40:9 I have told the great assembly 1 about your justice. 2
Look! I spare no words! 3
O Lord, you know this is true.
40:10 I have not failed to tell about your justice; 4
I spoke about your reliability and deliverance;
I have not neglected to tell the great assembly about your loyal love and faithfulness. 5
71:15 I will tell about your justice,
and all day long proclaim your salvation, 6
though I cannot fathom its full extent. 7
71:16 I will come and tell about 8 the mighty acts of the sovereign Lord.
I will proclaim your justice – yours alone.
28:1 The wicked person flees when there is no one pursuing, 9
but the righteous person is as confident 10 as a lion.
42:4 He will not grow dim or be crushed 11
before establishing justice on the earth;
the coastlands 12 will wait in anticipation for his decrees.” 13
50:7 But the sovereign Lord helps me,
so I am not humiliated.
For that reason I am steadfastly resolved; 14
I know I will not be put to shame.
50:8 The one who vindicates me is close by.
Who dares to argue with me? Let us confront each other! 15
Who is my accuser? 16 Let him challenge me! 17
4:13 When they saw the boldness 21 of Peter and John, and discovered 22 that they were uneducated 23 and ordinary 24 men, they were amazed and recognized these men had been with Jesus.
1 sn The great assembly is also mentioned in Pss 22:25 and 35:18.
2 tn Heb “I proclaim justice in the great assembly.” Though “justice” appears without a pronoun here, the
3 tn Heb “Look! My lips I do not restrain.”
4 tn Heb “your justice I have not hidden in the midst of my heart.”
5 tn Heb “I have not hidden your loyal love and reliability.”
6 tn Heb “my mouth declares your vindication, all the day your deliverance.”
7 tn Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. HALOT 768 s.v. סְפֹרוֹת understands the plural noun to mean “the art of writing.”
8 tn Heb “I will come with.”
9 sn The line portrays the insecurity of a guilty person – he flees because he has a guilty conscience, or because he is suspicious of others around him, or because he fears judgment.
10 tn The verb בָּטַח (batakh) means “to trust; to be secure; to be confident.” Cf. KJV, NASB, NIV, NRSV, NLT “bold.”
11 tn For rhetorical effect the terms used to describe the “crushed (רָצַץ, ratsats) reed” and “dim (כָּהָה, kahah) wick” in v. 3 are repeated here.
12 tn Or “islands” (NIV); NLT “distant lands beyond the sea.”
13 tn Or “his law” (KJV, ASV, NASB, NIV) or “his instruction” (NLT).
14 tn Heb “Therefore I set my face like flint.”
15 tn Heb “Let us stand together!”
16 tn Heb “Who is the master of my judgment?”
17 tn Heb “let him approach me”; NAB, NIV “Let him confront me.”
18 sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some
19 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.
20 tn Grk “And it is not a concern to you about anyone because you do not see the face of men.”
21 tn Or “courage.”
22 tn Or “and found out.”
23 sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.
24 tn For the translation of ἰδιῶται (idiwtai) as “ordinary men” see L&N 27.26.
25 tn To avoid a lengthy, convoluted sentence in English, the Greek sentence was broken up at this point and the verb “pray” was inserted in the English translation to pick up the participle προσευχόμενοι (proseuxomenoi, “praying”) in v. 18.
26 tn Grk “that a word may be given to me in the opening of my mouth.” Here “word” (λόγος, logo") is used in the sense of “message.”
27 tn The infinitive γνωρίσαι (gnwrisai, “to make known”) is functioning epexegetically to further explain what the author means by the preceding phrase “that I may be given the message when I begin to speak.”
28 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
29 tn Or “most of the brothers and sisters in the Lord, having confidence.”
30 tn Grk “even more so.”
31 tc A number of significant
32 tn Grk “Grace to you and peace.”
33 tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”
34 tn Or possibly “because you have me in your heart.”
35 tn Grk “in my bonds.” The meaning “imprisonment” derives from a figurative extension of the literal meaning (“bonds,” “fetters,” “chains”), L&N 37.115.
36 tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.