Or, "The beginning of wisdom is - get wisdom." To seek is to find, to desire is to obtain.

Wisdom is the principal thing - ראשית חכמה reshith chochmah, "wisdom is the principle." It is the punctum saliens in all religion to know the true God, and what he requires of man, and for what he has made man; and to this must be added, under the Christian dispensation, to know Jesus Christ whom he hath sent, and for what end He was sent, the necessity of his being sent, and the nature of that salvation which he has bought by his own blood.
Get wisdom - Consider this as thy chief gain; that in reference to which all thy wisdom, knowledge, and endeavors should be directed.
And with all thy getting - Let this be thy chief property. While thou art passing through things temporal, do not lose those things which are eternal; and, while diligent in business, be fervent in spirit, serving the Lord.
Get understanding - Do not be contented with the lessons of wisdom merely; do not be satisfied with having a sound religious creed; devils believe and tremble; but see that thou properly comprehend all that thou hast learnt; and see that thou rightly apply all that thou hast been taught.
Wisdom prescribes the best end, and the means best calculated for its attainment. Understanding directs to the ways, times, places, and opportunities of practicing the lessons of wisdom. Wisdom points out the thing requisite; understanding sees to the accomplishment and attainment. Wisdom sees; but understanding feels. One discovers, the other possesses.
Coverdale translates this whole verse in a very remarkable manner: "The chefe poynte of wyssdome is, that thou be wyllynge to opteyne wyssdome; and before all thy goodes to get the understandynge." This is paraphrase, not translation. In this version paraphrase abounds.
The translation in my old MS. Bible is very simple: Begynnynge of wisdam, welle thou wisdom; in al thi wisdam, and in al thi possioun, purchas prudence. He is already wise who seeks wisdom; and he is wise who knows its value, seeks to possess it. The whole of this verse is wanting in the Arabic, and in the best copies of the Septuagint.
Instead of קנה חכמה keneh chochmah, get wisdom, the Complutensian Polyglot has קנה בינה keneh binah, get understanding; so that in it the verse stands, "Wisdom is the principle, get understanding; and in all this getting, get understanding." This is not an error either of the scribe, or of the press, for it is supported by seven of the MSS. of Kennicott and De Rossi.
The Complutensian, Antwerp, and Paris Polyglots have the seventh verse in the Greek text; but the two latter, in general, copy the former.

(c) Wisdom [is] the principal thing; [therefore] get wisdom: and with all thy getting get understanding.
(c) He shows that we must first begin with God's word, if we will that other things prosper with us, contrary to the judgment of the world, which make it their last study, or else care not for it at all.

Wisdom is the principal thing,.... Or principal, one; the principal of persons and things; the principal of persons, angels or men: Christ is superior to angels, having a more excellent name and nature than they; he is the God, the Creator, and head of them, and is above them in the human nature; he is superior to men, to the greatest of men, he is King of kings and Lord of lords, and to the best of men the saints. Are they kings? he is their King: are they priests? he is the great High Priest: are any of them prophets, teachers, shepherds? he is the great Prophet in Israel; a Teacher, that never any taught or spoke like him; the chief Shepherd and Bishop of souls: is the church a family? he is the Master of it: is it a body? he is the Head: is it a building? he is the Foundation and Corner Stone; yea, the chief Master Builder. He is the beginning and chief of all God's ways, and the chief in them; in election, in the council of peace, and covenant of grace; in redemption and salvation, in grace and glory; he is all in all. Or the words may be rendered, "Wisdom is the beginning" (q); so Christ is called, Colossians 1:18; a phrase expressive of his eternity, and of his being the first cause and author of all things, both in the old and new creation. Or thus, that which is "the beginning of wisdom get" (r), &c. which is the fear of the Lord; see Proverbs 1:7;
therefore get wisdom; not an interest in Christ, but a knowledge of it; and make use of all means to obtain a greater knowledge of him, and of interest in him, which is what the apostle calls "winning" Christ; by which he means, not getting an interest in him, that he had already, but gaining a greater degree of knowledge of him, as the context shows, Philippians 3:8; or, "buy wisdom" (s); that is, without money and without price; so Christ advises to buy gold and white raiment of him, his grace and righteousness, Revelation 3:18;
and with all thy getting get understanding; another name for Christ; see Proverbs 8:14; Or, "along with all thy getting" (t), or "above all"; let not Christ be wanting; he is the one thing needful, the good and better part and portion, which, if missing, all other substance signifies little: or part with all for this pearl of great price, Wisdom, and prefer it to all worldly substance; look upon all but dross in comparison of Christ and the knowledge of him: all other gettings or substance are only for the body, this for the soul, and the eternal welfare of it; they are only for a time, this for eternity; they are not satisfying, but, having this, a soul has enough, has all things; Christ being his, all things are his; he possesses all things, and all other things are not blessings without him.
(q) "principium sapientiae", Montanus, Mercerus, Gejerus. (r) "Principium sapientiae est hoc, comparas sapientiam", Michaelis; "quae est caput sapientiae eam acquire", &c. Junius & Tremellius. (s) "eme sapientiam", Pagninus, Cocceius. (t) "in omne possessione tua", V. L. "in omne acquisitione tua", Montanus; "prae universis quae possides", Tigurine version, Vatablus.

(Compare Job 28:28).
getting--or possession; a desire for wisdom is wise.

Referring to Proverbs 4:5, the father further explains that wisdom begins with the striving after it, and that this striving is itself its fundamental beginning:
7 The beginning of wisdom is "Get wisdom,"
And with [um, at the price of] all thou hast gotten get understanding,
8 Esteem her, so shall she lift thee up;
She will bring thee honour if thou dost embrace her.
9 She will put on thine head a graceful garland,
She will bestow upon thee a glorious diadem.
In the motto of the book, Proverbs 1:7, the author would say that the fear of Jahve is that from which all wisdom takes its origin. יראת יהוה (Proverbs 1:7) is the subject, and as such it stands foremost. Here he means to say what the beginning of wisdom consists in. ראשׁית חכמה is the subject, and stands forth as such. The predicate may also be read קנה־חכמה (= קנות), after Proverbs 16:16. The beginning of wisdom is (consists in) the getting of wisdom; but the imperative קנה, which also Aq., Sym., Theod. (κτῆσαι), Jerome, Syr., Targ. express (the lxx leaves Proverbs 4:7 untranslated), is supported by 7b. Hitzig, after Mercier, De Dieu, and Dderlein, translates the verse thus: "the highest thing is wisdom; get wisdom," which Zckler 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, Ecclesiastes 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, Proverbs 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 (Matthew 13:46, Matthew 13:44); no price is too high, no sacrifice too great for it.

With all - Even with the price of all.