In the third place, wisdom is called the splendour of eternal light. The force of this expression we have explained in the preceding pages, when we introduced the similitude of the sun and the splendour of its rays, and showed to the best of our power how this should be understood. To what we then said we shall add only the following remark. That is properly termed everlasting or eternal which neither had a beginning of existence, nor can ever cease to be what it is. And this is the idea conveyed by John when he says that "God is light." Now His wisdom is the splendour of that light, not only in respect of its being light, but also of being everlasting light, so that His wisdom is eternal and everlasting splendour. If this be fully understood, it clearly shows that the existence of the Son is derived from the Father but not in time, nor from any other beginning, except, as we have said, from God Himself. (Book I, Chapter 2, Part 11)

There are times when a translation - no matter how faithful - is insufficient. In the case of De Principiis the original Greek has mostly been lost. We depend on a Latin translation by Rufinus, writing a century after Origen's death.

Is the "wisdom" of which Origen writes above, "sophia" or "nous" or some other carefully considered concept of wisdom?

I bet it is nous (νοῦς). This bet is based mostly on my understanding of Plato and Plotinus, the other horses in this race.

For Plato the nous is the only immortal element of the human soul, that which links us with the divine.

Quoted from a skilled translator of both Greek and Latin: "Plotinus writes that "sophia (wisdom) and phronesis (sapience) come from the theoria (theory, vision, contemplation) of nous (intellect), and nous comes from epaphe (touching)... Phronesis goes around being, nous goes beyond being (Enneades 1, 2, 6 and 1, 3, 5), therefore there is some higher contact/touching of the nous with a reality that transcends even being, out of which all sorts of our knowledge spring according to the quality of that contact.