Job 29:17

29:17 I broke the fangs ¹  of the wicked,

and made him drop ²  his prey from his teeth.

Psalms 82:4

82:4 Rescue the poor and needy!

Deliver them from the power ³  of the wicked!

Proverbs 24:11-12

24:11 Deliver those being taken away to death,

and hold back those slipping to the slaughter. ⁴ 

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

does not the one who evaluates ⁵  hearts consider?

Does not the one who guards your life know?

Will he not repay each person according to his deeds? ⁶ 

Proverbs 31:8-9

31:8 Open your mouth ⁷  on behalf of those unable to speak, ⁸ 

for the legal rights of all the dying. ⁹ 

31:9 Open your mouth, judge in righteousness, ¹⁰ 

and plead the cause ¹¹  of the poor and needy.

Isaiah 1:17

1:17 Learn to do what is right!

Promote justice!

Give the oppressed reason to celebrate! ¹² 

Take up the cause of the orphan!

Defend the rights of the widow! ¹³ 

Luke 18:3-5

18:3 There was also a widow ¹⁴  in that city ¹⁵  who kept coming ¹⁶  to him and saying, ‘Give me justice against my adversary.’ 18:4 For ¹⁷  a while he refused, but later on ¹⁸  he said to himself, ‘Though I neither fear God nor have regard for people, ¹⁹  18:5 yet because this widow keeps on bothering me, I will give her justice, or in the end she will wear me out ²⁰  by her unending pleas.’” ²¹ 

Romans 13:4

13:4 for it is God’s servant for your good. But if you do wrong, be in fear, for it does not bear the sword in vain. It is God’s servant to administer retribution on the wrongdoer.

[29:17]  ¹ tn The word rendered “fangs” actually means “teeth,” i.e., the molars probably; it is used frequently of the teeth of wild beasts. Of course, the language is here figurative, comparing the oppressing enemy to a preying animal.

[29:17]  ² tn “I made [him] drop.” The verb means “to throw; to cast,” throw in the sense of “to throw away.” But in the context with the figure of the beast with prey in its mouth, “drop” or “cast away” is the idea. Driver finds another cognate meaning “rescue” (see AJSL 52 [1935/36]: 163).

[82:4]  ³ tn Heb “hand.”

[24:11]  ⁴ 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]  ⁵ tn Heb “weighs” (so NASB, NIV, NRSV) meaning “tests” or “evaluates.”

[24:12]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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).

[1:17]  ¹² tn The precise meaning of this line is uncertain. The translation assumes an emendation of חָמוֹץ (khamots, “oppressor [?]”) to חָמוּץ (khamuts, “oppressed”), a passive participle from II חָמַץ (khamats, “oppress”; HALOT 329 s.v. II חמץ) and takes the verb II אָשַׁר (’ashar) in the sense of “make happy” (the delocutive Piel, meaning “call/pronounce happy,” is metonymic here, referring to actually effecting happiness). The parallelism favors this interpretation, for the next two lines speak of positive actions on behalf of the destitute. The other option is to retain the MT pointing and translate, “set right the oppressor,” but the nuance “set right” is not clearly attested elsewhere for the verb I אשׁר. This verb does appear as a participle in Isa 3:12 and 9:16 with the meaning “to lead or guide.” If it can mean to “lead” or “rebuke/redirect” in this verse, the prophet could be contrasting this appeal for societal reformation (v. 17c) with a command to reorder their personal lives (v. 17a-b). J. A. Motyer (The Prophecy of Isaiah, 47) suggests that these three statements (v. 17a-c) provide “the contrast between the two ends of imperfect society, the oppressor and the needy, the one inflicting and the other suffering the hurt. Isaiah looks for a transformed society wherever it needs transforming.”

[1:17]  ¹³ tn This word refers to a woman who has lost her husband, by death or divorce. The orphan and widow are often mentioned in the OT as epitomizing the helpless and impoverished who have been left without the necessities of life due to the loss of a family provider.

[18:3]  ¹⁴ sn This widow was not necessarily old, since many people lived only into their thirties in the 1st century.

[18:3]  ¹⁵ tn Or “town.”

[18:3]  ¹⁶ tn This is an iterative imperfect; the widow did this on numerous occasions.

[18:4]  ¹⁷ tn Grk “And for.” Here καί (kai) has not been translated because of differences between Greek and English style.

[18:4]  ¹⁸ tn Grk “after these things.”

[18:4]  ¹⁹ tn Grk “man,” but the singular ἄνθρωπος (anqrwpo") is used as a generic in comparison to God.

[18:5]  ²⁰ tn The term ὑπωπιάζω (Jupwpiazw) in this context means “to wear someone out by continual annoying” (L&N 25.245).

[18:5]  ²¹ tn Grk “by her continual coming,” but the point of annoyance to the judge is her constant pleas for justice (v. 3).