Incense

Incense in the Mosaical Service, was made out of four sorts of aromatics, as they are named in Exod. xxx. 34, stactœ, onycha, galbanum, and frankincense.

The use of this composition was twofold. The first was by the pleasantness of the smell to draw the favour of God, as it were to make him cheerful, and more willing to hear the petitions that, at the time of its being by fire offered, were made to him. As indeed everything that was burnt in the service of the tabernacle was for that intent. If it was accepted, it was called a " sweet savour;" if on the contrary, " a stink in the nostrils," Lev 26:31, or "stinking savour," Ecc 10:1 Joe 2:10; Ephes 5:2; and Lev 3:5; Lev 3:16. The other use was by the smoke thereof to make a kind of covering to take away the sins from the sight of God, and thereby to favour the expia­tion; for to expiate and to cover are notions akin in the Hebrew language. Lev 16:13.

Thus was it in the Mosaical dispensation, when men were kept at a great distance from the presence of God; who being their king was attended and served after the manner of monarchs. Now as these, when received by their subjects, are treated with cheer and perfumes, according to the Oriental manner; so must God be treated.

For these reasons, prayers or petitions being always received through the cloud of incense, the incense is become the symbol of prayers. From hence it comes, that many expressions used concerning prayers are borrowed from the use and offering of incense, and other sacrifices, to which they were always joined.^f1 So because òìä H5927 signifies both to ascend, and to light or burn, and äìåò H5930, both an ascent, and holocaust or burnt-offering; therefore it is said, Act 10:4, that "Prayers and alms ascend before God." So likewise, because the little portions of an offering, which are thrown into the fire, are called a memorial, therefore there is added in the same place άνέβησαν είς μνημόσυνoν, (that they ascended up for a memorial.) So the Psalmist, Psa 142:2, saith, "Let my prayer be directed as incense before thee."

In the Oneirocritics incense is the symbol of favour and good fame. So the Persian, ch. clxix; If any one dreams that he offers incense in the inner part of a temple, it denotes that in proportion to the fragrancy of the smell, he shall obtain a good character and power and authority from his prince."

To incense men with a censer, signifies, according to the Indian, ch. 28. to speak harsh words, but sweet at the same time, or profitable to them-the harshness being signified by the fire, and the sweetness by the incense.

F1 See Mede’s Christian Sacrifice, ch. vi.

In the old church we find great attention paid respecting the offerings of incense in the holy place. Aaron was enjoined to burn incense perpetually before the Lord. (Exod. xxx. 7, 8.) An awful judgment followed the sons of Aaron for offering strange fire before the Lord. (Lev. x. 1.) And the instance of Korah, Dathan, and Abiram, is another proof of the Lord’s jealousy concerning offerings made by fire and incense. (Num. 16. throughout.) Through many parts of the Bible, we find the great regard had to the sacred nature ofincense. And as the prophet Malachi was commissioned to tell the church, that in the days of the Lord Jesus, incense should be offered unto the Lord from the rising of the sun, unto the going down of the same, with a pure offering; it appears, that the whole appointment of incense was intended as typical of Christ. Hence, the beloved apostle John, when he saw heaven opened, beheld the Lord Jesus beside the golden altar, with his golden censer, to whom was given much incense, to offer with the prayers of all saints."(Rev. 8. 3, 4.) It is very blessed to consider how the intercession of the Lord Jesus, in his everlasting priesthood, was thus shadowed forth from the earliest ages of the church; and it is doubly blessed, when through the sweet influences of the Holy Ghost, the Lord’s people are brought to live and act in all their approaches to the throne, under the censer of Christ’s incense and righteousness. INHERITANCE

See Heritage

Thus; so called by the dealers of drugs in Egypt from thur, or thor, the name of a harbour in the north bay of the Red Sea, near Mount Sinai; thereby distinguishing it from the gum arabic, which is brought from Suez, another port in the Red Sea, not far from Cairo. It differs also in being more pellucid and white. It burns with a bright and strong flame, not easily extinguished. It was used in the temple service as an emblem of prayer, Psa 141:2; Rev 8:3-4. Authors give it, or the best sort of it, the epithets white, pure, pellucid; and so it may have some connection with a word, derived from the same root, signifying unstained, clear, and so applied to moral whiteness and purity, Psa 51:7; Dan 12:10. This gum is said to distil from incisions made in the tree during the heat of summer. What the form of the tree is which yields it, we do not certainly know. Pliny one while says, it is like a pear tree, another, that it is like a mastic tree; then, that it is like the laurel; and, in fine, that it is a kind of turpentine tree. It has been said to grow only in the country of the Sabeans, a people in Arabia Felix; and Theophrastus and Pliny affirm that it is found in Arabia. Dioscorides, however, mentions an Indian as well as an Arabian frankincense. At the present day it is brought from the East Indies, but not of so good a quality as that from Arabia. The “sweet incense,” mentioned Exo 30:7, and elsewhere, was a compound of several drugs, agreeably to the direction in the thirty-fourth verse. To offer incense was an office peculiar to the priests. They went twice a day into the holy place; namely, morning and evening, to burn incense there. Upon the great, day of expiation, the high priest took incense, or perfume, pounded and ready for being put into the censer, and threw it upon the fire the moment he went into the sanctuary. One reason of this was, that so the smoke which rose from the censer might prevent his looking with too much curiosity on the ark and mercy-seat. God threatened him with death upon failing to perform this ceremony, Lev 16:13. Generally incense is to be considered as an emblem of the “prayers of the saints,” and is so used by the sacred writers.

Incense, a perfume which gives forth its fragrance by burning, and, in particular, that perfume which was burnt upon the altar of incense [ALTAR; CENSER]. Indeed, the burning of incense seems to have been considered among the Hebrews so much of an act of worship or sacred offering, that we read not of any other use of incense than this among them. Nor among the Egyptians do we discover any trace of burnt perfume except in sacerdotal use; but in the Persian sculptures we see incense burnt before the king. The prohibition of the Hebrews to make any perfume for private use—’to smell to’—like that prepared for the altar, merely implies, we apprehend, that the sacred incense had a peculiarly rich fragrance before being burnt, which was forbidden to be imitated in common perfumes.

The ingredients of the sacred incense are enumerated with great precision in Exo 30:34-35: ’Take unto thee sweet spices, stacte and galbanum; these sweet spices with pure frankincense; of each shall there be a like weight. And thou shalt make of it a perfume, a confection after the art of the apothecary, tempered together, pure and holy.’ For an explanation of these various ingredients, we must refer to their several names in the present work. The further directions are, that this precious compound should be made or broken up into minute particles, and that it should be deposited, as a very holy thing, in the tabernacle ’before the testimony’ (or ark). As the ingredients are so minutely specified, there was nothing to prevent wealthy persons from having a similar perfume for private use: and this, therefore, was forbidden under pain of excommunication: ’Ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the Lord. Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people’ (Exo 30:37-38).

According to Maimonides, the reason for the use of incense was to prevent the stench which would otherwise have been occasioned by the number of beasts every day slaughtered in the sanctuary, and to render the odor of the sanctuary, and of the vestments of those that ministered, exceedingly grateful.

This is very well; and no doubt the use of incense, which we always find in religions where worship is rendered by sacrifice, had its origin in some such considerations. But we are not to lose sight of the symbolical meaning of this grateful offering. It was a symbol of prayer. It was offered at the time when the people were in the posture and act of prayer; and their orisons were supposed to be presented to God by the priest, and to ascend to Him in the smoke and odor of that fragrant offering. This beautiful idea of the incense frequently occurs in Scripture (comp. Psa 141:2; Mal 1:11; Zec 14:16; Act 10:4; Rev 5:8; Rev 8:4).

A dry, aromatic gum, exuding from a tree which grows in Arabia and India. It is called also frankincense, from the freedom with which when burning it gives forth its odors. Other spices were mixed with it to make the sacred incense, the use of which for any other purpose was strictly forbidden, Exo 30:34-38 . To offer incense, among the Hebrews, was an officer peculiar to the priests; for which purpose they entered into the holy apartment of the temple every morning and evening. On the great day of expiation, the high-priest burnt incense in his censer as he entered the Holy of Holies, and the smoke which arose from it prevented his looking with too much curiosity on the ark and mercy seat, Lev 16:13 . The Levites were not permitted to touch the censers; and Korah, Dathan, and Abiram suffered a terrible punishment for violating this prohibition. Incense was especially a symbol of prayer. While it was offered, the people prayed in the court without, and their prayers ascended with the sweet odor of the incense, until the priest returned and gave the blessing. So Christ presents his people and their prayers to God, accepted through his merits and intercession, and gives them the blessing, "Your sins are forgiven; go in peace," Psa 141:2 Luk 2:9 Jer 5:8 8:4. "Incense" sometimes signifies the sacrifices and fat of victims, as no other kind of incense was offered on the altar of burnt-offerings, Psa 66:15 . For a description of the altar of incense, see ALTAR.\par

Incense. From the Latin "to burn".. "A mixture of gums or spices and the like, used for the purpose of producing a perfume when burned;" or the perfume itself of the spices, etc., burned in worship. The incense employed in the service of the Tabernacle walls compounded of the perfumes stacte, onycha, galbanum and pure frankincense. All incense which was not made of these ingredients was forbidden to be offered. Exo 30:9.

Aaron, as high priest, was originally appointed to offer incense each morning and evening. The times of offering incense were specified in the instructions first given to Moses. Exo 30:7-8. When the priest entered the Holy Place with the incense, all the people were removed from the Temple, and from between the porch and the altar. Compare Luk 1:10.

Profound silence was observed among the congregation who were praying without, compare Rev 8:1, and at a signal from the perfect, the priest cast the incense on the fire and, bowing reverently toward the Holy of Holies, retired slowly backward. The offering of incense has formed part of the religious ceremonies of most ancient nations. It was an element in the idolatrous worship of the Israelites. 2Ch 34:25; Jer 11:12; Jer 11:17; Jer 48:35.

It would seem to be symbolical, not of itself, but of that which makes acceptable, the intercession of Christ. In Rev 8:3-4, the incense is of as something distinct from offered with the prayers of, all the saints, compare Luk 1:10 and in Rev 6:8, it is the golden vials, and not the odors or incense, which are said to be the prayers of saints.

Exo 30:1; Exo 30:9; Exo 30:34, etc. The altar of incense was more closely connected with the holiest place than the other things in the holy place, the shewbread table and the candlestick. The incense consisted of four aromatic ingredients (representing God’s perfections diffused throughout the four quarters of the world): stacte (Hebrew nataph, "a drop," the gum that drops from the storax tree, Styrax officinalis, found in Syria; the benzoin, or gum benjamin, is from Java and Sumatra; the liquid storax of commerce is from a different tree, the Liquidambar Syraciflua), onycha (Hebrew: shecheleth, probably the cap of the wing shell, strombus, abounding in the Red Sea, used for making perfumes), galbanum (a yellowish brown gum, imported from Persia, India, and Africa), and pure frankincense (the chief of the aromatic gums: Son 3:6; Mat 2:11; obtained from India through the Sabeans of S. Arabia; the tree is Boswellia thurifera, the native salai; the gum is called oliban, Arabic looban, from whence the Hebrew lebonah comes).

These were "tempered together," Hebrew "salted"; compare Lev 2:13, but that was in the case of offering what was used as food, and salt is not used in compounding the incense of any other people; still God might herein designedly distinguish Israel from other peoples. Salt symbolized incorruptness; the wine of drink offerings, the blood, and the wood, were the only offerings without it. A portion beaten small was to be "put before the testimony in the tabernacle," i.e. outside the veil, before the golden altar of incense; from its relation to the ark thus it became" most holy," as was also the altar of incense (Lev 30:10). This incense was to be kept exclusively for Jehovah; the penalty of making like incense for ordinary perfume was "cutting off." Incense of other ingredients ("strange," Lev 30:9) was forbidden to be offered.

A store of it was constantly kept in the temple (Josephus, B. J., vi. 8, section 3). Aaron originally offered it, but in the second temple one of the lower priests was chosen by lot to offer it daily morning and evening (Luk 1:9). King Uzziah for usurping the office was smitten with leprosy (2Ch 26:16-21). The morning incense was offered when the lamps were trimmed in the holy place, before the sacrifice. Between the earlier and later evenings, after the evening sacrifice and before the drink offerings, the evening incense was Burnt (margin Exo 30:7-8; Rev 8:1; Rev 8:3-5). A part of the temple was devoted to a family, "the house of Abtines," whose duty it was to compound the incense, according to the rabbis. One of the memunnim, or 16 prefects of the temple, had charge of the incense, that it might be always ready.

When the priest entered the holy place with the incense, the people were all put out of the temple, and from between the porch and the altar (Maimonides); Luk 1:10, "the whole multitude ... were praying without, at the time of incense," silently, which accords with Rev 8:1; Rev 8:3. The priest avoided lengthening his stay within, lest the people outside should fear he had been struck dead for some defect in his offering (Lev 16:13). This gives point to Luk 1:21, "the people waited for Zacharias, and marveled that he tarried so long in the temple." On coming forth he pronounced the blessing (Num 6:24-26); the Levites broke forth into sacred song, accompanied by the temple music (Mishna); compare Rev 8:5. On the day of atonement the high priest, after offering the bullock for himself, took incense in his left hand and a golden shovel full of live coals from the western side of the brazen altar in his right, and went into the most holy place, his first entrance there (Lev 16:12-13).

"He shall take a (Hebrew the) censer (see Heb 9:4) full of burning coals of fire from off the altar before the Lord, and his hands full of sweet incense beaten small, and bring it within the veil; and he shall put the incense upon the fire before the Lord, that the cloud of the incense may cover the mercyseat that is upon the testimony, that he die not." In the second temple, where there was no ark, a stone was substituted. The truth symbolized by "incense" is the merit of Christ’s obedience and atoning death. It is this, when it is by faith made the accompanying foundation of our prayers, which makes them rise up to God as a sweet and acceptable perfume. (See CENSER.) (Rev 8:1-5). The incense of the golden altar of incense within the sanctuary had to be lighted from the fire of the atoning altar of burnt offering outside, otherwise the fire was "strange fire". (See ALTAR; ABIHU; NADAB.)

So Christ intercedes now in the heavenly sanctuary as He died for us outside; and the believer’s prayer ascends from his inner heart to God within the heavenly veil, Because it rests on Christ’s atoning sacrifice once for all offered "without the gate" (Heb 13:12). The altar of incense was connected with the altar of burnt offering by its horns being sprinkled with the blood of the sin offering on the altar of burnt offering on the day of atonement (Lev 16:16; Lev 16:18; Exo 30:10). Incense symbolizes not merely prayer, but prayer accepted before God because of atonement: "let my prayer be set forth before Thee as incense, and the lifting up (answering to the rising up of the incense smoke) of my hands as the evening sacrifice" (Psa 141:2).

For prayer was offered by the pious Jews at the times of the morning and evening sacrifices on the altar of burnt offering, which were accompanied with the incense on the altar of incense, thus marking that prayer rests upon propitiation By sacrifice. In Mal 1:11 there is no "shall be" in Hebrew. Probably then the ellipse is to be filled up with is as much as shall be. By the Jews’ wide dispersion already some knowledge of Jehovah was being imparted to the Gentiles, and an earnest existed of the future magnifying of Jehovah’s name among the Gentiles "from the rising of the sun unto the going down of the same." The Gentiles already were having glimmerings of the true light, and in every nation a few were heartily trying to serve God so far as they knew. Their worship, as yet imperfect but sincere, is "pure" in comparison with your "polluted bread" (Mal 1:7; Mal 1:12-15; Act 10:34-35; Act 17:23; Rom 2:14-15; Rom 2:27-29).

The incense which shall yet be offered "in every place" is prayer accepted through Christ (1Ti 2:8). This shall be consummated at Christ’s appearing (Zec 14:9; Zep 3:9). The "pure offering" is the "body, a living sacrifice, holy, acceptable. unto God" (Rom 12:1); the "broken and contrite heart" (Psa 51:17); "praise, the fruit of the lips"; "doing good," and imparting to the needy (Heb 13:10; Heb 13:15-16; 1Pe 2:5; 1Pe 2:12). In Rev 5:8 it is the golden vials not the incense odors (not thumiamata but fialas, hai) which are the prayers of saints. In Rev 8:3-4 the incense is distinct from, yet offered with, their prayers, the angel presenting them before God. It is not said he intercedes for us, still less that we should pray to him to do so; nay this is expressly forbidden (Rev 19:10; Rev 22:8-9).

Incense. The sacred perfume offered to God by burning on the incense altar. The gums which composed it are mentioned in Exo 30:34-38, including salt, for v. 35 reads, "seasoned with salt" in the R. V. Incense was to be burnt on the altar made for the purpose twice a day, in the morning when the lamps were dressed, and also when they were lighted in the evening. It might seem as if this work were restricted to the high priest, Exo 30:7-8; but certainly the ordinary priests are found burning incense, Lev 10:1; and, in later times at least, those who so officiated were chosen by lot, Luk 1:8-9; the people being of course without, v. 10, and probably praying in silence: comp. Rev 8:1; Rev 8:3. There was another solemn burning of incense—and this was the high priest’s peculiar office—on the great day of atonement. Lev 16:13. Jewish writers have said that the incense was to counteract the unpleasant smell which might arise from the carcases of victims. But it had a higher purpose. The psalmist, Psa 141:2, indicates this, his words implying that prayer was in reality what incense was in symbol.

The burning of perfume or incense is always expressed by the word Kathar (קטר), to burn or turn into vapour, the incense being called Kethorethin the Hiphil, the verb is used of the burning of animal sacrifices (see p. 194, note) in the Piel voice it is rendered offer; in connection with incense, in Num 16:40; 1Ch 6:49; Jer 11:12; Jer 11:17; Jer 32:29; and Amo 4:5. The word θυμιάω is generally adopted for it in the LXX. See Rev 5:8; Rev 8:3-4; Rev 18:13, for the use of this word in the N.T. We must distinguish incense from frankincense (levonah), Which was one of its components. The R. V. has corrected the six places where they are conf used by the A. V., namely, Isa 43:23; Isa 60:6; Isa 66:3; Jer 6:20; Jer 17:26; Jer 41:5.

Precise instructions were given as to how the sweet incense was to be made that was burnt in the tabernacle. It was a compound of sweet spices: stacte, onycha, galbanum, and pure frankincense, an equal weight of each. It was to be compounded after the art of the apothecary, tempered together (or salted, marg. ), pure, and holy. No one was to make any like it for their private use: anyone who did so was to be cut off from God’s people. Exo 30:34-38. This incense was to be burnt on the golden altar morning and evening: "a perpetual incense before the Lord." Exo 30:7-8. It expressed the fragrance of the perfections of Christ’s person for God’s delight. It also characterised the worship of the priestly company of those in the light, as Christians are.

The incense was also to be put on burning coals in a censer and carried by the high priest into the most holy place on the Day of Atonement, that the cloud of incense might cover the mercy seat that was upon the testimony, ’that he die not.’ It typified the personal perfection of Him who carried in the blood of atonement. Lev 16:12-13. We find that while the high places remained, incense was burnt there as well as sacrifices offered. 1Ki 22:43, etc. The burning of incense to Baal and other false gods is also often spoken of. Jer 1:16; Jer 7:9, etc. Satan has his incense and perfume, and makes it a delight to his willing devotees.

INCENSE.—The English word comes from the Lat. incensus, ‘burnt’ (incendere, ‘to burn’), and is applied to the materials used for making a perfume which was emitted by the materials being burned. These materials consist of fragrant gums, spices, and scents.

‘Incense’ is the usual translation of θυμιαυα, which occurs in the NT 6 times only: Luk 1:10-11, Rev 5:8; Rev 8:3-4; Rev 18:13. In the passages in Rev. it is always in the plural, and in Rev 18:13 is rendered in Authorized Version by ‘odours.’ θυμιαμα is the LXX Septuagint equivalent of Heb. קִטרָת, which comes from קטר ‘to raise an odour by burning,’ and so ‘to burn incense.’ Cognate Gr. words are θυμιάω, ‘to burn incense,’ Luk 1:9 (ἅτ. λεγ. in NT); and θυμιατήριον, Heb 9:4 ‘censer,’ or ‘altar of incense.’ The root of these words is θύω = (1) ‘to be in heat,’ (2) ‘to burn,’ (3) ‘to sacrifice (by burning)’; see Grimm-Thayer, s.v., and cf. θυμίς and θυμόω. The word θυμίαμα is to be carefully distinguished from λίβανος, ‘frankincense’ (Heb. לְבוֹנָה). The latter was an ingredient of the former. λίβανος is found twice in NT (Mat 2:11 and Rev 18:13, in the latter together with θυμιάματα).

Incense came to be used in connexion with the Levitical worship in the Temple. Special care was to be taken in the making of it (Exo 30:34 f. ^{P [Note: Priestly Narrative.]} ). Several passages in the OT indicate that the Israelites came to regard it (as they did other ceremonies) per se, apart from its spiritual meaning. Hence the denunciations of the prophets (Isa 1:13 etc.). In the NT it is referred to only in connexion with the daily service of the Temple (Luke 1), and also as part of the symbolical heavenly worship in the Apocalypse. In Rev 5:8; Rev 8:3-4 it is associated with the prayers of the saints; in Rev 5:8 apparently being identified with the prayers, and in Rev 8:3-4 added to the prayers (cf. ταῖς προσευχαῖς in both verses), as though to render them acceptable. Revised Version NT 1881, OT 1885 ‘with’ in Rev 8:4 seems impossible.

The symbolism seems to be generally that of worship, which, like incense, ascends from earth to heaven. In Psa 141:2 prayer is thus likened to incense. Godet (on Luk 1:10) thinks there was a close connexion between the two acts of burning incense and offering prayer.

‘The one was the typical, ideal, and therefore perfectly pure prayer; the other the real prayer, which was inevitably imperfect and defiled. The former covered the latter with its sanctity, the latter communicated to the former its reality and life. Thus they were the complement of each other.’

Incense is used in worship in the Greek and Roman Catholic Churches, and by some congregations in the Anglican Church. Its earliest use in the Christian Church seems to have been as a fumigant (so Tertullian). No liturgical use is known for at least 4 if not 5 centuries. Up till then it was regarded as a relic of heathenism. As the Holy Communion came to be regarded as a sacrifice, and in some respects analogous to the Jewish sacrifices, incense became gradually associated with Christian worship. It is at least noteworthy that there is an entire absence of any reference to incense in the Christian Church of the NT in Acts and the Epistles, the only allusions being those in the symbolism of the Apocalypse. May not this be rightly regarded as an argumentum e silentio? Having the substance, what need is there of the shadow? (Joh 4:23-24).

Literature.—Artt. ‘Incense,’ ‘Frankincense’ in Hasting’s Dictionary of the Bible ; ‘Incense’ in Smith’s DC^{A [Note: CA Dictionary of Christian Antiquities.]} ; Godet and Plummer on Luk 1:9-11; Speaker’s Com. on Rev 5:8; Rev 8:3; Rev 18:13.

W. H. Griffith Thomas.

By: Immanuel Benzinger, Judah David Eisenstein, Executive Committee of the Editorial Board.

An aromatic substance which exhales perfume during combustion; the odor of spices and gums burned as an act of worship. In ancient times, on account of the extreme heat of the Orient, incense was used, as it is to-day, to a much greater extent in the East than in the West. "Ointment and perfume rejoice the heart," says Prov. xxvii. 9. Garments were perfumed to such an extent that an old marriage song (Ps. xlv. 9 [A. V. 8]) could say of the royal bridegroom, "All thy garments smell of myrrh, and aloes, and cassia." Beds were perfumed with "myrrh, aloes, and cinnamon" (Prov. vii. 17). The bride in Cant. iii. 6 was perfumed with all sorts of incense; and noble guests were honored by being sprinkled with perfume or incense (Luke vii. 46; comp. Lane, "Manners and Customs of the Modern Egyptians," iii. 8). It was customary among noble Jews to pass incense ("mugmar") around on a brazier after meals (comp. Ber. vi. 6).

Sacrifices of Incense.

Under these circumstances the use, with sacrifices, of spices and perfumes that were burned as incense seems a matter of course. It is an open question whether the ancient Hebrews ascribed to this incense any special efficacy in banning demons (comp. Tobit vi. 1-7); but in any case the offering of incense was widely practised in the ancient Oriental religions. That it was a common adjunct of Egyptian worship is evident from the fact that in the representations of worship the king is nearly always pictured with a censer in his hand offering incense. Enormous quantities of spices were used for this purpose every year by the temples. According to one list, King Rameses III. presented during the thirty-one years of his reign 368,461 jars and 1,933,766 pieces of incense, honey, and oil (Erman, "Egypten," p. 407). Incense is mentioned just as frequently in the Babylonian-Assyrian cult. According to Herodotus (i. 183), at the great yearly feast of Bel 1,000 talents (58,944 kg.) of incense were burned on his great altar.

In Israelitish Cult.

It might be inferred from the foregoing, as a matter of course, that incense was also used in the cult of Israel. The offering of incense is not, however, mentioned till a comparatively late date in the Old Testament. Occupying a prominent position in the sacrificial legislation of the middle Pentateuch, this sacrifice is mentioned seldom, if at all, in the historic and prophetic books. This is all the more remarkable since the Israelites must from early times have been acquainted with the ingredients themselves, the fragrant gums, etc. The caravans that carried the spices of Syria to the Egyptian markets went by way of Palestine (Gen. xxxvii. 25); and the spices of southern Arabia were brought by Solomon to Jerusalem (I Kings x. 10 et seq.). Nevertheless no trace can be found in Hebrew literature of the offering of incense in the time of the early kingdom; nor is it represented as a regular and especially important part of worship, as it became in later times. Although the noun "ḳeṭoret" and the verb "ḳaṭar" ("kiṭṭer," "hiḳṭir") occur, they do not designate incense burnt on the altar and its offering, as in the sacrificial legislation. "Ḳeṭoret" is rather a general term for the burning sacrifice and the sacrificial odor; and in the same way "ḳaṭar" is used as an entirely general term for the burning of any gift on the altar (comp. Amos iv. 5; Hosea iv. 13, xi. 2).

This can not be accidental; for there is likewise no mention of the offering of incense in those passages where it might be expected. The Prophets refer more than once to the vain endeavors of the people to gain Yhwh's favor. They enumerate all the things that the people are doing, and all the gifts they offer, including even their own children; but nowhere is there an allusion to the holy sacrifice of incense (comp. Amos iv. 4 et seq., v. 21 et seq.; Isa. i. 11 et seq.; Micah vi. 6 et seq.). Jeremiah is the first to say, in such an enumeration, "To what purpose cometh there to me incense from Sheba and the sweet cane from a far country?" (Jer. vi. 20; comp. ib. xli. 5). It is clearly evident that the offering of incense is here still considered as something rare and precious, because the material of the incense comes from a far country and is valuable. Similarly, Isaiah says (xliii. 23 et seq.), "I have not caused thee to serve with an offering, nor wearied thee with incense." From this time onward, however, the offering of incense is mentioned much more frequently, and especially often in Chronicles. In view of these facts it may be assumed that the incense-offering was not frequent in the time of the Earlier Prophets, becoming more popular only in the time of Jeremiah, and that it did not become important as the most holy of offerings until the post-exilic period.

Legal Ordinances.

In the sacrificial legislation of the Pentateuch the incense-offering is mentioned both as a concomitant of other offerings and by itself. As regards the former, every meat-offering ("minḥ?ah") required the addition of incense, which was burned, under the name of "azkarah," on the great altar with a certain part of the flour. The sacrifice of the twelve loaves of showbread was also combined with an incense-offering; according to later sources (Josephus, "Ant." iii. 10, § 7; Men. xi. 5, 7, 8), two golden bowls were placed upon the table of the showbread. When the stale loaves were taken away on the Sabbath, to be replaced by new ones, the old incense was burned in the fire of the great altar of burnt offering (Lev. xxiv. 7-9). The incense-offering was omitted only in two cases—with the sin-offering of the poor (Lev. v. 11-13) and with the meat-offering of the lepers (Lev. xiv. 10, 20).

The independent incense-offering ("tamid") was brought twice every day, in the morning and in the evening, corresponding to the daily morning and evening sacrifices on the altar of burnt offering. The ordinance regarding the tamid prescribes that when the priest dresses the lamps in the morning he shall burn incense, and also when he lights the lamps at even ("ben ha-'arbayim"; Ex. xxx. 7-9). This reference was considered obscure even in early times; the Samaritan and Karaitic interpretation, that it refers to the time from sunset to complete darkness, i.e., twilight, is most probably the correct one. An independent incense-offering was prescribed also for the Day of Atonement. On this day the high priest himself was required to burn the incense in the censer in the Holy of Holies (see Censer), not, as usually, on the altar of incense (Lev. xvi. 12).

Importance of the Sacrifice.

The importance ascribed to the incense-offering is evident from the special sanctity characterizing the sacrifice. It is the high prerogative of the priesthood to offer it. Uzziah is severely punished for presuming upon this prerogative (II Chron. xxvi. 16); and the Levites who attempt to bring this offering without being entitled to do so suffer death (Num. xvi. 6 et seq., 17 et seq.). But the two priests entitled to perform the service, Aaron's sons Nadab and Abihn, also perished when they committed an error in offering this most holy sacrifice by putting profane fire into their censers instead of fire from the altar of burnt offering (Lev. x. 1 et seq.). In the Law itself it is denounced as a sin deserving death if any one takes of the holy incensefor profane purposes, or even makes incense according to the special receipt for holy incense; and similarly if any one uses for the offering incense other than that prescribed by law (Ex. xxx. 34-38).

Composition of the Holy Incense.

The receipt for making the holy incense, given in Ex. xxx. 34-38, names four ingredients: (1) "naṭaf" (A. V. "stacte"), probably storax-gum, the Rabbis taking it to be balsam; (2) "sheḥelet" (A. V. "onycha"), the fragrant operculum of a species of shell found in the Red Sea, and still used in the East for incense and medicine; (3) "ḥelbenah" (A. V. "galbanum"), a species of gum, according to ancient authorities the product of narthex, and according to the modern view that of the ferula herb; (4) "lebonah" (A. V. "frankin-cense"), the resin of the olibanum-tree, i.e., one of the various species of Boswellia indigenous to Arabia Felix. The same quantity of each is to be taken and, mixed with salt, made into a confection.

In the later tradition (Ker. vi. a, b; comp. Maimonides, "Yad," Kele ha-Miḳdash, ii. 1-5; on the Arabic words used by Maimonides see Bacher, "Aus dem Wörterbuche Tanchum Jeruschalmi's," p. 122) these four spices were not regarded as sufficient, and seven others were added, namely: myrrh ("mor"), cassia ("ḳeẓi'ah"), the flower of nard ("shibbolet nerd"), saffron ("karkom"), kostus ("ḳoshṭ"), cinnamon ("ḳinnamon"), and cinnamon-bark ("kinashah"). Josephus ("B. J." v. 5, § 5) speaks of thirteen ingredients; this agrees with the fact that in other sources Jordan amber ("kippat ha-Yarden") and a herb now unknown, which caused the smoke to rise (hence called "ma'aleh 'ashan"), are mentioned. Salt is omitted in these lists, a very small quantity being added (¼ kab to the incense used for the whole year). But only the salt of Sodom ("melaḥ Sedomit") might be used.

Three hundred and sixty-eight minas of incense were prepared once a year, in the Temple, one for each day and three extra for the sacrifice of the Day of Atonement. Some of the ingredients had to be specially prepared, as, for example, the onycha, which was first soaked in Cyprus wine to take away the tartness. Great care was bestowed upon the comminuting of the ingredients, each of which was pounded by itself; and the man who performed that work incited himself by repeating the words, "hadeḳ heṭeb" = "make it very fine." The incense was pounded in the mortar twice a year, and required care otherwise. On damp days it was piled up; on warm, dry days it was spread out for drying. In Herodian times the preparation of the incense was a kind of privilege retained in the family of Abtinas, which was thought to be in possession of special directions for making it. They were particularly credited with knowing how to cause the smoke of the incense-offering to rise in the form of the stem of a date-tree.

I. Be.

When it reached the ceiling it spread out and descended, and covered the whole space. The smoke from incense prepared by other apothecaries spread irregularly as it rose. The family would not divulge the secret of its art, and was consequently driven from office. Apothecaries from Alexandria were sent for who were proficient in incense-making; but they could not secure smoke which rose regularly. The Abtinases were, therefore, recalled, but they demanded double the pay they had previously received (Yoma 38b; Yer. Yoma iii. 9). They gave as a reason for their secrecy that, anticipating the destruction of the Temple, they feared the secret might be used later in idolatrous services (Yer. Sheḳ. v. 1). The Rabbis, however, severely criticized the Abtinases for their selfishness. The Mishnah records their name as infamous (Yoma iii., end). R. Johanan b. Nari tells of meeting an old man of the Abtinas family carrying a scroll containing a list of the ingredients used in the composition of the incense; the old man surrendered the scroll to R. Johanan, "since the Abtinases were no longer trustworthy." When R. Akiba heard of this he shed tears, and said: "From now we must never mention their name with blame" (Yer. Sheḳ. v. 1).

J. D. E.The Ritual of the Offering.

Apparently incense was generally offered in a pan ("maḥtah"), which the priest carried in his hand. In such a pan Aaron carried the incense that he offered for the sins of the people (Num. xvii. 11-12 [A. V. xvi. 46-47]). Each of Aaron's sons had his own pan (Lev. x. 1 et seq.); and the rebellious Levites also sacrificed incense on pans, which were subsequently used to cover the altar of burnt offering of the Tabernacle (Num. xvii. 4 [A. V. xvi. 39]). It would thus appear that every priest had his censer (comp. Egyptian illustrations). In the Jewish statutory sacrificial ritual, on the introduction of a special incense altar this custom was set aside, surviving only in the ritual of the Day of Atonement. On that day the priest entered the Holy of Holies, carrying in his right hand the pan for the incense, filled with live coals, and in his left hand a spoonlike vessel, called "kaf," containing the incense. After placing both of these utensils on the floor, the high priest took the incense from the kaf with the hollow of his hand, not with his fingers, and heaped it upon the pan containing the coals. It was considered especially difficult to take the incense up thus without spilling any (Lev. xvi. 12; comp. Yoma i. 5, 47b).

In later times a special altar for the incense-offering was introduced, and this, more than anything else, shows the great importance that was ascribed to the offering. The assumption that the incense-altar mentioned in the Law is of later origin is supported by the passages quoted above, where it is expressly said that the holy sacrifice of incense was not burned on a special altar, but in the censers of the priests. It must, moreover, be noted that this altar is not mentioned in the account of the building and arrangement of the Tabernacle, being referred to only in Ex. xxx. 1 et seq. Reference to it was similarly added later in the account of the building of the Temple. Otherwise these points of criticism need not be discussed here. According to the description in I Kings vi. 20-22, vii. 48, the altar in the Temple consisted of a table of cedar-wood overlaid with gold. It stood in the sanctuary, near the entrance to the Holy of Holies. The fact that in theEpistle to the Hebrews (Heb. ix. 4) this altar was included in the Holy of Holies shows how sacred it was considered to be.

In the course of time the ritual became increasingly complicated. According to the Talmud (Tamid iii. 6, vi. 1-3), the ceremony was as follows: After completing the preparations for the morning's burnt offering, such as the cleaning of the altar, etc., two priests removed the ashes from the altar of burnt offering and the lamps; then the sacrificial animals were killed; lots were drawn to decide which priest should offer the incense; and then followed the preparations for the sacrifice. A priest took live coals from the altar of burnt offering in a silver brazier ("maḥtah") and placed them on the incensealtar. The officiating priest then entered the sanctuary, carrying the incense in a jar ("bazak"), which he held over a shallow spoon-shaped utensil (kaf) to prevent any grains from dropping on the floor from the heaped jar; and when the command "burn the incense" issued from the chamber of the priests he spread upon the coals the incense in the jar. An assisting priest held the spoon; he was also to pour into the hollow hand of the officiant any grains that might drop into the spoon. Both priests then left the sanctuary. It is expressly stated that none of the other priests was to be present, and that no other person might be in the sanctuary. After the incense had been consumed the pieces of the tamid were placed on the altar of burnt offering.

Significance of the Incense-Offering.

The importance of the incense-offering is evident from what has been said above regarding its origin. Whatever was pleasing to men was offered to the Deity also; and as men were honored with incense, to the Deity was paid similar honor. This explanation is entirely sufficient. It was natural that the rising smoke should be regarded as the symbol or vehicle of prayer (thus, perhaps, may be interpreted Ps. cxli. 2; comp. Rev. v. 8). But all other symbolical interpretations are far-fetched and not supported by the ancient sources, as, for example, the opinion of Josephus ("B. J." v. 5, § 5) that the thirteen ingredients, which come from the sea, the desert, and the fertile country, are meant to signify that all things are God's and are intended for His service; or the view of Philo, that the four ingredients mentioned in the Law symbolize the four elements, water, earth, fire, and air, which combined represent the universe.

I. Be.

Maimonides regards the incense-offering as designed originally to counteract the odors arising from the slaughtered animals and to animate the spirit of the priests ("Moreh," iii., ch. 45, p. 69, ed. Schlosberg, London, 1851). The incense was also considered as an antidote against the plague. The reciting of the incense chapter () after Psalm cxlv. prevents death from entering the house (comp. Num. xvii. 12, Hebr.; Zohar, s.v. "Pineḥas," p. 224a). This passage of the Talmud is now incorporated in some prayer-books.

J. D. E.

Bibliography:

Maimonides, Yad. Temidin u-Musafin, iii. 1 et seq. (comp. ib. Kele ha-Miḳdash, ii. 1-5);

Benzinger, Arch.;

Nowack, Hebr. Archäologie;

the commentaries to Ex. xxx.;

Delitzsch, in Riehm's Handwörterb. des Biblischen Alterthums;

Selbie, in Hastings, Dict. Bible, ii. 467 et seq.;

G. F. Moore, in Cheyne and Black, Encyc. Bibl. ii. 2165 et seq.

INCENSE.—(1) lebônâh, which should always be tr. [Note: translate or translation.] ‘frankincense’ (wh. see). It was burnt with the meat-offering (Lev 2:1-2; Lev 2:15-16; Lev 6:15 etc.), and offered with the shewbread (Lev 24:7-9). (2) qetôreth, lit. ‘smoke,’ and so used in Isa 1:13, Psa 66:15; Psa 141:2; used for a definite substance, Lev 10:1, Eze 8:11 etc. (3) thumiama (Gr.), Luk 1:10, Rev 5:8; Rev 8:3; Rev 18:13. The holy incense (Exo 30:34) was made of stacte, onycha, galbanum, and frankincense, but the incense of later times, which was offered daily (Jdt 9:1, Luk 1:8-10), was more complicated. According to Josephus, it had thirteen constituents (BJ V. v. 5). Incense was originally burned in censers, but these were latterly used only to carry coals from the great altar to the ‘altar of incense.’

E. W. G. Masterman.

A granulated aromatic resin obtained from certain trees in eastern and tropical countries. When blessed, it becomes a sacramental. It is sprinkled upon a glowing coal in a covered vessel called a censer, and emits a fragrant smoke. The incense is kept in a vessel known as a "boat," from its shape. Incense has been used in many lands, in worship, and to do honor to kings. In Christian churches of the East its use probably began before the 5th century. In the Latin Rite it is used at Solemn Masses, and at certain other services. Five grains of incense, each incased in a piece of wax resembling a nail, are inserted in the paschal candle, symbolic of the Five Wounds of Our Risen Saviour. When an altar or an altar-stone is consecrated, grains of incense are burned upon it, and other grains are put into the "sepulcher" or cavity in the stone, containing the relics of saints. Incense is a symbolic sacramental. Its burning signifies zeal; its fragrance, virtue; and its rising smoke, prayer going up before the Throne of God.

(Lat. thus, Gr. thumiama), an aromatic substance which is obtained from certain resinous trees and largely employed for purposes of religious worship. The word is also used to signify the smoke or perfume arising from incense when burned.NATUREIn ancient times incense was furnished by two trees, viz. the Boswellia sacra of Arabia Felix, and the Boswellia papyrifera of India, both of which belong to the Terebinthian family. Mention is made of it in Num., vii, 14; Deut., xxxiii, 10, etc. It was procured from the bark much as gum is obtained at present. To enhance the fragrance and produce a thicker smoke various foreign elements were added (cf. Josephus, "Bella Jud.", V, 5). These ingredients generally numbered four, but sometimes as many as thirteen, and the task of blending them in due proportion was assigned under the Old-Law ordinances to particular families (Cant., iii, 6).USEThe use of incense was very common. It was employed for profane purposes as an antidote to the lassitude caused by very great heat, as perfumes are now used. Mention of its introduction into pagan worship is made by classical writers (cf. Ovid, "Metamorph.", VI, 14, Virgil, "AEneid", I, 146). Herodotus testifies to its use among the Assyrians and Babylonians, while on Egyptian monumental tablets kings are represented swinging censers. Into the Jewish ritual it entered very extensively, being used especially in connexion with the eucharistic offerings of oil, fruits, and wine, or the unbloody sacrifices (Leviticus 6:15). By the command of God Moses built an altar of incense (cf. Ex.. xxx), on which the sweetest spices and gums were burned, and to a special branch of the Levitical tribe was entrusted the office of daily renewal (1 Chronicles 9:29).When, exactly, incense was introduced into the religious services of the Church it is not easy to say. During the first four centuries there is no evidence for its use. Still, its common employment in the Temple and the references to it in the New Testament (cf. Luke 1:10; Revelation 8:3-5) would suggest an early familiarity with it in Christian worship. The earliest authentic reference to its use in the service of the Church is found in Pseudo-Dionysius ("De Hier. Ecc.", III, 2). The Liturgies of Sts. James and Mark -- which in their present form are not older than the fifth century -- refer to its use at the Sacred Mysteries. A Roman Ordo of the seventh century mentions that it was used in the procession of the bishop to the altar and on Good Friday (cf. "Ordo Romanus VIII" of St. Amand). The pilgrim Etheria saw it employed at the vigil Offices of the Sunday in Jerusalem (cf. Peregrinatio, II). Almost all Eastern liturgies bear witness to its use in the celebration of the Mass, particularly at the Offertory. In the Roman Church incensation at the Gospel of the Mass appears very early -- at the Offertory in the eleventh, and at the Introit in the twelfth century, at the Benedictus and Magnificat of the canonical Hours about the thirteenth century, and, in connexion with the Elevation and Benediction of the Blessed Sacrament, about the fourteenth century. "Ordo Romanus VI" describes the incensation of the celebrant, and in the time of Durandus (Rat. off. Div.) the assisting clergy were incensed. In the present discipline of the Western Church incense is used at solemn Mass, solemn blessings, functions, and processions, choral offices, and absolutions for the dead. On these occasions persons, places, and things such as relics of Christ and the saints, crucifix, altar, book of Gospels, coffin, remains, sepulchre, etc. are incensed. When used the incense is generally burned. There are two cases, however, when it is not consumed: the grains put into the Pascal candle and the grains put into the sepulchre of consecrated altars. At Mass incense is generally blessed before use.SYMBOLISM AND MANNER OF INCENSINGIncense, with its sweet-smelling perfume and high-ascending smoke, is typical of the good Christian’s prayer, which, enkindled in the heart by the fire of God’s love and exhaling the odour of Christ, rises up a pleasing offering in His sight (cf. Amalarius, "De eccles. officiis" in P.L., CV). Incensing is the act of imparting the odour of incense. The censer (q.v.) is held in the right hand at the height of the breast, and grasped by the chain near the cover; the left hand, holding the top of the chain, is placed on the breast. The censer is then raised upwards to the height of the eyes, given an outward motion and slightly ascending towards the object to be incensed, and at once brought back to the starting point. This constitutes a single swing. For a double swing the outward motion should be repeated, the second movement being more pronounced than the first. The dignity of the person or thing will determine whether the swing is to be single or double, and also whether one swing or more are to be given. The incense-boat is the vessel containing the incense for immediate use. It is so called from its shape. It is generally carried by the thurifer in the disengaged hand.-----------------------------------P. MORRISROE Transcribed by Kevin Cawley The Catholic Encyclopedia, Volume VIICopyright © 1910 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, June 1, 1910. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York

in´sens (קטרה, ḳ^eṭōrāh; in Jer 44:21, קטּר, ḳiṭṭēr; in Mal 1:11, קטר, ḳāṭar, “In every place incense shall be offered unto my name”; the word לבונה, l^ebhōnāh, translated “incense” in several passages in Isa and Jer in the King James Version, is properly “frankincense,” and is so rendered in the Revised Version (British and American)): The offering of incense, or burning of aromatic substances, is common in the religious ceremonies of nearly all nations (Egyptians, Babylonians, Assyrians, Phoenicians, etc.), and it is natural to find it holding a prominent place in the tabernacle and temple-worship of Israel. The newer critical theory that incense was a late importation into the religion of Israel, and that the altar of incense described in Exo 30:1 is a post-exilian invention, rests on presuppositions which are not here admitted, and is in contradiction to the express notices of the altar of incense in 1Ki 6:20, 1Ki 6:22; 1Ki 7:48; 1Ki 9:25; compare 2Ch 4:19 (see discussion of the subject by Delitzsch in Luthardt’s Zeitschrift, 1880, 113ff). In the denunciation of Eli in 1Sa 2:27, the burning of incense is mentioned as one of the functions of the priesthood (1Sa 2:28). The “smoke” that filled the temple in Isaiah’s vision (Isa 6:4) may be presumed to be the smoke of incense. The word k^eṭōrāh itself properly denotes. “smoke.” For the altar of incense see the article on that subject, and TABERNACLE and TEMPLE. The incense used in the tabernacle service - called “sweet incense” (k^eṭōreth ha-ṣammı̄m, Exo 25:6, etc.) - was compounded according to a definite prescription of the perfumes, stacte, onycha, galbanum and pure frankincense (Exo 30:34 f), and incense not so compounded was rejected as “strange incense” (k^eṭōrāh zārāh, Exo 30:9). In the offering of incense, burning coals from the altar of burnt offering were borne in a censer and put upon the altar of incense (the “golden altar” before the oracle), then the fragrant incense was sprinkled on the fire (compare Luk 1:9 f). Ample details of the rabbinical rules about incense may be seen in the article “Incense,” in DB. See CENSER.

Figuratively, incense was symbolical of ascending prayer. The multitude were praying while Zacharias offered incense (Luk 1:10, θυμίαμα, thumı́ama), and in Rev 5:8; Rev 8:3 f, the incense in the heavenly temple is connected and even identified (Rev 5:8) with “the prayers of the saints.”

(èõìßáìá, generally plural)

The burning of aromatic substances on the altar of incense was part of the daily Temple-ritual, and the office for each occasion was assigned by lot to a priest who had never before enjoyed the honour. The moment for the beginning of the rite was carefully fixed, and served to mark the time of day. When the cloud of fragrant smoke ascended, the people outside the Temple bowed in prayer, in accordance with the ancient association of prayers and incense (Psa_141:2). In the primitive Semitic cultus the perfume which rose into the upper air was supposed to give a sensuons pleasure to the Deity; but when more spiritual thoughts of the Divine nature and character prevailed, the incense, if it was to be retained, had to be regarded as a symbol of the prayers breathed from earth to heaven. In Rev_5:8 f. (which may, however, be a gloss) the golden bowls full of incense are expressly identified with the prayers of the saints. In Rev_8:4 the smoke of incense goes up before God out of the angel’s hand for [so Revised Version margin, more accurate than with, Revised Version ] the prayers of the saints. Some interpreters think that the incense added by the angel is here supposed to give some kind of efficacy to the prayers; but, while interceding angels and archangels appear in the Book of Enoch (9:3-11, 15:2, 40:7, 47:2, 104:1), the thought in Rev. is probably no more than that the prayers of earth are ratified in heaven. The prophet’s symbolism indicates that the saints are praying for things agreeable to God’s will, so that their petitions cannot fail to be granted.

James Strahan.

(Matt 2)

- see Gold, Incense, Myrrh

Exo 30:1 (c) A figure of the sweet, fragrant life of the Lord JESUS offered up to GOD during His life of suffering and death of agony wherein and wherewith GOD was well pleased.

(Strange)

Exo 30:9 (c) In this case, the strange incense is a figure of human activities and religious performances which are offered to GOD for His acceptance in competition with and instead of the life of the Lord JESUS. It is human merit substituted for CHRIST’s merit.

Incense was a substance produced by grinding and blending certain spices. When burnt it gave off thick white smoke and a strong smell, characteristics that gave incense its ceremonial usefulness.

Part of Israel’s religious ritual was to burn incense on the altar inside the tabernacle in a symbolic offering of prayer to God (Exo 30:1; Psa 141:2; Rev 8:3; cf. Mal 1:11). In addition to burning incense at certain ceremonies (e.g. Lev 16:12-13), the priests burnt incense every morning and evening, to symbolize before God the unceasing devotion of his people (Exo 30:7-8; Luk 1:10).

Israel’s law allowed only the priests to burn incense (Exo 30:7-9; Num 3:10). This restriction prompted Korah and other Levites to rebel against Moses and Aaron. Moses tested them by telling them to burn incense to see whether God approved. The outcome was that God destroyed them in a fiery judgment (Num 16:1-11; Num 16:35).

The art of preparing incense was well known in Egypt and Arabia, and the Israelites had apparently learnt such skills from these people. But the formula God gave to Moses was to be used only for the incense of the tabernacle (Exo 30:34-38). One ingredient of the incense, frankincense, was also burnt with the cereal offering, and was placed on the sacred bread that was kept inside the tabernacle (Exo 30:34; Lev 6:15; Lev 24:7). The wise men who visited the baby Jesus presented frankincense as an expression of their homage (Mat 2:11).

Spices used in the making of incense came from the gum of certain trees and from various plants and herbs (Song of Son 4:14). Some of these were grown locally, but many were imported from the east and were an important source of income for ancient traders (Gen 37:25; Song of Son 3:6; Isa 60:6; Jer 6:20). (For details of the ointments, medicines, cosmetics and perfumes that were made from spices and vegetable oils see OIL; SPICES.)

Special dried tree sap that was

burned to make a sweet-smelling smoke

and offered as a gift to God.