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¹ And a shoot shall come forth from the stem of Jesse, and a branch shall bear fruit from his roots. ² And the spirit of Yahveh shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and fear of Yahveh, ³ and his smelling is with the fear of Yahveh, and he shall not judge after the sight of his eyes, nor shall he decide after the hearing of his ears.

 

^א וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה ^ב וְנָחָה עָלָיו רוּחַ יהוה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יהוה ^ג וַהֲרִיחוֹ בְּיִרְאַת יהוה וְלֹא לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא לְמִשְׁמַע אָזְנָיו יוֹכִיחַ

Raba said: He smells [a man] and judges, as it is written (Isa. 11:3-4), "and he shall not judge after the sight of his eyes, nor decide after the hearing of his ears, yet he shall judge the poor with righteousness, and reprove with equity for the meek of the earth."

 

רבא אמר דמורח ודאין דכתיב (ישעיהו יא) ולא למראה עיניו ישפוט (ישעיהו יא) ושפט בצדק דלים והוכיח במישור לענוי ארץ

 

Bar Koziba reigned two and a half years, and then he said to the Rabbis, "I am the Messiah." They said to him, "With the Messiah, it is written that he smells and judges. Let us see whether he smells and judges." As soon as they saw that he did not smell and judge, they killed him."

 

בר כוזיבא מלך תרתין שנין ופלגא אמר להו לרבנן אנא משיח אמרו ליה במשיח כתיב דמורח ודאין נחזי אנן אי מורח ודאין כיון דחזיוהו דלא מורח ודאין קטלוהו

¹ And a shoot shall come forth from the stem of Jesse, and a branch shall bear fruit from his roots. ² And the spirit of Yahveh shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and fear of Yahveh, ³ and his smelling is with the fear of Yahveh, and he shall not judge after the sight of his eyes, nor shall he decide after the hearing of his ears.

^א וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה ^ב וְנָחָה עָלָיו רוּחַ יהוה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יהוה ^ג וַהֲרִיחוֹ בְּיִרְאַת יהוה וְלֹא לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא לְמִשְׁמַע אָזְנָיו יוֹכִיחַ

Raba said: He smells [a man] and judges, as it is written (Isa. 11:3-4), "and he shall not judge after the sight of his eyes, nor decide after the hearing of his ears, yet he shall judge the poor with righteousness, and reprove with equity for the meek of the earth."

רבא אמר דמורח ודאין דכתיב (ישעיהו יא) ולא למראה עיניו ישפוט (ישעיהו יא) ושפט בצדק דלים והוכיח במישור לענוי ארץ

Bar Koziba reigned two and a half years, and then he said to the Rabbis, "I am the Messiah." They said to him, "With the Messiah, it is written that he smells and judges. Let us see whether he smells and judges." As soon as they saw that he did not smell and judge, they killed him."

בר כוזיבא מלך תרתין שנין ופלגא אמר להו לרבנן אנא משיח אמרו ליה במשיח כתיב דמורח ודאין נחזי אנן אי מורח ודאין כיון דחזיוהו דלא מורח ודאין קטלוהו

The present tense of both verbs is εἴδω/ἴδω. But, aorist versus perfect tense hardly changes the essential meaning of the verb/participle. So, why the difference among English translations? As Thayer (p. 172) notes in his lexicon,

The present tense of both verbs is εἴδω/ἴδω. But, aorist versus perfect tense hardly changes the essential meaning of a verb/participle. So, why the difference among English translations? As Thayer (p. 172) notes in his lexicon,

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Matt. 12:25 happens to use the same expression, εἰδὼς...τὰς ἐνθυμήσεις. However, like Matt. 9:4, there is a textual variant.

Here I believe the Codex Sinaitus favors εἰδώς (it has ϊδωϲ).

In any case, context seems to suggest εἰδώς since thoughts can't be perceived, but they can be known (well, read below).