المزامير ٧٣:١١

The persons speaking are now those apostates who, deluded by the good fortune and free-thinking of the ungodly, give themselves up to them as slaves. concerning the modal sense of ידע, quomodo sciverit, vid., Psa 11:3, cf. Job 22:13. With וישׁ the doubting question is continued. Bצttcher renders thus: nevertheless knowledge is in the Most High (a circumstantial clause like Pro 3:28; Mal 1:14; Jdg 6:13); but first of all they deny God's actual knowledge, and then His attributive omniscience. It is not to be interpreted: behold, such are (according to their moral nature) the ungodly (אלּה, tales, like זה, Ps 48:15, Deu 5:26, cf. המּה, Isa 56:11); nor, as is more in accordance with the parallel member Psa 73:12 and the drift of the Psalm: behold, thus it befalleth the ungodly (such as they according to their lot, as in Job 18:21, cf. Isa 20:6); but, what forms a better connection as a statement of the ground of the scepticism in Psa 73:11, either, in harmony with the accentuation: behold, the ungodly, etc., or, since it is not הרשׁעים: behold, these are ungodly, and, ever reckless (Jer 12:1), they have acquired great power. With the bitter הנּה, as Stier correctly observes, they bring forward the obvious proof to the contrary. How can God be said to be the omniscient Ruler of the world? - the ungodly in their carnal security become very powerful and mighty, but piety, very far from being rewarded, is joined with nothing but misfortune. My striving after sanctity (cf. Pro 20:9), my abstinence from all moral pollution (cf. Pro 26:6), says he who has been led astray, has been absolutely (אך as in Sa1 25:21) in vain; I was notwithstanding (Ew. 345, a) incessantly tormented (cf. Psa 73:5), and with every morning's dawn (לבּקרים, as in Psa 101:8, cf. לבקרים in Job 7:18) my chast…