Mazmur 64:5

64:5 They encourage one another to carry out their evil deed. ¹ 

They plan how to hide ²  snares,

and boast, ³  “Who will see them?” ⁴ 

Mazmur 73:11

73:11 They say, “How does God know what we do?

Is the sovereign one aware of what goes on?” ⁵ 

Mazmur 94:7

94:7 Then they say, “The Lord does not see this;

the God of Jacob does not take notice of it.” ⁶ 

Ayub 22:13-14

22:13 But you have said, ‘What does God know?

Does he judge through such deep darkness? ⁷ 

22:14 Thick clouds are a veil for him, so he does not see us, ⁸ 

as he goes back and forth

in the vault ⁹  of heaven.’ ¹⁰ 

Pengkhotbah 8:11

8:11 When ¹¹  a sentence ¹²  is not executed ¹³  at once against a crime, ¹⁴ 

the human heart ¹⁵  is encouraged to do evil. ¹⁶ 

Yehezkiel 8:12

8:12 He said to me, “Do you see, son of man, what the elders of the house of Israel are doing in the dark, each in the chamber of his idolatrous images? ¹⁷  For they think, ‘The Lord does not see us! The Lord has abandoned the land!’”

Yehezkiel 9:9

9:9 He said to me, “The sin of the house of Israel and Judah is extremely great; the land is full of murder, and the city is full of corruption, ¹⁸  for they say, ‘The Lord has abandoned the land, and the Lord does not see!’ ¹⁹ 

[64:5]  ¹ tn Heb “they give strength to themselves, an evil matter [or “word”].”

[64:5]  ² tn Heb “they report about hiding.”

[64:5]  ³ tn Heb “they say.”

[64:5]  ⁴ tn If this is a direct quotation (cf. NASB, NIV), the pronoun “them” refers to the snares mentioned in the previous line. If it is an indirect quotation, then the pronoun may refer to the enemies themselves (cf. NEB, which is ambiguous). Some translations retain the direct quotation but alter the pronoun to “us,” referring clearly to the enemies (cf. NRSV).

[73:11]  ⁵ tn Heb “How does God know? Is there knowledge with the Most High?” They appear to be practical atheists, who acknowledge God’s existence and sovereignty in theory, but deny his involvement in the world (see Pss 10:4, 11; 14:1).

[94:7]  ⁶ tn Heb “does not understand.”

[22:13]  ⁷ sn Eliphaz is giving to Job the thoughts and words of the pagans, for they say, “How does God know, and is there knowledge in the Most High?” (see Ps 73:11; 94:11).

[22:14]  ⁸ tn Heb “and he does not see.” The implied object is “us.”

[22:14]  ⁹ sn The word is “circle; dome”; here it is the dome that covers the earth, beyond which God sits enthroned. A. B. Davidson (Job, 165) suggests “on the arch of heaven” that covers the earth.

[22:14]  ¹⁰ sn The idea suggested here is that God is not only far off, but he is unconcerned as he strolls around heaven – this is what Eliphaz says Job means.

[8:11]  ¹¹ tn The particle אֲשֶׁר (’asher) is used as a conjunction in a conditional/temporal clause to introduce the protasis (“when” or “if”), and עַל־כֵּן (’al-ken) introduces the apodosis (“then”); cf. BDB 83 s.v. אֲשֶׁר 8.d.

[8:11]  ¹² tn The noun פִתְגָם (fitgam, “decision; announcement; edict; decree”) is a loanword from Persian patigama (HALOT 984 s.v. פִּתְגָם; BDB 834 s.v. פִּתְגָם). The Hebrew noun occurs twice in the OT (Eccl 8:11; Esth 1:20), twice in the Apocrypha (Sir 5:11; 8:9), and five times in Qumran (11QtgJob 9:2; 29:4; 30:1; 34:3; 1QapGen 22:27). The English versions consistently nuance this as a judicial sentence against a crime: “sentence” (KJV, NEB, NAB, ASV, NASB, RSV, NRSV, MLB, YLT), “sentence for a crime” (NIV), “sentence imposed” (NJPS), “sentence on a crime” (Moffatt).

[8:11]  ¹³ tn Heb “is not done.” The verb עָשַׂה (’asah, “to do”) refers to a judicial sentence being carried out (HALOT 892 s.v. 2). The Niphal can denote “be executed; be carried out” of a sentence (Eccl 8:11) or royal decree (Esth 9:1; BDB 795 s.v. 1.a). Similarly, the Qal can denote “to execute” vengeance (Judg 11:36) or judgment (1 Sam 28:18; Isa 48:14; Ezek 25:11; 28:26; Ps 149:7, 9; BDB 794 s.v.).

[8:11]  ¹⁴ tn Heb “the evil.”

[8:11]  ¹⁵ tn Heb “the heart of the sons of man.” The singular noun לֵב (lev, “heart”) is used collectively. The term לֵב is often used figuratively (metonymy) in reference to inclinations and determinations of the will (BDB 525 s.v. 4), moral character (BDB 525 s.v. 6), and as a synecdoche for the man himself (BDB 525 s.v. 7).

[8:11]  ¹⁶ tn Heb “is full to do evil.” The verb מָלֵא (male’, “to fill”) is used figuratively (metonymy): the lack of swift judicial punishment only emboldens the wicked to commit more crimes without fear of retribution. Most English versions translate the term literally: “are filled” (NIV, MLB, YLT), “is fully set” (KJV, ASV, RSV, NRSV). However, several versions nuance it figuratively: “emboldened” (ASV, NJPS) and “boldly” (NEB). Moffatt renders the line, “Because sentence on a crime is not executed at once, the mind of man is prone to evil practices.”

[8:12]  ¹⁷ tn Heb “the room of his images.” The adjective “idolatrous” has been supplied in the translation for clarity.

[8:12]  sn This type of image is explicitly prohibited in the Mosaic law (Lev 26:1).

[9:9]  ¹⁸ tn Or “lawlessness” (NAB); “perversity” (NRSV). The Hebrew word occurs only here in the OT, and its meaning is uncertain. The similar phrase in 7:23 has a common word for “violence.”

[9:9]  ¹⁹ sn The saying is virtually identical to that of the elders in Ezek 8:12.