Discovery BoxActs 2:33 
Context2:33 So then, exalted 1 to the right hand 2 of God, and having received 3 the promise of the Holy Spirit 4 from the Father, he has poured out 5 what you both see and hear.
Acts 7:38
Context7:38 This is the man who was in the congregation 6 in the wilderness 7 with the angel who spoke to him at Mount Sinai, and with our ancestors, 8 and he 9 received living oracles 10 to give to you. 11
Acts 7:45
Context7:45 Our 12 ancestors 13 received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, 14 until the time 15 of David.
Acts 17:11
Context17:11 These Jews 16 were more open-minded 17 than those in Thessalonica, 18 for they eagerly 19 received 20 the message, examining 21 the scriptures carefully every day 22 to see if these things were so.
Acts 20:24
Context20:24 But I do not consider my life 23 worth anything 24 to myself, so that 25 I may finish my task 26 and the ministry that I received from the Lord Jesus, to testify to the good news 27 of God’s grace.
1 tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.
2 sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.
3 tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.
4 tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.
5 sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.
6 tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.
7 tn Or “desert.”
8 tn Or “forefathers”; Grk “fathers.”
9 tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.
10 tn Or “messages.” This is an allusion to the law given to Moses.
11 tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì74 א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.
12 tn Grk “And.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
13 tn Or “forefathers”; Grk “fathers.”
14 tn Or “forefathers”; Grk “fathers.”
sn Before our ancestors. Stephen has backtracked here to point out how faithful God had been before the constant move to idolatry just noted.
15 tn Grk “In those days.”
16 tn Grk “These”; the referent (the Jews in the synagogue at Berea) has been specified in the translation for clarity.
17 tn Or “more willing to learn.” L&N 27.48 and BDAG 404 s.v. εὐγενής 2 both use the term “open-minded” here. The point is that they were more receptive to Paul’s message.
18 sn Thessalonica was a city in Macedonia (modern Salonica).
map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
19 tn Or “willingly,” “readily”; Grk “with all eagerness.”
20 tn Grk “who received.” Here the relative pronoun (“who”) has been translated as a pronoun (“they”) preceded by a semicolon, which is less awkward in contemporary English than a relative clause at this point.
21 tn This verb (BDAG 66 s.v. ἀνακρίνω 1) refers to careful examination.
22 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase in this verse.
23 tn Grk “soul.”
24 tn Or “I do not consider my life worth a single word.” According to BDAG 599 s.v. λόγος 1.a.α, “In the textually uncertain pass. Ac 20:24 the text as it stands in N., οὐδενὸς λόγου (v.l. λόγον) ποιοῦμαι τὴν ψυχὴν τιμίαν, may well mean: I do not consider my life worth a single word (cp. λόγου ἄξιον [ἄξιος 1a] and our ‘worth mention’).”
25 tn BDAG 1106 s.v. ὡς 9 describes this use as “a final particle, expressing intention/purpose, with a view to, in order to.”
26 tn Grk “course.” See L&N 42.26, “(a figurative extension of meaning of δρόμος ‘race’) a task or function involving continuity, serious, effort, and possibly obligation – ‘task, mission’…Ac 20:24.” On this Pauline theme see also Phil 1:19-26; Col 1:24; 2 Tim 4:6-7.
27 tn Or “to the gospel.”
