MESSAGE 169 the INCENSE (3) 1. What Does Stacte Signify? 2. What Is

Total Page：16

File Type：pdf, Size：1020Kb

MESSAGE 169 THE INCENSE (3) 1. What does stacte signify? 2. What is the basic need for both God’s coming to us and for our going to God? 3. What is the significance of the root of the Hebrew word for stacte? 4. What does the word onycha denote and how does it signify the Lord’s redemption? 5. What do the root of Hebrew word for galbanum and its word ending mean? 6. What are the significances of the three strange functions of galbanum? 7. What is the significance of the incense having equal proportions of each of the four basic elements? 8. How do we see the three functions of Christ’s death from the three spices? 9. What does the grinding of the incense and putting it before the testimony in the tent of meeting signify? 10. What does it mean that the incense is not for man’s smelling? MESSAGE 170 THE WORKERS OF THE TABERNACLE, THE FURNITURE, AND THE PRIESTLY GARMENT (1) 1. What are the sections of the record of the building up of God’s dwelling place in Exodus? 2. What is a master builder according to 1 Cor. 3:10? 3. What are the significance and meaning of the name Bezalel? 4. What are the significances of Bezalel’s father’s name and grandfather’s name? 5. What are the four matters that the filling up with the Spirit of God involved with? 6. What is the difference between knowledge and understanding? 7. What do John 14:6 and 1 Cor. 1:30 show us regarding wisdom? 8. What do the elders need in order to build up the church? 9. How is the matter of taking care of children requiring knowledge, understanding, and wisdom? 10. According to the Bible, what is the most noble task and what do we need for this task? .

Copy Link

Recommended publications

Exodus 202 1 Edition Dr
Notes on Exodus 202 1 Edition Dr. Thomas L. Constable TITLE The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words. "The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."1 Exodus cannot stand alone, in the sense that the book would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and." The English title "Exodus" is a transliteration of the Greek word exodus, from the Septuagint translation, meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt. "The exodus is the most significant historical and theological event of the Old Testament …"2 DATE AND WRITER Moses, who lived from about 1525 to 1405 B.C., wrote Exodus (17:14; 24:4; 34:4, 27-29). He could have written it, under the inspiration of the 1Ronald Youngblood, Exodus, pp. 9-10. 2Eugene H. Merrill, Kingdom of Priests, p. 57. Copyright Ó 2021 by Thomas L. Constable www.soniclight.com 2 Dr. Constable's Notes on Exodus 2021 Edition Holy Spirit, any time after the events recorded (after about 1444 B.C.).
[Show full text]
Directory of Incense Ingrediënts
Directory of Incense ingrediënts Acacia -see Gum Arabic Agar Wood or Agarci Wood -see Oud Aloes resin. Not to be confused with the sweet smelling diseased wood known as Lignum Aloes, or Aloes Wood (which we stock under the name of Agar Wood). The name confusion arises from a mistranslation in the King James Authorised version of the Bible. Most biblical references simply to "Aloes" should be read as meaning "Lignum Aloes". The Aloes resin is prepared by boiling down the sap of Aloe ferrox -a plant similar to the better publicised Aloe vera. Smoulders to give off a strange green smoke, with a sweet, but "dark" smell. Aloes Wood -see Oud or Lignum Aloes Alum Alum is a white crystalline substance traditionally produced by processing certain rocks and clays. It has many uses such as a “mordant” (ie a fixative) in dying, and for curing animal skins. It is non-toxic. It is also one of the most useful chemicals in the incense-makers cupboard. Alum has no smell when smouldered (although it does have a slight lemon-sherbet taste). However, when ground up with herbs and used in incense it has the amazing property of bubbling up around the herb, and carrying the scent of that herb without the "bonfire" effect that you get if you try to burn the herb by itself. For making incense always use the lump or crystal form of Alum, as the grinding process breaks up the leaves of the herb. Powdered alum does not grind the herb and ends up with a paste.
[Show full text]
Aromatherapy Journal
The National Association for Holistic Aromatherapy Aromatherapy Journal The Resin and Balsam Issue • Balsam Essential Oils for Aromatherapy • The Ancient Gift of Myrrh • Frankincense Hydrosol • Honey, Honey, Honey! • Combating the Common Cold with Aromatherapy and Herbs Aromatherapy E-Journal Winter 2019.4 © Copyright 2019 NAHA Aromatherapy Journal Winter 2019.4 2 Aromatherapy Journal A Quarterly Publication of NAHA Winter 2019.4 AJ575 Table of Contents The National Association for Holistic Aromatherapy, Inc. (NAHA) A non-profit educational organization Boulder, CO 80309 Adminstrative Offices 6000 S 5th Ave Pocatello, ID 83204 Phone: 208-232-4911, 877.232.5255 Fax: 919.894.0271 PAGE NAVIGATION: Click on the relevant page number to take you Email: [email protected] a specific article. To go back to the Table of Contents, click on the Websites: www.NAHA.org arrow in the bottom outside corner of the page. www.conference.naha.org Executive Board of Directors Editor’s Note ..........................................................................5 President: Annette Davis Vice President: Balsam Essential Oils for Aromatherapy ..............................9 Jennifer Hochell Pressimone By Cheryl Murphy Public Relations/Past President: Kelly Holland Azzaro Secretary: Rose Chard Combating the Common Cold with Treasurer: Eric Davis Aromatherapy and Herbs ....................................................15 Director Coordinator: Sharon Falsetto By Jaime Vinson Journal Committee The Difference between Resins and Gums for Chief Editor: Sharon Falsetto
[Show full text]
Trees of the Bible: a Cultural History by Dr
Pub. No. 43 October 2016 Trees of the Bible: A Cultural History by Dr. Kim D. Coder, Professor of Tree Biology & Health Care Warnell School of Forestry & Natural Resources, University of Georgia In your backyard, within parks, hidden in forests, and along roadways, are local trees related to those mentioned in the Bible. More than 36 trees are mentioned throughout the Old and New Testa- ments. Some of these trees have relatives living here in the Southeastern United States. There is significant disagreement across time about identification of tree species mentioned in the Bible. In multiple translations from many places using different sources, some authors have reached different conclusions about what specific trees were mentioned in the Bible. The Bible is not a botanical treatise, and so modern tree identification accuracy is not relevant. Ancient Land The land of the Bible 3,000 years ago was starting to experience human development pressure, soil erosion and over-grazing which would lead to the landscapes of the modern Middle East. Natural resources present in great supply of the distant past have now dwindled to isolated remnants, included many tree species. Trees mentioned in the Bible can still be found in the wild places of the Middle East today. The Middle East area of the Bible can be generally described as historic Palestine. The area of Palestine today is made of several nations and many peoples. Historic Palestine was at the Eastern end of the Mediterranean Sea where Africa, Asia, and the Mediterranean Basin meet. This area has been cross roads for plant and plant product trade over millennium.
[Show full text]
Frankincense, Myrrh, and Balm of Gilead: Ancient Spices of Southern Arabia and Judea
1 Frankincense, Myrrh, and Balm of Gilead: Ancient Spices of Southern Arabia and Judea Shimshon Ben-Yehoshua Emeritus, Department of Postharvest Science Volcani Center Agricultural Research Organization Bet Dagan, 50250 Israel Carole Borowitz Bet Ramat Aviv Tel Aviv, 69027 Israel Lumır Ondrej Hanusˇ Institute of Drug Research School of Pharmacy Faculty of Medicine Hebrew University Ein Kerem, Jerusalem, 91120 Israel ABSTRACT Ancient cultures discovered and utilized the medicinal and therapeutic values of spices and incorporated the burning of incense as part of religious and social ceremonies. Among the most important ancient resinous spices were frankin- cense, derivedCOPYRIGHTED from Boswellia spp., myrrh, derived MATERIAL from Commiphoras spp., both from southern Arabia and the Horn of Africa, and balm of Gilead of Judea, derived from Commiphora gileadensis. The demand for these ancient spices was met by scarce and limited sources of supply. The incense trade and trade routes Horticultural Reviews, Volume 39, First Edition. Edited by Jules Janick. Ó 2012 Wiley-Blackwell. Published 2012 by John Wiley & Sons, Inc. 1 2 S. BEN-YEHOSHUA, C. BOROWITZ, AND L. O. HANUSˇ were developed to carry this precious cargo over long distances through many countries to the important foreign markets of Egypt, Mesopotamia, Persia, Greece, and Rome. The export of the frankincense and myrrh made Arabia extremely wealthy, so much so that Theophrastus, Strabo, and Pliny all referred to it as Felix (fortunate) Arabia. At present, this export hardly exists, and the spice trade has declined to around 1,500 tonnes, coming mainly from Somalia; both Yemen and Saudi Arabia import rather than export these frankincense and myrrh.
[Show full text]
Altar of Incense, Ransom Exodus 30:1-16, 34-38
ALTAR OF INCENSE, RANSOM EXODUS 30:1-16, 34-38 The instructions for building the Altar of Incense are revealed next. The details for the construction of this small Altar of Incense are not unlike many of the details concerning the other Tabernacle articles of service. Exodus 30:1–5 “Moreover, you shall make an altar as a place for burning in- you shall make it of acacia wood. “Its length shall be a cubit, and ;[ ְ ק ט ֹרִת] cense its width a cubit, it shall be square, and its height shall be two cubits; its horns shall be of one piece with it. “You shall overlay it with pure gold, its top and its sides all around, and its horns; and you shall make a gold molding all around for it. “You shall make two gold rings for it under its molding; you shall make them on its two side walls—on opposite sides—and they shall be holders for poles with which to carry it. “You shall make the poles of acacia wood and overlay them with gold. This Altar was used exclusively for burning incense; it was to be put to no other use. It was made of the durable acacia wood that was used to build all the other Tabernacle furniture. It was 1.5 feet square and 3.5 feet in height. It had horns on the four corners just as the altar for burnt sacrifices had horns on each corner. It was overlaid with pure gold and it had a molding around the top.
[Show full text]
Principal Oils of Ancient Scripture
Page 2. Appendix F There are over 600 references to essential oils and/or the aromatic plants from which they were extracted in the Bible. (See Appendix C for a complete Principal Oils list.) The fourteen principal oils of the Bible are listed of Ancient Scripture below in order of the most frequently mentioned (Myrrh 156x) to (Rose of Sharon 3x), mentioned only three times. FOURTEEN PRINCIPAL OILS OF THE BIBLE In Proverbs 21:20 we read: “There is treasure to be desired and oil in the dwelling of the wise.” 1. MYRRH Question: Why would the possession of oil in one’s Mentioned 18x directly + 138x indirectly = 156x house be a sign of wisdom? At least 33 different Chemistry: Sesquiterpenes-60% essential oils or aromatic oil-producing plants are mentioned in the Bible (12 of them are discussed in 2. FRANKINCENSE this Appendix plus cinnamon and calamus.) Mentioned 22x directly + 59x indirectly = 81x The word “oil” is mentioned 191 times in the Chemistry: Monoterpenes-82%, Sesquiterpenes-8% Bible. While “olive oil” is specifically mentioned only 7 times there are 147 instances where it can be inferred. 3. CALAMUS (CANE) (See Appendix D) Olive oil was not only a food, but was Mentioned 5x directly + 65x indirectly = 70x burned in lamps for light and used as a base for Chemistry: Ketones-40%, Phenols-30% blending other oils for religious or medicinal purposes. “Incense” is mentioned 68 times in the Bible. In 4. CEDARWOOD 54 of these the oils of frankincense, myrrh, galbanum, Mentioned 5x directly + 65x as trees/wood = 70x and onycha are indicated.
[Show full text]
Crossing Imaginary Boundaries Presently One of the Largest in the World, by Presenting the Work of the Finnish Scholars Currently Active in This ﬁ Eld of Study
Crossing Imaginary Boundaries Crossing EDITED BY MIKA S. PAJUNEN AND HANNA TERVANOTKO EDITED BY MIKA S. PAJUNEN AND HANNA TERVANOTKO PUBLICATIONS OF THE FINNISH EXEGETICAL SOCIETY 108 Finnish scholars have been involved in the study of the Dead Sea Scrolls in ever growing numbers since the 1950s. This volume pays tribute to this Helsinki school of Qumran studies, which is Crossing Imaginary Boundaries presently one of the largest in the world, by presenting the work of the Finnish scholars currently active in this ﬁ eld of study. The contributions of Crossing Imaginary Boundaries explore the Dead Sea Scrolls within the broader context of Second Temple The Dead Sea Scrolls in the Context of Judaism. The volume challenges the reader to rethink critically the categories and interdisciplinary borders currently used in Second Temple Judaism the study of ancient Jewish texts. In particular, Qumran research has frequently been seen as a limited esoteric area closed off from other areas of Biblical studies. This collection is an attempt to question and bridge some of these imaginary boundaries between scholarly disciplines and to demonstrate the impor- tance of crossing them in order to get a fuller understanding of all these ancient texts and their underlying social phenomena. EDITED BY MIKA S. PAJUNEN AND HANNA TERVANOTKO ISSN 0356-2786 ISBN 978-951-9217-63-5 Crossing Imaginary Boundaries The Dead Sea Scrolls in the Context of Second Temple Judaism 2nd printing Publications of the Finnish Exegetical Society Series Editor: Jutta Jokiranta Layout and typography: Susanna Asikainen Cover: Kirsi Valkama Cover photo: Kirsi Valkama ISSN: 0356-2786 ISBN (pdf): 978-951-51-5005-9 DOI: https://doi.org/10.31885/9789515150059 This work is licensed under a Creative Commons Attribution 4.0 International License CC BY PUBLICATIONS OF THE FINNISH EXEGETICAL SOCIETY 108 Crossing Imaginary Boundaries The Dead Sea Scrolls in the Context of Second Temple Judaism E D I T E D B Y MIKA S.
[Show full text]
Ingredients of True Worship
Ingredients of True Worship 11-16-14 John 4:20-24; Exodus 30:34-38 Introduction – The Israelites often burned incense, but this holy incense could be burned only in the tabernacle. Here God gave the recipe for this special incense. This incense was burned to show honor and reverence to God. This incense was so holy that the people were strictly forbidden to copy it for personal use. The visual aids, described in Exodus 30:34-38, gives us a wonderful insight into the area of worship: I. Spontaneous. 1. Stacte – Stacte, a gum resin that oozes spontaneously from the bark of the storax tree. As we spend time before God in prayer and meditation, our hearts will ooze with gratitude and worship. II. Come from the heart. 1. Onycha – Onycha, a substance obtained from “closing flaps” of a certain deep-sea mollusk. True worship must engage the heart (Isaiah 29:13 amp. Matthew 15:8-9). III. Worship is open. 1. Galbanum - Galbanum was obtained from a certain plant by cutting that plant open so that the resin could run out and be collected. An open and unveiled face speaks of a wholehearted unhindered and honest communion (2 Corinthian 3:18 amp.). IV. Worship proceeds from brokenness. 1. Frankincense - Frankincense is another resin taken from a tree. This ground sparkling powder produced from an aromatic gum. V. The Personal Aspect of Worship 1. The instructions given here speak to the personal nature of our worship. There are two ways we must approach Him. a. Holy – The incense is to be “pure and holy” (Exodus 30:35 b.
[Show full text]
Frankincense & Myrrh
Pub. No. 45 October 2016 Frankincense & Myrrh: Gifts of Tree History by Dr. Kim D. Coder, Professor of Tree Biology & Health Care Warnell School of Forestry & Natural Resources, University of Georgia The Winter holidays have many tree related symbols and images. The Christmas tree, frankincense, mistletoe, myrrh, holly berries, and mantle greenery over a wood fireplace all bring fond memories of past times. One symbolic gesture of holidays stretching back to the most ancient of days is giving of precious gifts. In the past there were few gifts as valuable as frankin- cense and myrrh tree resins. Frankincense and myrrh are strange words denoting far away places and scents. Immense fortunes and kingdoms rose and fell because of these resins. Both resins came close to home for many Americans as our soldiers walked the roads of Somalia. Although children remember gifts of the Magi, few people know the origin of these resins. Frankincense and myrrh are aromatic resins gathered from dryland trees. Secret Gifts Through the ages, frankincense and myrrh have been kingly gifts. Realms in Palestine, Egypt, Greece, Crete, Phoenicia, Rome, Babylon, and Syria were all presented with frankincense and myrrh in tribute. In antiquity, few knew how these luxuries were made, whether they were grown, mined, or distilled. Most especially, gathering and production of myrrh was kept secret for the sake of commerce. The precious qualities of frankincense and myrrh were legendary, and so were their cost. Since these precious substances were produced in only one place on Earth, the small king- doms of Southern Arabia held a monopoly on the market and trade routes.
[Show full text]
With Letters of Light: Studies in the Dead Sea Scrolls, Early Jewish
With Letters of Light rwa lç twytwab Ekstasis Religious Experience from Antiquity to the Middle Ages General Editor John R. Levison Editorial Board David Aune · Jan Bremmer · John Collins · Dyan Elliott Amy Hollywood · Sarah Iles Johnston · Gabor Klaniczay Paulo Nogueira · Christopher Rowland · Elliot R. Wolfson Volume 2 De Gruyter With Letters of Light rwa lç twytwab Studies in the Dead Sea Scrolls, Early Jewish Apocalypticism, Magic, and Mysticism in Honor of Rachel Elior rwayla ljr Edited by Daphna V. Arbel and Andrei A. Orlov De Gruyter ISBN 978-3-11-022201-2 e-ISBN 978-3-11-022202-9 ISSN 1865-8792 Library of Congress Cataloging-in-Publication Data With letters of light : studies in the Dead Sea scrolls, early Jewish apocalypti- cism, magic and mysticism / Andrei A. Orlov, Daphna V. Arbel. p. cm. - (Ekstasis, religious experience from antiquity to the Middle Ages;v.2) Includes bibliographical references and index. Summary: “This volume offers valuable insights into a wide range of scho- larly achievements in the study of the Dead Sea Scrolls, Jewish apocalypti- cism, magic, and mysticism from the Second Temple period to the later rabbinic and Hekhalot developments. The majority of articles included in the volume deal with Jewish and Christian apocalyptic and mystical texts constituting the core of experiential dimension of these religious traditions” - ECIP summary. ISBN 978-3-11-022201-2 (hardcover 23 x 15,5 : alk. paper) 1. Dead Sea scrolls. 2. Apocalyptic literature - History and criticism. 3. Jewish magic. 4. Mysticism - Judaism. 5. Messianism. 6. Bible. O.T. - Criticism, interpretation, etc. 7. Rabbinical literature - History and criticism.
[Show full text]
1718 the Smell of Holiness: Incense in the Orthodox Church Divine Litur
Aaron Stevens Mt. Menoikeion Seminar 6/15/16 Word Count: 1718 The Smell of Holiness: Incense in the Orthodox Church Divine Liturgy in the Eastern Orthodox Church is a synaesthetic experience meant to give worshipers a glimpse of “heaven on earth” (Ware, The Orthodox Church, 270). It exemplifies “what earth would be like if the Fall had not taken place, or what it could be like if everyone lived ‘a life in Christ’ and the senses were ‘deified’” (Kenna, “Why Does Incense Smell Religious?” 12-13). All five sensory pathways—sight, hearing, touch, taste, and smell— are offered input. The eyes are engaged by vivid icons, flickering candlelight, and the priest’s colorful vestments. The ears are filled with the sound of chanting, singing, and the ringing of bells. Lips brush the surface of icons, and fingers touch forehead, chest, and shoulders as they make the sign of the cross. Taste buds react to the sweetness of the communion wine and the yeasty saltiness of the prosfero (altar bread). The nose takes in the aromatic scent of smoldering incense. All of these aspects of Divine Liturgy are important, but none arouses ecclesiastical feeling more powerfully than incense. “Incense is associated primarily with holy places, settings, and activities, and its smell so powerfully evokes these contexts that is has become a signifier of religious contexts,” writes cultural anthropologist Margaret E. Kenna of Swansea University, Wales (Kenna, “Why Does Incense Smell Religious?” 1). Eastern Orthodox churches use indirect burning incense. This type of incense is not inherently flammable; rather, it must be heated using charcoal.
[Show full text]