Psalm 73:11
Parallel Verses
English Standard Version
And they say, “How can God know? Is there knowledge in the Most High?”

King James Bible
And they say, How doth God know? and is there knowledge in the most High?

American Standard Version
And they say, How doth God know? And is there knowledge in the Most High?

Douay-Rheims Bible
And they said: How doth God know? and is there knowledge in the most High?

English Revised Version
And they say, How doth God know? and is there knowledge in the Most High?

Webster's Bible Translation
And they say, How doth God know? and is there knowledge in the Most High?

Psalm 73:11 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Now follows the occasion of the conflict of temptation: the good fortune of those who are estranged from God. In accordance with the gloominess of the theme, the style is also gloomy, and piles up the full-toned suffixes amo and emo (vid., Psalm 78:66; Psalm 80:7; Psalm 83:12, Psalm 83:14); both are after the example set by David. קנּא with Beth of the object ion which the zeal or warmth of feeling is kindled (Psalm 37:1; Proverbs 3:31) here refers to the warmth of envious ill-feeling. Concerning הולל vid., Psalm 5:6. Psalm 73:3 tells under what circumsntaces the envy was excited; cf. so far as the syntax is concerned, Psalm 49:6; Psalm 76:11. In Psalm 73:4 חרצצבּות (from חרצב equals חצּב from חצב, cognate עצב, whence עצב, pain, Arabic ‛aṣâbe, a snare, cf. חבל, ὠδίς, and חבל σχοινίον), in the same sense as the Latin tormenta (from torquere), is intended of pains that produce convulsive contractions. But in order to give the meaning "they have no pangs (to suffer) till their death," להם (למו) could not be omitted (that is, assuming also that ל, which is sometimes used for עד, vid., Psalm 59:14, could in such an exclusive sense signify the terminus ad quem). Also "there are no pangs for their death, i.e., that bring death to them," ought to be expressed by להם למּות. The clause as it stands affirms that their dying has no pangs, i.e., it is a painless death; but not merely does this assertion not harmonize with Psalm 73:18., but it is also introduced too early here, since the poet cannot surely begin the description of the good fortune of the ungodly with the painlessness of their death, and then for the first time come to speak of their healthy condition. We may therefore read, with Ewald, Hitzig, Bttcher, and Olshausen:

כי אין חרצבות למו

תּם ובריא אולם

i.e., they have (suffer) no pangs, vigorous (תּם like תּם, Job 21:23, תמים, Proverbs 1:12) and well-nourished is their belly; by which means the difficult למותם is got rid of, and the gloomy picture is enriched by another form ending with mo. אוּל, here in a derisive sense, signifies the body, like the Arabic allun, âlun (from âl, coaluit, cohaesit, to condense inwardly, to gain consistency).

(Note: Hitzig calls to mind οὖλος, "corporeal;" but this word is Ionic and equivalent to ὅλος, solidus, the ground-word of which is the Sanscrit sarvas, whole, complete.)

The observation of Psalm 73:4 is pursued further in Psalm 73:5 : whilst one would have thought that the godly formed an exception to the common wretchedness of mankind, it is just the wicked who are exempt from all trouble and calamity. It is also here to be written אינמו, as in Psalm 59:14, not אינימו. Therefore is haughtiness their neck-chain, and brutishness their mantle. ענק is a denominative from ענק equals αὐχήν: to hang round the neck; the neck is the seat of pride (αὐχεῖν): haughtiness hangs around their neck (like ענק, a neck-ornament). Accordingly in Psalm 73:6 המס is the subject, although the interpunction construes it differently, viz., "they wrap round as a garment the injustice belonging to them," in order, that is, to avoid the construction of יעטף (vid., Psalm 65:14) with למו; but active verbs can take a dative of the object (e.g., אהב ל ,, רפא ל) in the sense: to be or to grant to any one that which the primary notion of the verb asserts. It may therefore be rendered: they put on the garment of violence (שׁית חמס like בּגדי נקם, Isaiah 59:17), or even by avoiding every enallage numeri: violence covers them as a garment; so that שׁית is an apposition which is put forth in advance.

Psalm 73:11 Parallel Commentaries

Treasury of Scripture Knowledge

how

Psalm 73:9 They set their mouth against the heavens, and their tongue walks through the earth.

Psalm 10:11 He has said in his heart, God has forgotten: he hides his face; he will never see it.

Psalm 94:7 Yet they say, The LORD shall not see, neither shall the God of Jacob regard it.

Job 22:13,14 And you say, How does God know? can he judge through the dark cloud...

Ezekiel 8:12 Then said he to me, Son of man, have you seen what the ancients of the house of Israel do in the dark...

Zephaniah 1:12 And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees...

is there

Psalm 44:21 Shall not God search this out? for he knows the secrets of the heart.

Psalm 139:1-6 O lord, you have searched me, and known me...

Hosea 7:2 And they consider not in their hearts that I remember all their wickedness: now their own doings have beset them about...

Cross References
Job 22:13
But you say, 'What does God know? Can he judge through the deep darkness?

Psalm 59:7
There they are, bellowing with their mouths with swords in their lips-- for "Who," they think, "will hear us?"

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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