Yohanes 4:19

4:19 The woman said to him, “Sir, I see ¹  that you are a prophet.

Yohanes 6:14

6:14 Now when the people saw the miraculous sign that Jesus ²  performed, they began to say to one another, “This is certainly the Prophet ³  who is to come into the world.” ⁴ 

Lukas 24:19

24:19 He ⁵  said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man ⁶  who, with his powerful deeds and words, proved to be a prophet ⁷  before God and all the people;

Kisah Para Rasul 2:22

2:22 “Men of Israel, ⁸  listen to these words: Jesus the Nazarene, a man clearly attested to you by God with powerful deeds, ⁹  wonders, and miraculous signs ¹⁰  that God performed among you through him, just as you yourselves know –

Kisah Para Rasul 3:22-26

3:22 Moses said, ‘The Lord your God will raise up for you a prophet like me from among your brothers. You must obey ¹¹  him in everything he tells you. ¹²  3:23 Every person ¹³  who does not obey that prophet will be destroyed and thus removed ¹⁴  from the people.’ ¹⁵  3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ¹⁶  these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ¹⁷  saying to Abraham, ‘And in your descendants ¹⁸  all the nations ¹⁹  of the earth will be blessed.’ ²⁰  3:26 God raised up ²¹  his servant and sent him first to you, to bless you by turning ²²  each one of you from your iniquities.” ²³ 

Kisah Para Rasul 10:38

10:38 with respect to Jesus from Nazareth, ²⁴  that ²⁵  God anointed him with the Holy Spirit and with power. He ²⁶  went around doing good and healing all who were oppressed by the devil, ²⁷  because God was with him. ²⁸ 

[4:19]  ¹ tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.

[6:14]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ³ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[6:14]  ⁴ sn An allusion to Deut 18:15.

[24:19]  ⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[24:19]  ⁶ tn This translates the Greek term ἀνήρ (anhr).

[24:19]  ⁷ sn The role of Jesus as prophet is a function Luke frequently mentions: 4:25-27; 9:35; 13:31-35.

[2:22]  ⁸ tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.

[2:22]  ⁹ tn Or “miraculous deeds.”

[2:22]  ¹⁰ tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.

[3:22]  ¹¹ tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouw; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.

[3:22]  ¹² sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.

[3:23]  ¹³ tn Grk “every soul” (here “soul” is an idiom for the whole person).

[3:23]  ¹⁴ tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exoleqreuw) is translated “destroy and remove” by L&N 20.35.

[3:23]  ¹⁵ sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.

[3:24]  ¹⁶ tn Or “proclaimed.”

[3:24]  sn All the prophets…have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures.

[3:25]  ¹⁷ tn Or “forefathers”; Grk “fathers.”

[3:25]  ¹⁸ tn Or “in your offspring”; Grk “in your seed.”

[3:25]  sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.

[3:25]  ¹⁹ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ²⁰ sn A quotation from Gen 22:18.

[3:26]  ²¹ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ²² sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ²³ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[10:38]  ²⁴ sn The somewhat awkward naming of Jesus as from Nazareth here is actually emphatic. He is the key subject of these key events.

[10:38]  ²⁵ tn Or “how.” The use of ὡς (Jws) as an equivalent to ὅτι (Joti) to introduce indirect or even direct discourse is well documented. BDAG 1105 s.v. ὡς 5 lists Acts 10:28 in this category.

[10:38]  ²⁶ tn Grk “power, who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.

[10:38]  ²⁷ tn The translation “healing all who were oppressed by the devil” is given in L&N 22.22.

[10:38]  sn All who were oppressed by the devil. Note how healing is tied to the cosmic battle present in creation. Christ’s power overcomes the devil and his forces, which seek to destroy humanity.

[10:38]  ²⁸ sn See Acts 7:9.