Ulangan 24:15

24:15 You must pay his wage that very day before the sun sets, for he is poor and his life depends on it. Otherwise he will cry out to the Lord against you, and you will be guilty of sin.

Keluaran 3:7

3:7 The Lord said, “I have surely seen ¹  the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows. ² 

Keluaran 22:23

22:23 If you afflict them ³  in any way ⁴  and they cry to me, I will surely hear ⁵  their cry,

Ayub 34:28

34:28 so that they caused ⁶  the cry of the poor

to come before him,

so that he hears ⁷  the cry of the needy.

Mazmur 9:12

9:12 For the one who takes revenge against murderers took notice of the oppressed; ⁸ 

he did not overlook ⁹  their cry for help ¹⁰ 

Amsal 21:13

21:13 The one who shuts his ears ¹¹  to the cry ¹²  of the poor,

he too will cry out and will not be answered. ¹³ 

Yakobus 5:4

5:4 Look, the pay you have held back from the workers who mowed your fields cries out against you, and the cries of the reapers have reached the ears of the Lord of hosts.

[3:7]  ¹ tn The use of the infinitive absolute with the perfect tense intensifies the statement: I have surely seen – there is no doubt that I have seen and will do something about it.

[3:7]  ² sn Two new words are introduced now to the report of suffering: “affliction” and “pain/suffering.” These add to the dimension of the oppression of God’s people.

[22:23]  ³ tn The accusative here is the masculine singular pronoun, which leads S. R. Driver to conclude that this line is out of place, even though the masculine singular can be used in places like this (Exodus, 232). U. Cassuto says its use is to refer to certain classes (Exodus, 292).

[22:23]  ⁴ tn Here again and with “cry” the infinitive absolute functions with a diminished emphasis (GKC 342-43 §113.o).

[22:23]  ⁵ tn Here is the normal use of the infinitive absolute with the imperfect tense to emphasize the verb: “I will surely hear,” implying, “I will surely respond.”

[34:28]  ⁶ tn The verse begins with the infinitive construct of בּוֹא (bo’, “go”), showing the result of their impious actions.

[34:28]  ⁷ tn The verb here is an imperfect; the clause is circumstantial to the preceding clause, showing either the result, or the concomitant action.

[9:12]  ⁸ tn Heb “for the one who seeks shed blood remembered them.” The idiomatic expression “to seek shed blood” seems to carry the idea “to seek payment/restitution for one’s shed blood.” The plural form דָּמִים (damim, “shed blood”) occurs only here as the object of דָּרַשׁ (darash); the singular form דָּם (dam, “blood”) appears with the verb in Gen 9:5; 42:22; Ezek 33:6. “Them,” the pronominal object of the verb “remembered,” refers to the oppressed, mentioned specifically in the next line, so the referent has been specified in the translation for clarity.

[9:12]  ⁹ tn Heb “did not forget.”

[9:12]  ¹⁰ tn Heb “the cry for help of the oppressed.” In this context the “oppressed” are the psalmist and those he represents, whom the hostile nations have threatened.

[21:13]  ¹¹ sn The imagery means “pay no attention to” the cry for help or “refuse to help,” so it is a metonymy of cause for the effect.

[21:13]  ¹² sn “Cry” here would be a metonymy of effect for the cause, the cause being the great needs of the poor.

[21:13]  ¹³ sn The proverb is teaching that those who show mercy will receive mercy. It involves the principle of talionic justice – those who refuse the needs of others will themselves be refused when they need help (so Luke 16:19-31).