Wisdom 7:30
For after this cometh night, but no evil can overcome wisdom.
Open Wisdom 7:30 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- Illi enim succedit nox ; sapientiam autem non vincit malitia.
- Septuagint (Swete)
- τοῦτο μὲν γὰρ διαδέχεται νύξ, σοφίας δὲ οὐκ ἀντισχύει κακία.
Haydock's commentary
Evil. Or disgrace. (Grotius)
The brightest days are succeeded by night. The divine wisdom never fails, though that of man is subject to change, as Solomon has taught us by his own woeful example. (Calmet)
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
St Ambrose On the Duties of the Clergy, Chapter XIII. The beauty of wisdom is made plain by the divine testimony. From this he goes on to prove its connection with the other virtues
64. Is there any one who would like to be beautiful in face and at the same time to have its charm spoilt by a beast-like body and fearful talons? Now the form of virtues is so wonderful and glorious, and especially the beauty of wisdom, as the whole of the Scriptures tell us. For it is more brilliant than the sun, and when compared with the stars far outshines any constellation. Night takes their light away in its train, but wickedness cannot overcome wisdom.
St Ambrose Exposition of the Christian Faith, Chapter XI. The particular distinction which the Arians endeavoured to prove upon the Apostle's teaching that all things are “of” the Father and “through” the Son, is overthrown, it being shown that in the passage cited the same Omnipotence is ascribed both to Father and to Son, as is proved from various texts, especially from the words of St. Paul himself, in which heretics foolishly find a reference to the Father only, though indeed there is no diminution or inferiority of the Son's sovereignty proved, even by such a reference. Finally, the three phrases, “of Whom,” “through Whom,” “in Whom,” are shown to suppose or imply no difference (of power), and each and all to hold true of the Three Persons
145. Who, then, think they, is here spoken of, the Father or the Son? If it be the Father, then we answer that the Father is not the Wisdom of God, for the Son is. But what is there that is impossible to Wisdom, of Whom it is written: “Seeing that she is almighty and abiding, she maketh all things new in herself”? We read of Wisdom, then, not as approaching, but as abiding. Thus have you the authority of Solomon to teach you of the Omnipotence and Eternity of Wisdom, and of her Goodness as well, for it is written: “But malice overcometh not Wisdom.”