In the following translations, the bold section confuses me, for they do not sound the same:
Sahih International: Have you seen he who has taken as his god his [own] desire, and Allah has sent him astray due to knowledge and has set a seal upon his hearing and his heart and put over his vision a veil? So who will guide him after Allah ? Then will you not be reminded?
Yusuf Ali: Then seest thou such a one as takes as his god his own vain desire? Allah has, knowing (him as such), left him astray, and sealed his hearing and his heart (and understanding), and put a cover on his sight. Who, then, will guide him after Allah (has withdrawn Guidance)? Will ye not then receive admonition?
Shakir: Have you then considered him who takes his low desire for his god, and Allah has made him err having knowledge and has set a seal upon his ear and his heart and put a covering upon his eye. Who can then guide him after Allah? Will you not then be mindful?
Muhammad Sarwar: Have you seen the one who has chosen his desires as his lord? God has knowingly caused him to go astray, sealed his ears and heart and veiled his vision. Who besides God can guide him? Will they, then, not take heed?
Mohsin Khan: Have you seen him who takes his own lust (vain desires) as his ilah (god), and Allah knowing (him as such), left him astray, and sealed his hearing and his heart, and put a cover on his sight. Who then will guide him after Allah? Will you not then remember?
(See for example here)
The translations, as given, do not make complete sense, neither do they agree with each other. (And it is not just a minor variation. For example the Sahih International translation where it says due to knowledge means nothing at all!) One Turkish translation I came across made complete sense but I did not see it elsewhere, where the relevant section was translated as: Allah let him go astray [because he chose to go astray with his free will despite his knowledge and the fitrah inside of him] ...
Can someone shed more light?