Ibn Ezra

For [the LORD] knows (כִּֽי־יוֹדֵ֣עַ - ki yodea): There is no doubt that the Glorious Name (HaShem HaNikhbad - i.e., God) knows the universals (ha-kelalim) and the general aspects of the particulars (ha-peratim ha-kelalim). The universals are the life-soul (nefesh kol chai) common to all created beings. The particulars refer to each and every species individually, or even each and every creature individually, for they are all the work of His hands. However, [regarding God's specific] knowledge of the individual (da'at ha-perat) concerning each person in a general sense (be-derekh kelal)—whether regarding the righteous or the wicked—this we understand [is the specific type of knowledge implied here]. And He eternally knows the fixed natures (omanut) of known things. And because the souls of the righteous will endure (she-ta'amdénah) and will exist forever (ve-tihyénah kayamot le-olam), therefore [the verse says] He "knows" them [in the sense of acknowledging, cherishing, and sustaining their enduring way]. He also knows that the souls of the wicked will perish (to'védnah). Behold, the meaning [of the verse's second clause] is that the way of the wicked leads to destruction (le-avaddon). And if the souls of the wicked (resha'im) perish, how much more so (af ki) the souls of the scoffers (letzim)? [Recalling the hierarchy discussed in verse 1, where scoffers were considered the worst category]. Or [alternatively], the word "wicked" (resha'im) [in this verse] is inclusive of [both] sinners (chata'im) and scoffers (letzim).