▼tn The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25. It is supplied in the translation for the sake of clarity.

▼tn The particle יַעַן (yaʿan, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.

▼tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.

▼tn The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.

▼sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.

▼tn The participle expresses the circumstances while she stretched out her hand.

▼tn The verb III פָּרַע (paraʿ) means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2). As a preterite, or vayyiqtol, this verb continues the response of the naive and the fools from the previous verse. The structure of 1:24-25 is: “Because I did X, but you did Y, and [because] I did A, but you did B and C, and D.” Verse 25 has the “and C and D” portions.

▼tn The verbs in this series are a participle, a preterite/vayyiqtol, and finally a perfect. “Neglected” is a preterite (matching the preterite “refused” in 1:24) giving the contrasting response to what Lady Wisdom did. “Did not comply” is a Hebrew perfect in order to expand on what “neglected” means, rather than give an additional response as another preterite would imply. For the word “comply, consent,” see 1:20.