Frankincense:
(Heb. lebonah; Gr. libanos, i.e., "white"), an odorous resin imported from Arabia (Isa 60:6; Jer 6:20), yet also growing in Palestine (Sgs 4:14). It was one of the ingredients in the perfume of the sanctuary (Exd 30:34), and was used as an accompaniment of the meat-offering (Lev 2:1,16; 6:15; 24:7). When burnt it emitted a fragrant odour, and hence the incense became a symbol of the Divine name (Mal 1:11; Sgs 1:3) and an emblem of prayer (Psa 141:2; Luk 1:10; Rev 5:8; 8:3).
This frankincense, or olibanum, used by the Jews in the temple services is not to be confounded with the frankincense of modern commerce, which is an exudation of the Norway spruce fir, the Pinus abies. It was probably a resin from the Indian tree known to botanists by the name of Boswellia serrata or thurifera, which grows to the height of forty feet.
Frankincense:
frants'-in-sens (lebhonah, from root meaning "whiteness," referring to the milky color of the fresh juice: Ex 30:34; Le 2:1 f, 15 f; 5:11; 6:15; 24:7; Nu 5:15; 1Ch 9:29; Ne 13:5,9; So 3:6; 4:6,14; Isa 43:23; 60:6; 66:3; Jer 6:20; 17:26; 41:5; translated in the last six references "incense" in the King James Version, but correctly in the Revised Version (British and American); libanos: Mt 2:11; Re 18:13. The English word is derived from old French franc encens, i.e. "pure incense"): The common frankincense of the pharmacopeas is a gum derived from the common fir, but the frankincense of the Jews, as well as of the Greeks and Romans, is a substance now called Olibanum (from the Arabic el luban), a product of certain trees of the genus Boswellia (Natural Order, Amyridaceae), growing on the limestone rocks of south Arabia and Somali-land (Isa 60:6; Jer 6:20). The most important species are B. Carteri and B. Frereana. Some of the trees grow to a considerable height and send down their roots to extraordinary depths. The gum is obtained by incising the bark,
and is collected in yellowish, semitransparent tears, readily pulverized; it has a nauseous taste. It is used for making incense for burning in churches and in Indian temples, as it was among the Jews (Ex 30:34). See INCENSE. It is often associated with myrrh (So 3:6; 4:6) and with it was made an offering to the infant Saviour (Mt 2:11). A specially "pure" kind, lebhonah zakkah, was presented with the shewbread (Le 24:7).
Written by E. W. G. Masterman
Frankincense: An Ingredient of the Sacred Oil
Exd 30:34
Frankincense: Used With
Showbread,
Lev 24:7;
with meat offerings,
Lev 2:1, 2, 15, 16; 6:15.
Frankincense: Prohibited
in sin offerings when they consist of turtledoves or pigeons,
Lev 5:11;
in making an offering of memorial,
Num 5:15.
Frankincense: A Perfume
Sgs 3:6
Frankincense: Commerce In
Rev 18:11-13
Frankincense: Used as an Incense
Isa 43:23; 60:6; 66:3; Jer 6:20
Frankincense: Gift Of
Mat 2:11
Frankincense:
from a Semitic verb signifying "to be white," is a vegetable resin, bitter and glittering, obtained by incisions in the bark of the arbor thuris, "the incense tree," and especially imported through Arabia; it was used for fumigation at sacrifices, Exd 30:7, etc., or for perfume, S. of Sol., 3:6. The Indian variety is called looban. It was among the offerings brought by the wise men, Mat 2:11. In Rev 18:13 it is listed among the commodities of Babylon. The "incense" of Rev 8:3 should be "frankincense." Cp. INCENSE.
Frankincense:
a vegetable resin, brittle, glittering, and of a bitter taste, used for the purpose of sacrificial fumigation (Exodus 30:34-36). It was called frank because of the freeness with which, when burned, it gives forth its odor. It burns for a long time, with a steady flame. It is obtained by successive incisions in the bark of a tree called Arbor thuris. The first incision yields the purest and whitest resin, while the product of the after incisions is spotted with yellow, and loses its whiteness altogether as it becomes old. The Hebrews imported their frankincense from Arabia (Isaiah 60:6; Jeremiah 6:20) and more particularly from Saba; but it is remarkable that at present the Arabian libanum or olibanum is a very inferior kind, and that the finest frankincense imported into Turkey comes through Arabia from the islands of the Indian Archipelago. There can be little doubt that the tree which produces the Indian frankincense is the Boswellia serrata of Roxburgh, or Boswellia thurifera of Colebrooke, and bears some resemblance when young to the mountain ash. It grows to be forty feet high.
Incense:
in'-sens (qeTorah; in Jer 44:21, qiTTer; in Mal 1:11, qaTar, "In every place incense shall be offered unto my name"; the word lebhonah, 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 Ex 30:1 ff 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 6:20,22; 7:48; 9:25; compare 2Ch 4:19 (see discussion of the subject by Delitzsch in Luthardt's Zeitschrift, 1880, 113 ff). In the denunciation of Eli in 1Sa 2:27 ff, the burning of incense is mentioned as one of the functions of the priesthood (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 keTorah 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" (keToreth ha-cammim, Ex 25:6, etc.)-was compounded according to a definite prescription of the perfumes, stacte, onycha, galbanum and pure frankincense (Ex 30:34 f), and incense not so compounded was rejected as "strange incense" (keTorah zarah, Ex 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 Lu 1:9 f). Ample details of the rabbinical rules about incense may be seen in the article "Incense," in DB.
Figuratively, incense was symbolical of ascending prayer. The multitude were praying while Zacharias offered incense (Lu 1:10, thumiama), and in Re 5:8; 8:3 f, the incense in the heavenly temple is connected and even identified (5:8) with "the prayers of the saints."
Written by James Orr
See CENSER
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