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Strong’s Greek 995 (βοαί) denotes loud cries or outcries that demand attention, especially from God. In Scripture it highlights the moral certainty that wrongs committed against the vulnerable do not go unnoticed by the Lord.

Occurrence in the New Testament

James 5:4 contains the sole New Testament use:

“Look, the wages you withheld from the workmen who mowed your fields are crying out against you. The cries of the harvesters have reached the ears of the Lord of Hosts.” (James 5:4)

Here the noun underscores the auditory image of injustice—unpaid laborers “speak” through their suffering, and their plight is immediately heard by God.

Old Testament Background

Although βoαί appears only once in the New Testament, the motif of “cries” permeates the whole canon:
•Genesis 4:10 – Abel’s blood “cries out” from the ground.
•Exodus 3:7 – Israel’s cry under slavery moves the LORD to act.
•Deuteronomy 24:15 – Withholding wages prompts a cry that will reach God.
•Job 31:38-40;Isaiah 5:7;Habakkuk 2:11 – The land and stones themselves “cry out” against oppression.

These passages establish a divine pattern: God hears, remembers, and intervenes for the oppressed.

Theological Significance

1. Divine Omniscience and Justice

The term affirms that no act of exploitation escapes God’s notice. He not only sees but hears, portraying an intimate involvement with human suffering (Psalm 34:15-17).
2. Covenant Accountability

James applies Israel’s wage-laws to wealthy believers scattered among the nations, showing that Mosaic ethical standards persist in the New Covenant community.
3. Prophetic Indictment

Like the prophets, James uses βοαί to expose sin within God’s people, warning that accumulated cries herald impending judgment (James 5:5-6).

Christological Fulfillment

Jesus embodied the divine response to human cries:
• He announced good news to the poor (Luke 4:18).
• He heard and answered the cries of the blind, lepers, and demoniacs (Matthew 20:31-34;Mark 1:40-42).
• On the cross He became the ultimate Sufferer whose own cry secured redemption (Matthew 27:46;Hebrews 5:7).

Thus every righteous “cry” now finds its ultimate vindication in Him.

Pastoral and Ethical Implications

• Employers and leaders must ensure fair treatment and timely compensation, knowing that withheld wages become prayers of accusation in heaven.
• Believers are called to stand with the voiceless, amplifying their cries through advocacy, generosity, and hospitality (Proverbs 31:8-9;Galatians 6:10).
• Churches should cultivate financial integrity and transparent stewardship that silence potential cries against them.

Worship and Prayer

Scripture sanctions lament as faithful speech. Congregational prayers that acknowledge injustice mirror the “cries of the harvesters,” uniting the church with God’s concern (Psalm 10;Revelation 6:10). Such prayers move believers from lament to active service.

Eschatological Hope

James links βοαί to the imminent “coming of the Lord” (James 5:7-9). Final judgment will fully address every unanswered cry, assuring the oppressed and warning the oppressor. Revelation echoes this culmination: “He has avenged the blood of His servants” (Revelation 19:2).

Conclusion

Strong’s 995 encapsulates a biblical principle: injustice has a voice God cannot ignore. James presses this reality upon the consciences of the wealthy and comforts the laborer with heaven’s assurance. In every age, the church must live so that no legitimate βοαί rise against it, and proclaim the gospel that promises ultimate vindication for all who cry to the Lord.