“The facts, ma’am, just the facts”

“Teach me, and I will be silent; and show me how I have done wrong.”  Job 6:24  NASB

Show me – The verb bîn has a wide range of English translations, but they all surround our idea of understanding in its fullest sense, that is, not merely cognitive but also emotive and intuitive.

The verb and its derivatives are used 247 times. Its main English usage is “understanding” or “insight.” The background idea of the verb is to “discern,” and this lies behind the derivative nouns and the close relation derived from the substantive bayin (see below) from which comes the preposition bên “between.” The combination of these words, “discern between” is used in I Kgs 3:9, “That I may discern between good and evil.” bîn includes the concept of distinguishment that leads to understanding.

The verb refers to knowledge which is superior to the mere gathering of data. It is necessary to know how to use knowledge one possesses (Pirke Abot 3:12). The verb yādaʿ (q.v.) can also mean “understanding” in the sense of ability (e.g. Esau as a skilful (sic) hunter). It can also mean “to be perceptive,” (Ps 73:22). However, yādaʿ generally describes the process whereby one gains knowledge through experience with objects and circumstances. bîn is a power of judgment and perceptive insight and is demonstrated in the use of knowledge.

A person can perceive pertinent data with his senses: with his eyes he can discern (Prov 7:7, with his ears he can understand words (Prov 29:19). Understanding can also be said to feel (Ps 58:10) and discernment can even be sensed through taste (Job 6:30).

It is possible to hear without perceiving. Daniel did not understand what he had heard (Dan 12:8). It is said in a derogatory sense that the wicked cannot understand the knowledge he knows (Prov 29:7).^[1]

So it’s not just the facts, is it?  Job isn’t asking Eliphaz to give him a list of technical offenses.  He’s asking for an explanation that answers the question of perceived innocence and existing “punishment.”  He knows the requirements of religious ritual.  He follows the “laws” of holy behavior.  But to what end?

“Show me how I have sinned. Don’t give me theoretical, doctrinal elucidation.  I don’t need to be convinced of the hypothetical possibility of offense.  Point it out!  Make it clear to me.  Give me the discernment needed to account for my distress.”

Perhaps you’ve had the same kind of experience.  You’re suffering.  A well-intentioned person comes to comfort you, suggesting that the distress you’re feeling is somehow in God’s “plan.”  It’s the “God’s ways are not our ways” assertion.  We can’t understand all He does.  We have to trust it’s for the best.  Funerals are particularly opportunistic.  But it’s very difficult when the coffin contains a child, when consoling a rape victim or a drive-by shooting target, when a tsunamiwipes away an entire community.  “Show me” is the right request.  Omniscience is not a useful reply.

Topical Index: show, bîn, discern, understand, omniscience, Job 6:24

^[1] Goldberg, L. (1999). 239 בִּין. In R. L. Harris, G. L. Archer Jr., & B. K. Waltke (Eds.), Theological Wordbook of the Old Testament (electronic ed., p. 103). Moody Press.