LXX Exodus 24:7
4 And Moses wrote all the words of the Lord; and Moses rose up early in the morning, and built an altar under the mountain, and set up twelve stones for the twelve tribes of Israel. 5 And he sent forth the young men of the children of Israel, and they offered whole burnt-offerings, and they sacrificed young calves as a peace-offering to God. 6 And Moses took half the blood and poured it into bowls, and half the blood he poured out upon the altar. 7 And he took the book of the covenant and read it in the ears of the people, and they said, All things whatsoever the Lord has spoken we will do and hearken therein.
Acts 2:37
34 For David did not ascend into heaven, but he himself says, ‘The Lord said to my lord, “Sit at my right hand 35 until I make your enemies a footstool for your feet.”’ 36 Therefore let all the house of Israel know beyond a doubt that God has made this Jesus whom you crucified both Lord and Christ.” 37 Now when they heard this, they were acutely distressed and said to Peter and the rest of the apostles, “What should we do, brothers?” 38 Peter said to them, “Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 39 For the promise is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.”
Notes and References
"... this form of address is intended not only to describe but also to interpret the situation. With specific recourse to a small Jewish tradition of the Old Testament, here the outsider is aligned with those who were called by God and there fore became foreigners, such as the patriarchs (compare Genesis 17:8; 23:4; 28:4; 35:27; 36:7; 37:1), individual pious believers (compare Psalm 39:13; 119:19-54), and the entire congregation (1 Chronicles 29:15; compare Leviticus 25:23). In early Judaism, mainly in the scriptures of Philo of Alexandria, this tradition was widely accepted as a self-label by the Jews. 3 5 This connection to the people of God tradition is reinforced twice, once via the motif of election that yields the reason for selection and a second time via the diaspora, the terminus technicus for the dispersion of the people of God among the nations. The extension of the address in verse 2 through the allusion to Exodus 24:7-8 refers to the covenant at Mount Sinai and therefore to the constitution of the people of God ..."
Feldmeier, Reinhard The Catholic Epistles and Apostolic Tradition (p. 212) Baylor University Press, 2009