From a Catholic perspective, why does Wisdom merely "infer" the things to come? I'm confused about Wisdom 8:8:


  Or again, if one yearns for wide experience,
  she knows the things of old, and infers the things to come.
  She understands the turns of phrases and the solutions of riddles;
  signs and wonders she knows in advance
  and the outcome of times and ages.


If I understand correctly, Wisdom is to be identified with Jesus' divine nature. Why, then, would she know the things of old but merely infer the things to come? Doesn't she fully know the things to come?

The issue reminds me of Mark 13:32:


  But of that day or hour, no one knows, neither the angels in heaven, nor the Son, but only the Father.


If I understand correctly, the correct interpretation of Mark 13:32 is that Jesus' human nature did not know the day or hour. But his divine nature is omniscient, right? So this doesn't help resolve Wisdom 8:8.

The original Greek word which has been translated as "infers" is εἰκάζειν; the root word is εἰκάζω. The LSJ lists three meanings for εἰκάζω: represent by an image, compare, and infer. Only the last seems to fit at all. Of course the text doesn't specifically say that Wisdom does not know the things to come, but it seems to seriously suggest it. What is the correct interpretation of this verse, from a Catholic perspective?
Undoubtedly we can say that Jesus' divine nature is omniscient, but your confusion could result from identifying Wisdom too closely with Jesus. In Luke 11:31-35, Jesus speaks of John the Baptist, himself and then Wisdom, but only in the third person and such terms that it would be difficult for us to think of her as his divine nature:


  Luke 11:31-35: "Then to what shall I compare the people of this generation? What are they like? They are like children who sit in the marketplace and call to one another, 'We played the flute for you, but you did not dance. We sang a dirge, but you did not weep.' For John the Baptist came neither eating food nor drinking wine, and you said, 'He is possessed by a demon.' The Son of Man came eating and drinking and you said, 'Look, he is a glutton and a drunkard, a friend of tax collectors and sinners.' But wisdom is vindicated by all her children."


Jesus again refers to Wisdom in Luke 11:49, and again as if she is a distinct entity:


  Luke 11:49: Therefore, the wisdom of God said, 'I will send to them prophets and apostles; some of them they will kill and persecute'


We know that Jesus is equated with the Logos (Word) in John's Gospel. Burton L. Mack says in Who Wrote the New Testament, page 264, that according to Philo, a Jew of the Alexandrian diaspora, Logos was God's son, through whom the world was created as a rational and ordered universe.  Philo taught that the Logos was born of mother Wisdom and, appearing in the world,  was the agent through whom the great leaders of Israel learned what God expected of them.

Based on the evidence of Philo and Luke, among others, it is not inconceivable that Jesus is omniscient whereas Wisdom was not, and only judges or infers things to come (Wisdom 8:8).

A further discussion on Wisdom is also provided by the Catholic Encyclopedia, which says (among other things) of Wisdom:


  In direct relation to God, Wisdom is personified, and her nature, attributes, and operation are no less than Divine. She is with God from eternity, the partner of His throne, and the sharer of His thoughts.