Revelation 8:3

8:3 Another ¹  angel holding ²  a golden censer ³  came and was stationed ⁴  at the altar. A ⁵  large amount of incense was given to him to offer up, with the prayers of all the saints, on the golden altar that is before the throne.

Revelation 9:13

9:13 Then ⁶  the sixth angel blew his trumpet, and I heard a single voice coming from the ⁷  horns on the golden altar that is before God,

Revelation 14:18

14:18 Another ⁸  angel, who was in charge of ⁹  the fire, came from the altar and called in a loud voice to the angel ¹⁰  who had the sharp sickle, “Use ¹¹  your sharp sickle and gather ¹²  the clusters of grapes ¹³  off the vine of the earth, ¹⁴  because its grapes ¹⁵  are now ripe.” ¹⁶ 

Leviticus 4:7

4:7 The priest must put some of the blood on the horns of the altar of fragrant incense that is before the Lord in the Meeting Tent, and all the rest of the bull’s blood he must pour out at the base of the altar of burnt offering that is at the entrance of the Meeting Tent.

John 16:2

16:2 They will put you out of ¹⁷  the synagogue, ¹⁸  yet a time ¹⁹  is coming when the one who kills you will think he is offering service to God. ²⁰ 

Philippians 2:17

2:17 But even if I am being poured out like a drink offering on the sacrifice and service of your faith, I am glad and rejoice together with all of you.

Philippians 2:2

2:2 complete my joy and be of the same mind, ²¹  by having the same love, being united in spirit, ²²  and having one purpose.

Philippians 4:6

4:6 Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God.

¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “having.”

³ sn A golden censer was a bowl in which incense was burned. The imagery suggests the OT role of the priest.

⁴ tn The verb “to station” was used to translate ἑστάθη (Jestaqh) because it connotes the idea of purposeful arrangement in English, which seems to be the idea in the Greek.

⁵ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

⁷ tc ‡ Several key mss (Ì⁴⁷ א¹ A 0207 1611 2053 2344 pc lat sy^h co) lack the word τεσσάρων (tessarwn, “four”) before κεράτων (keratwn, “horns”). The word seems to have been added by scribes because a “horned” altar (described in the OT [Exod 30:2, 10]) could have only four “horns” or projections at the corners. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

⁹ tn Grk “who had authority over.” This appears to be the angel who tended the fire on the altar.

¹⁰ tn Grk “to the one having the sharp sickle”; the referent (the angel in v. 17) has been specified in the translation for clarity.

¹¹ tn Grk “Send.”

¹² tn On this term BDAG 1018 s.v. τρυγάω states: “‘gather in’ ripe fruit, esp. harvest (grapes) w. acc. of the fruit (POslo. 21, 13 [71 ad]; Jos., Ant. 4, 227) Lk 6:44; Rv 14:18 (in imagery, as in the foll. places)…W. acc. of that which bears the fruit gather the fruit of the vine…or the vineyard (s. ἄμπελος a) Rv 14:19.”

¹³ tn On this term BDAG 181 s.v. βότρυς states, “bunch of grapes Rv 14:18…The word is also found in the Phrygian Papias of Hierapolis, in a passage in which he speaks of the enormous size of the grapes in the new aeon (in the Lat. transl. in Irenaeus 5, 33, 2f.): dena millia botruum Papias (1:2). On this see Stephan. Byz. s.v. Εὐκαρπία: Metrophanes says that in the district of Εὐκαρπία in Phrygia Minor the grapes were said to be so large that one bunch of them caused a wagon to break down in the middle.”

¹⁴ tn The genitive τῆς γῆς (ths ghs), taken symbolically, could be considered a genitive of apposition.

¹⁵ tn Or perhaps, “its bunches of grapes” (a different Greek word from the previous clause). L&N 3.38 states, “the fruit of grapevines (see 3.27) – ‘grape, bunch of grapes.’ τρύγησον τοὺς βότρυας τῆς ἀμπέλου τῆς γῆς, ὅτι ἤκμασαν αἱ σταφυλαὶ αὐτῆς ‘cut the grapes from the vineyard of the earth because its grapes are ripe’ Re 14:18. Some scholars have contended that βότρυς means primarily a bunch of grapes, while σταφυλή designates individual grapes. In Re 14:18 this difference might seem plausible, but there is scarcely any evidence for such a distinction, since both words may signify grapes as well as bunches of grapes.”

¹⁶ tn On the use of ἥκμασαν (hkmasan) BDAG 36 s.v. ἀκμάζω states, “to bloom…of grapes…Rv 14:18.”

¹⁷ tn Or “expel you from.”

¹⁸ sn See the note on synagogue in 6:59.

¹⁹ tn Grk “an hour.”

²⁰ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

²¹ tn Or “and feel the same way,” “and think the same thoughts.” The ἵνα (Jina) clause has been translated “and be of the same mind” to reflect its epexegetical force to the imperative “complete my joy.”

²² tn The Greek word here is σύμψυχοι (sumyucoi, literally “fellow souled”).