1 Samuel 19:5

19:5 He risked his life ¹  when he struck down the Philistine and the Lord gave all Israel a great victory. When you saw it, you were happy. So why would you sin against innocent blood by putting David to death for no reason?”

Proverbs 24:11-12

24:11 Deliver those being taken away to death,

and hold back those slipping to the slaughter. ² 

24:12 If you say, “But we did not know about this,”

does not the one who evaluates ³  hearts consider?

Does not the one who guards your life know?

Will he not repay each person according to his deeds? ⁴ 

Proverbs 31:8-9

31:8 Open your mouth ⁵  on behalf of those unable to speak, ⁶ 

for the legal rights of all the dying. ⁷ 

31:9 Open your mouth, judge in righteousness, ⁸ 

and plead the cause ⁹  of the poor and needy.

John 7:51

7:51 “Our law doesn’t condemn ¹⁰  a man unless it first hears from him and learns ¹¹  what he is doing, does it?” ¹² 

[19:5]  ¹ tn Heb “and he put his life into his hand.”

[24:11]  ² tn The idea of “slipping” (participle from מוֹט, mot) has troubled some commentators. G. R. Driver emends it to read “at the point of” (“Problems in Proverbs,” ZAW 50 [1932]: 146). But the MT as it stands makes good sense. The reference would be general, viz., to help any who are in mortal danger or who might be tottering on the edge of such disaster – whether through sin, or through disease, war, or danger. Several English versions (e.g., NASB, NIV, NRSV) render this term as “staggering.”

[24:12]  ³ tn Heb “weighs” (so NASB, NIV, NRSV) meaning “tests” or “evaluates.”

[24:12]  ⁴ sn The verse completes the saying by affirming that people will be judged responsible for helping those in mortal danger. The verse uses a series of rhetorical questions to affirm that God knows our hearts and we cannot plead ignorance.

[31:8]  ⁵ sn The instruction to “open your mouth” is a metonymy of cause; it means “speak up for” (so NIV, TEV, NLT) or in this context “serve as an advocate in judgment” (cf. CEV “you must defend”).

[31:8]  ⁶ sn The instruction compares people who cannot defend themselves in court with those who are physically unable to speak (this is a figure of speech known as hypocatastasis, an implied comparison). The former can physically speak; but because they are the poor, the uneducated, the oppressed, they are unable to conduct a legal defense. They may as well be speechless.

[31:8]  ⁷ tn Or “of all the defenseless.” The noun חֲלוֹף (khalof) means “passing away; vanishing” (properly an infinitive); in this construction “the sons of the passing away” means people who by nature are transitory, people who are dying – mortals. But in this context it would indicate people who are “defenseless” as opposed to those who are healthy and powerful.

[31:9]  ⁸ tn The noun צֶדֶק (tsedeq) serves here as an adverbial accusative of manner. The decisions reached (שְׁפָט, shÿfat) in this advocacy must conform to the standard of the law. So it is a little stronger than “judging fairly” (cf. NIV, NCV), although it will be fair if it is done righteously for all.

[31:9]  ⁹ sn Previously the noun דִּין (din, judgment”) was used, signifying the legal rights or the pleas of the people. Now the imperative דִּין is used. It could be translated “judge,” but in this context “judge the poor” could be misunderstood to mean “condemn.” Here advocacy is in view, and so “plead the cause” is a better translation (cf. NASB, NIV, NRSV “defend the rights”). It was – and is – the responsibility of the king (ruler) to champion the rights of the poor and needy, who otherwise would be ignored and oppressed. They are the ones left destitute by the cruelties and inequalities of life (e.g., 2 Sam 14:4-11; 1 Kgs 3:16-28; Pss 45:3-5, 72:4; Isa 9:6-7).

[7:51]  ¹⁰ tn Grk “judge.”

[7:51]  ¹¹ tn Grk “knows.”

[7:51]  ¹² tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does it?”).