know (namely by experience) her words. הבּיע (from נבע, R. נב; vid., Genesis, p. 635) is a common figurative word, expressive of the free pouring forth of thoughts and words, for the mouth is conceived of as a fountain (cf. Pro 18:4 with Mat 12:34), and the ῥῆσις (vid., lxx) as ῥεῦσις; only here it has the Spirit as object, but parallel with דּברי, thus the Spirit as the active power of the words, which, if the Spirit expresses Himself in them, are πνεῦμα καὶ ζωή, Joh 6:63. The addresses of Wisdom in the Book of Proverbs touch closely upon the discourses of the Lord in the Logos-Gospel. Wisdom appears here as the fountain of the words of salvation for men; and these words of salvation are related to her, just as the λόγοι to the divine λόγος expressing Himself therein.

Verses 24-27
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,