22:22 I will declare your name to my countrymen! 1
In the middle of the assembly I will praise you!
22:25 You are the reason I offer praise 2 in the great assembly;
I will fulfill my promises before the Lord’s loyal followers. 3
40:9 I have told the great assembly 4 about your justice. 5
Look! I spare no words! 6
O Lord, you know this is true.
40:10 I have not failed to tell about your justice; 7
I spoke about your reliability and deliverance;
I have not neglected to tell the great assembly about your loyal love and faithfulness. 8
66:16 Come! Listen, all you who are loyal to God! 9
I will declare what he has done for me.
111:1 Praise the Lord!
I will give thanks to the Lord with my whole heart,
in the assembly of the godly and the congregation.
119:46 I will speak 11 about your regulations before kings
and not be ashamed.
1 tn Or “brothers,” but here the term does not carry a literal familial sense. It refers to the psalmist’s fellow members of the Israelite covenant community (see v. 23).
2 tn Heb “from with you [is] my praise.”
3 tn Heb “my vows I will fulfill before those who fear him.” When asking the
4 sn The great assembly is also mentioned in Pss 22:25 and 35:18.
5 tn Heb “I proclaim justice in the great assembly.” Though “justice” appears without a pronoun here, the
6 tn Heb “Look! My lips I do not restrain.”
7 tn Heb “your justice I have not hidden in the midst of my heart.”
8 tn Heb “I have not hidden your loyal love and reliability.”
9 tn Heb “all of the fearers of God.”
10 sn Psalm 111. The psalmist praises God for his marvelous deeds, especially the way in which he provides for and delivers his people. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet.
11 tn The series of four cohortatives with prefixed vav (ו) conjunctive in vv. 46-48 list further consequences of the anticipated positive divine response to the request made in v. 43.
12 sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).
13 tn Grk “Spirit, said to them.”
14 tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israhl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 Ï it), while most of the better witnesses, chiefly Alexandrian (Ì74 א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.
15 tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.
16 tn Or “questioned.” The Greek term ἀνακρίνω (anakrinw) points to an examination similar to a legal one.
17 tn Or “for an act of kindness.”
18 tn Or “delivered” (σέσωται [seswtai], from σώζω [swzw]). See 4:12.
19 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
20 tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.
21 tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.
22 sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.
23 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
24 sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.