From what has been said, then, it is clear that intellectual accomplishment is a combination of systematic knowledge and intelligence, with the things that are highest by nature as its objects.I don't imagine anyone could guess in advance that this sentence was about sophia. It's a translation of Nic. Eth. 6.8 1141b2-3. e0k dh_ tw~n ei0rhme/nwn dh~lon o3ti h( sofi/a e0sti\ kai\ e0pisth&mh kai\ nou~j tw~n timiwta&twn th|~ fu&sei. (And 'highest' is an undertranslation, to be sure.)
And consider this one, the sentence that follows:
That is why people call Anaxagoras and Thales and people of that sort 'accomplished', but not 'wise', when they see them lacking a grasp of what is to their own advantage; and they say that people like that know things that are exceptional, wonderful, difficult, even superhuman--but useless, because what they inquire into are not the goods that are human. It is wisdom that has to do with things human.This is almost unintelligible and fails dramatically to convey Aristotle's sense-- "Ah, there goes Thales again, falling into a well. That's what happens when you are accomplished but lack any wisdom."
I take both of these sentences from Rowe and Broadie, who render sophia as 'intellectual accomplishment' and phronesis as 'wisdom.' Their treatment of the intellectual virtues, as a result, becomes so confusing that I can hardly recommend their translation, even if in other respects it may be the best available.