thus: “the highest thing is wisdom; get wisdom,” which Zöckler approves of; but the reasons which determine him to this rendering are subtleties: if the author had wished himself to be so understood, he ought at least to have written the words ראשׁית החכמה. But ראשׁית חכמה is a genitive of relation, as is to be expected from the relativity of the idea ראשׁית, and his intention is to say that the beginning of wisdom consists in the proposition קנה חכמה (cf. the similar formula, Ecc 12:13); this proposition is truly the lapis philosophorum, it contains all that is necessary in order to becoming wise. Therefore the Greek σοφία called itself modestly φιλοσοφία; for ἀρχὴ σὐτῆς the Book of Wisdom has, Pro 6:18, ἡ ἀληθεστάτη παιδείας ἐπιθυμία. In 7b the proposition is expressed which contains the specificum helping to wisdom. The בּ denotes price: give all for wisdom (Mat 13:46, Mat 13:44); no price is too high, no sacrifice too great for it.
Verses 8-9
The meaning of the ἁπ. γεγρ. סלסל is determined by רומם in the parallel clause; סלל signifies to raise, exalt, as a way or dam by heaping up; the Pilpel, here tropical: to value or estimate highly. Böttcher interprets well: hold it high in price, raise it (as a purchaser) always higher, make offer for it upon offer. The lxx (approved by Bertheau), περιχαράκωσον αὐτήν, circumvallate it, i.e., surround it with a wall (סללה) - a strange and here unsuitable figure. Hold it high, says the author, and so it will reward[1] thee with a high place, and (with chiastic transposition of the performance and the consequence) she will honour[2] thee if (ἐάν) thou lovingly embracest her. חבּק is used of embracing in the pressure of tender love, as in Sol 2:6; Sol 8:3; the Piel is related to the Kal as amplexari to amplecti. Wisdom exalts her admirers, honours her lovers, and makes a man's appearance pleasant, causing him to be reverenced when he approaches. Regarding לוית־חן, vid., Pro 1:9. מגּן, to deliver up (Gen 14:20), to give up (Hos 11:8), is connected in the free poetic manner with two accusatives, instead of with an accus. and dat. lxx has ὑπερασπίσῃ, but one does not defend himself (as with a shield) by a wreath or crown.
