it (vid., at Psa 1:2). The contrary of truth, i.e., moral truth, is רשׁע, wickedness in words and principles - a segolate, which retains its Segol also in pausa, with the single exception of Ecc 3:16.
Verses 8-9
The בּ of בּצדק is that of the close connection of a quality with an action or matter, which forms with a substantive adverbia as well as virtual adjectiva, as here: cum rectitudine (conjuncta i. e. vera) sunt omnia dicta oris mei (Fl.); it is the ב of the distinctive attribute (Hitzig), certainly related to the ב essentiae (Pro 3:26, according to which Schultens and Bertheau explain), which is connected with the abstract conception (e.g., Psa 33:4), but also admits the article designating the gender (vid., at Psa 29:4). The opposite of צדק (here in the sense of veracitas, which it means in Arab.) is נפתּל ועקּשׁ, dolosum ac perversum. עקּשׁ (cf. Gesen. §84, 9) is that which is violently bent and twisted, i.e., estranged from the truth, which is, so to speak, parodied or caricatured. Related to it in meaning, but proceeding from a somewhat different idea, is נפתל. פּתל, used primarily of threads, cords, ropes, and the like, means to twist them, to twine them over and into one another, whence פּתיל, a line or string made of several intertwisted threads (cf. Arab. ftı̂lt, a wick of a candle or lamp); Niph., to be twisted, specifically luctari, of the twisting of the limbs, and figuratively to bend and twist oneself, like the crafty (versutus) liars and deceivers, of words and thoughts which do not directly go forth, but by the crafty twistings of truth and rectitude, opp. ישׁר, נכון (Fl.). There is nothing of deception of error in the utterances of wisdom; much rather they are all נכצים, straight out from her (cf. Isa 57:2), going directly out, and without circumlocution directed to the right end for the intelligent, the knowing (cf. Neh 10:29); and ישׁרים, straight or even, giving no occasion to stumble, removing the danger of erring for those who have obtained knowledge, i.e., of good and evil, and thus the ability of distinguishing between them (Gesen. §134, 1) - briefly, for those who know how to estimate them.
Verses 10-12
Her self-commendation is continued in the resumed address: 10 “Receive my instruction, and not silver, And knowledge rather than choice gold! 11 For wisdom is better than corals, And all precious jewels do not equal her. 12 I, Wisdom, inhabit prudence, And the knowledge of right counsels is attainable by me.”
