Kisah Para Rasul 3:22

Bahasa Indonesia Sehari-hari

Bukankah telah dikatakan Musa: Tuhan Allah akan membangkitkan bagimu seorang nabi dari antara saudara-saudaramu, sama seperti aku: Dengarkanlah dia dalam segala sesuatu yang akan dikatakannya kepadamu.

Parallel Translations

Alkitab Terjemahan Baru
Bukankah telah dikatakan Musa: Tuhan Allah akan membangkitkan bagimu seorang nabi dari antara saudara-saudaramu, sama seperti aku: Dengarkanlah dia dalam segala sesuatu yang akan dikatakannya kepadamu.

Alkitab Terjemahan Lama
Memang Musa sudah mengatakan: Bahwa Allah Tuhanmu akan menerbitkan bagimu seorang nabi dari antara saudara-saudaramu seperti aku ini; maka kepada-Nyalah hendak kamu dengar akan segala sesuatu apa pun yang Ia akan bersabda kepadamu.

Contextual Overview

¹² And when Peter sawe that, he aunswered vnto the people: Ye men of Israel, why maruayle ye at this, or why loke ye so on vs, as though by our owne power or godlynesse, we had made this man to go? ¹³ The God of Abraham, and of Isaac, and of Iacob, the God of our fathers hath glorified his sonne Iesus, whom ye betrayed and denyed in the presence of Pilate, when he had iudged hym to be loosed. ¹⁴ But ye denyed the holy and iust, and desired a murtherer to be geuen you, ¹⁵ And kylled the Lorde of lyfe, whom God hath raysed from the dead: of the which we are witnesses. ¹⁶ And his name, through the fayth in his name, hath made this man sounde, whom ye see and knowe: And the fayth which is by hym, hath geuen to this man health, in the presence of you all. ¹⁷ And nowe brethren, I wote that through ignoraunce ye dyd it, as dyd also your rulers. ¹⁸ But those thynges which God before had shewed by the mouth of all his prophetes, that Christe shoulde suffer, he hath so fulfylled. ¹⁹ Repent ye therfore and conuert, that your sinnes may be done away, when the tyme of refreshyng shall come, in the presence of the Lorde. ²⁰ And he shall sende Iesus Christ, which before was preached vnto you. ²¹ Whom the heauen must receaue, vntill the tyme that all thynges be restored, which God hath spoken by the mouth of all his holy prophetes since the world began.

Bible Verse Review
  from Treasury of Scripure Knowledge

Moses: Acts 7:37, Deuteronomy 18:15-19

A prophet: Luke 13:33, Luke 24:19, John 8:12, John 12:46, Revelation 1:1

of your: Romans 8:3, Romans 9:5, Galatians 4:4, Hebrews 2:9-17

like: Deuteronomy 18:18

him: Isaiah 55:3, Isaiah 55:4, Matthew 17:4, Matthew 17:5, Mark 9:4-7, Luke 9:30-35, John 1:17, John 5:24, John 5:39-47, Hebrews 1:1, Hebrews 1:2, Hebrews 2:1, Hebrews 5:9

Reciprocal: Numbers 12:7 - My servant Deuteronomy 18:19 - General Deuteronomy 34:10 - there arose Isaiah 42:23 - will give Daniel 9:24 - prophecy Hosea 12:13 - General Matthew 7:29 - having Matthew 11:13 - General Matthew 11:29 - and learn Matthew 12:50 - do Matthew 13:57 - A prophet Matthew 21:11 - This Mark 6:15 - a prophet Mark 9:7 - hear Luke 7:16 - a great Luke 9:35 - hear Luke 24:27 - beginning Luke 24:44 - in the law John 6:14 - This John 7:39 - Of John 9:17 - He is Acts 3:26 - having Acts 7:35 - a ruler Acts 17:3 - Opening Acts 24:14 - believing Ephesians 4:21 - heard Hebrews 3:5 - for 1 Peter 1:10 - which

Cross-References

Genesis 1:26
God saide: let vs make man in our image, after our lykenesse, and let them haue rule of the fisshe of the sea, & of the foule of the ayre, and of cattell, & of all the earth, and of euery creepyng thyng that creepeth vpon the earth.

Genesis 2:9
Moreouer, out of the grounde made the Lorde God to growe euery tree, that was fayre to syght, and pleasaunt to eate: The tree of lyfe in the myddest of the garden, and the tree of knowledge of good and euyll.

Genesis 3:5
For God doth knowe, that the same day that ye eate therof, your eyes shall be opened, and ye shalbe eue as gods, knowyng good and euyll.

Genesis 3:6
And so the woman, seing that the same tree was good to eate of, and pleasaunt to the eyes, and a tree to be desired to make one wise, toke of the fruite therof, and dyd eate, and gaue also vnto her husbande beyng with her, and he dyd eate.

Genesis 3:7
Then the eyes of them both were opened, and they knewe that they were naked, and they sowed fygge leaues together, & made them selues apernes.

Genesis 3:12
And Adam said: The woman whom thou gauest [to be] with me, she gaue me of the tree, and I dyd eate.

Genesis 3:13
And the Lord God sayd vnto the woman: Why hast thou done this? And the woman sayde: the serpent begyled me, and I dyd eate.

Psalms 22:26
The poore shall eate, and be satisfied: they that seeke after God shall prayse hym, your heart shall lyue for euer.

Proverbs 3:18
She is a tree of lyfe to them that lay holde vpon her: and blessed is he that kepeth her fast.

Jeremiah 22:23
Thou that dwellest vpon Libanus, and makest thy nest in the Cedar trees, O howe litle shalt thou be regarded when thy sorowe and panges come vppon thee, as vpon a woman trauayling with chylde?

Gill's Notes on the Bible

For Moses truly said unto the fathers,.... The Jewish fathers, the Israelites in the times of Moses. The Ethiopic version reads, "our fathers". This phrase, "unto the fathers", is left out in the Vulgate Latin and Syriac versions, and in the Alexandrian copy: the passages referred to are in Deuteronomy 18:15

a prophet shall the Lord your God raise up unto you: which is not to be understood of a succession of prophets, as some of the Jewish writers c think; for the Jews never had a constant succession of prophets, and those they had, were not like to Moses: but of a single prophet, and so the Targums or Onkelos and Jonathan understood it; but not to be applied to Joshua, as some d, or to Jeremiah e as others, or to David f; but to the Messiah, and which is the Lord Jesus Christ, who answers to all the characters: he was a prophet in every sense, who brought a revelation of the divine will, taught the way, and explained the Scriptures of truth perfectly, and foretold things to come; he was raised up by the Lord God of Israel, and was anointed by his Spirit, and sent by him, and that to the people of the Jews, to the lost sheep of the house of Israel; he was the minister of the circumcision:

of your brethren; in the Hebrew text in Deuteronomy 18:15 it is also said, "out of the midst of thee"; but as these phrases are synonymous, the apostle here only retains one of them, which suggests that this prophet, the Messiah, should be of Jewish extract; as Jesus was, of the seed of David, and a son of Abraham:

like unto me; that is, to Moses, who is, the person speaking, between whom and Christ there is an agreement; the law was given by Moses, and the Gospel came by Christ; Moses was a mediator between God and the people of Israel, and Christ is the Mediator between God and men; Moses, under God, was an instrument of redeeming the people of Israel out of Egypt, and Christ, he is the Redeemer of his people from sin, Satan, and the law, and all their enemies: the Jews g have a common saying,

"as was the first Redeemer, so shall be the last Redeemer;''

and they moreover observe h, that,

"as Israel was redeemed in the month Nisan, so they shall be redeemed in the month Nisan;''

in the future redemption by the Messiah: let the Jews abide by this; the Messiah Jesus suffered in the month Nisan, and obtained eternal redemption for his people: one of their i writers has a notion, that when the Messiah comes, there will be the same disposition of the constellations, as when Moses brought the people out of Egypt, and gave them the law; and that the conjunction will be of Jupiter and Saturn, in the constellation Pisces: there was likewise between Moses and Christ, an agreement in the miracles they wrought, and in other things:

him shall ye hear in all things, whatsoever he shall say unto you: all his doctrines are to be believed, embraced, and professed; and all his commands are to be obeyed, and all his ordinances submitted to; and this is hearing, or hearkening, to him in all things, delivered or enjoined by him.

c Jarchi in Deut. xviii. 15. d Aben Ezra in loc. e R. Abraham Seba in Tzeror Hammor, fol. 127. 4. & 143. 4. Baal Hatturim in Deut. xviii. 15. f Herban. disp. cum Gregeut. p. 13. g Bemidbar Rabba, fol. 202. 2. Midrash Ruth, fol. 33. 2. Midrash Kohelet, fol. 63. 2. h T. Bab. Roshhasbana, fol. 11, 1. 2. i R. Abraham ben R. Chija apud Wolfii Hebr. Bibliothec. p. 51,

Barnes' Notes on the Bible

For Moses truly said - The authority of Moses among the Jews was absolute and final. It was of great importance, therefore, to show not only that they were not departing from his Law, but that he had actually foretold these very things. The object of the passage is not to prove that the heavens must receive him, but that he was truly the Messiah.

Unto the fathers - To their ancestors, or the founders of the nation. See Deuteronomy 18:15-19.

A Prophet - Literally, one who foretells future events. But it is also used to denote a religious teacher in general. See Romans 12:6. In the passage in Deuteronomy it is evidently used in a large sense, to denote one who would infallibly guide and direct the nation in its religious affairs; one who would be commissioned by God to do this, in opposition to the diviners Acts 3:14 on which other nations relied. The meaning of this passage in Deuteronomy is apparent from the connection. Moses is stating to the Hebrews Acts 3:1-8 the duty and office of the priests and Levites. He then cautions them against conforming to the surrounding nations, particularly on the subject of religious instruction and guidance. They, said he, consult, in times of perplexity, with enchanters, and charmers, and necromancers, and wizards, etc. Acts 3:11-14, but it shall not be so with you. You shall not be left to this false and uncertain guidance in times of perplexity and danger, for the Lord will raise up, from time to time, a prophet, a man directly commissioned in an extraordinary manner from heaven, like me, who shall direct and counsel you. The promise, therefore, pertains to the serges or, prophets which God would raise up; or it is a promise that God would send his prophets, as occasion might demand, to instruct and counsel the nation. The design was to keep them from consulting with diviners, etc., and to preserve them from following the pretended and false religious teachers of surrounding idolatrous people. In this interpretation most commentators agree. See particularly “Calvin” on this place. Thus explained, the prophecy had no “exclusive” or even “direct” reference to the Messiah, and there is no evidence that the Jews understood it to have any such reference, except as one of the series of prophets that God would raise up and send to instruct the nation. If, then, it be asked on what principle Peter appealed to this, we may reply:

(1) That the Messiah was to sustain the character of a prophet, and the prophecy had reference to him as one of the teachers that God would raise up to instruct the nation.

(2) It would apply to him by way of eminence, as the greatest of the messengers that God would send to instruct the people. In this sense it is probable that the Jews would understand it.

(3) This was one of those emergencies in the history of the nation when they might expect such an intervention. The prophecy implied that in times of perplexity and danger God would raise up such a prophet. Such a time then existed. The nation was corrupt, distracted, subjected to a foreign power, and needed such a teacher and guide. If it be asked why Peter appealed to this rather than to explicit prophecies of the Messiah, we may remark:

(1) That his main object was to show their guilt in having rejected him and put him to death, Acts 3:14-15.

(2) That in order to do this, he sets before them clearly the obligation to obey him; and in doing this, appeals to the express command of Moses. He shows them that, according to Moses, whoever would not obey such a prophet should be cut off from among the people. In refusing, therefore, to hear this great prophet, and putting him to death, they had violated the express command of their own Lawgiver. But it was possible still to obey him, for he still lived in heaven; and all the authority of Moses, therefore, made it a matter of obligation for them still to hear and obey him. The Jews were accustomed to apply the name prophet to the Messiah John 1:21; John 6:14; John 7:40; Matthew 21:11; Luke 4:24, and it has been shown from the writings of the Jewish rabbis that they believed the Messiah would be the greatest of the prophets, even greater than Moses. See the notes on John 1:21.

The Lord your God - In the Hebrew, “Yahweh, thy God. “Raise up unto you.” Appoint, or commission to come to you.

Of your brethren - Among yourselves; of your own countrymen; so that you shall not be dependent on foreigners, or on teachers of other nations. All the prophets were native-born Jews. And it was particularly true of the Messiah that he was to be a Jew, descended from Abraham, and raised up from the midst of his brethren, Hebrews 2:11, Hebrews 2:16-17. On this account it was to be presumed that they would feel a deeper interest in him, and listen more attentively to his instructions.

Like unto me - Not in all things, but only in the point which was under discussion. He was to resemble him in being able to make known to them the will of God, and thus preventing the necessity of looking to other teachers. The idea of resemblance between Moses and the prophet is not very strictly expressed in the Greek, except in the mere circumstance of being raised up. God shall raise up to you a prophet as he has raised up me - ὡς hōs ἐμέ eme. The resemblance between Moses and the Messiah should not be pressed too far. The Scriptures have not traced it further than to the fact that both were raised up by God to communicate his will to the Jewish people, and therefore one should be heard as well as the other.

Him shall ye hear - That is, him shall you obey, or you shall receive his instructions as a communication from God.

In all things, whatsoever ... - These words are not quoted literally from the Hebrew, but they express the sense of what is said in Deuteronomy 18:15, Deuteronomy 18:18.

Clarke's Notes on the Bible

Verse Acts 3:22. Moses truly said unto the fathers — On this subject the reader is requested to refer to the note, Deuteronomy 18:22; Deuteronomy 18:22. From this appeal to Moses it is evident that Peter wished them to understand that Jesus Christ was come, not as an ordinary prophet, to exhort to repentance and amendment, But as a legislator, who was to give them a new law, and whose commands and precepts they were to obey, on pain of endless destruction. Therefore they were to understand that the Gospel of Jesus Christ was that new law which should supersede the old.