“... Peter presented Jesus not only as the Messiah but also as the prophet like Moses.716 This idea is developed more fully in 7:37 (see fullest comment there).717 Moses was not only a prophet but a divinely appointed leader of the nation (once even “king,” Deut 33:5).718 Prophetic endowment was the ideal for any ruler of Israel (cf. 1 Sam 10:6, 11; 16:13; Acts 2:30) but modeled only by a few (Acts 2:30; Judg 4:4; 1 Sam 7:15–17). A prophet “like Moses” was thus a prophet of great rank (Deut 18:19; cf. 33:4–5) with special intimacy with God as well as wonders and signs (34:10–12; Acts 7:36; cf. 2:22). The most important connection offered in Acts, however, is that he was a prophet rejected by his people (Acts 7:35–37); Deuteronomy itself promised a prophet from among the people (Deut 18:15, 18) and warned against disobeying him (18:19). [...] The Qumran scrolls do reveal expectation of an eschatological prophet (1QS IX, 10–11; 11QMelch II, 15–21),743 though they may also apply it (and Deut 18:15–18) to the Teacher of Righteousness, who may have originally filled this role for them.744 That a Qumran scroll links the Mosaic prophet (4Q175 I, 5–8) with the star from Jacob (Num 24:15–17; 4Q175 I, 9–13) indicates that some Jewish people associated this mission with the future anointed ruler.745 [...] 745. This does not suggest “literary dependence so much as that Qumran and NT authors breathed the same air of eschatological expectation” and used the same Bible (Brooke, “4Q175,” 1207). Although the text is “messianic” (see, e.g., Villalón, “Deux messies,” 62–63), its messianic figure might not be the Messiah in the usual early Jewish sense; the testimonia probably address the multiple messianic figures held by the sect (cf. Vermes, Scrolls, 247–48). ...”