The O antiphon for Dec. 17 begins by addressing our Savior who is about to be born as a Man as O Sapientia, O Wisdom. It then describes what God’s wisdom accomplishes, and it ends with a petition, “come to teach us the way of prudence.”
O Sapientia, quae ex ore Altissimi prodisti, attingens a fine usque ad finem, fortiter suaviter disponensque omnia: veni ad docendum nos viam prudentiae.The corresponding modified hymn verses from "Veni, Veni, Emmanuel" and "O Come, O Come Emmanuel":
O Wisdom, that proceedest from the mouth of the Most High, reaching from end to end mightily, and disposing all things sweetly! come and teach us the way of prudence.
Veni, O Sapientia, quae hic disponis omnia, veni, viam prudentiae ut doceas et gloriae. R: Gaude! Gaude! Emmanuel, nascetur pro te Israel!Dom Gueranger’s commentary about this first O antiphon for December 17:
O Come Thou Wisdom from on high, that orderest all things mightily. to us the path of knowledge show, and teach us in your ways to go. R: Rejoice! Rejoice! O Israel, to thee shall come Emmanuel!”
O uncreated Wisdom, who art so soon to make Thyself visible to Thy creatures, truly Thou disposest all things. It is by Thy permission that the emperor Augustus issues a decree ordering the enrolment of the whole world. Each citizen of the vast empire is to have his name enrolled in the city of his birth. This prince has no other object in this order, which sets the world in motion, but his own ambition. Men go to and fro by millions, and an unbroken procession traverses the immense Roman world; men think they are doing the bidding of man, and it is God whom they are obeying. This world-wide agitation has really but one object; it is, to bring to Bethlehem a man and woman who live at Nazareth in Galilee, in order that this woman, who is unknown to the world but dear to heaven, and who is at the close of the ninth month since she conceived her Child, may give birth to this Child in Bethlehem; for the Prophet has said of Him: ‘His going forth is from the beginning, from the days of eternity. And thou, O Bethlehem! art not the least among the thousand cities of Juda, for out of thee He shall come.’ O divine Wisdom! how strong art Thou in thus reaching Thine ends by means which are infallible, though hidden; and yet, how sweet, offering no constraint to man’s free-will; and withal, how fatherly, in providing for our necessities! Thou choosest Bethlehem for Thy birth-place, because Bethlehem signifies the house of bread. In this, Thou teachest us that Thou art our Bread, the nourishment and support of our life. With God as our food, we cannot die. O Wisdom of the Father, living Bread that hast descended from heaven, come speedily into us, that thus we may approach to Thee and be enlightened by Thy light, and by that prudence which leads to salvation.”
In this icon, Sophia, Wisdom of God, is portrayed as a crowned Angel surrounded by an aura of Divine Glory sitting on a throne supported by seven pillars. Under the feet of Sophia a stone symbolizes all Creation being subdued to the Word of God. The right hand is depicted in an act of blessing, while the left one holds a scepter.
Alongside of Sophia stand the Mother of God and St. John the Baptist. Mary holds the text ‘My soul magnifies the Lord and my spirit rejoices…’, while St. John’s text says ‘This is the Lamb of God Who takes away the sins of the world'
Behind them are St. John the Evangelist (‘No one has seen God except His only begotten Son…’) and St. John Chrysostom. The Lord Sabaoth sits on a throne of Cherubim and is surrounded by a choir of Seraphim. The text in His left hand has the ancient call: ‘Listen to me, my people…’. Around the glory of the Lord Sabaoth there are the symbolic representations of the four Evangelists (the angel, the lion, the bull and the eagle), the angelic hosts, the sun and the moon.
See "History and Mystery: The O Antiphons in a Favorite Hymn" for the relationship between the O antiphons,"Veni, Veni, Emmanuel" and "O Come, O Come Emmanuel."
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