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The smoke of burning incense is interpreted by both the Western Catholic and Eastern Christian churches as a symbol of the prayer of the faithful rising to heaven. [4] This symbolism is seen in Psalm 141 (140), verse 2: "Let my prayer be directed as incense in thy sight: the lifting up of my hands, as evening sacrifice." Incense is often used ...
The incense offering (Hebrew: קְטֹרֶת qəṭōreṯ) in Judaism was related to perfumed offerings on the altar of incense in the time of the Tabernacle and the First and Second Temple period, and was an important component of priestly liturgy in the Temple in Jerusalem.
The incense used had to be made according to a specific formula (Exodus 30:34–35), and no other incense was permitted (Exodus 30:9). According to Jewish tradition, the incense was made by the Avtinas family, who closely guarded its secret. The offering of incense also had to be seasoned with salt.
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After the psalms, there is a reading from the Bible. Following the reading, there is a short responsory consisting of a verse, a response, the first half only of the Gloria Patri, and then the verse again. The Magnificat follows – the canticle of the Blessed Virgin Mary from the Luke 1:46–55 – the key daily canticle of Vespers.
Although the frankincense from the Sabeans in South Arabia is a prescribed ingredient for incense (Exodus 30:34–38) and the sweet cane ("aromatic grasses") an ingredient for the anointing oil (Exodus 30:23), it is later explained in Jeremiah 7:21–24 that the use of those for worship can only work when 'meshed with a more broadly based ...
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Lucas records an “instance of labdanum having been found in connection with ancient Egypt [which] is a specimen of Coptic incense of the seventh century from Faras near Wadi Halfa. [76] Martin Luther, in co-operation with Bible expert and Greek scholar Philipp Melanchton, rejected the operculum theory in favor of onycha being a plant product ...
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