Censer
VIEW:49 DATA:01-04-2020
CENSER.See Firepan, Incense.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
An instrument to seize or hold burning coals. Latterly the portable metal vessel for receiving from the altar burning coals, on which the priest sprinkled the incense for burning (2Ch_26:16; 2Ch_26:18-19; Luk_1:9). Korah and his company were told to take censers, with which they had furnished themselves as aspiring to share in Aaron's priesthood. So Uzziah. So Eze_8:11. But Aaron was told to take "the censer" (Hebrew), namely, that of the sanctuary or of the high priest, and make atonement to stay the plague (Num_16:46). On the day of atonement the high priest was to carry the censer of the golden altar within the most holy place, and put the incense on the fire in the censer "before the Lord" (Lev_16:12-13).
Solomon made censers of pure gold, probably to take fire from the brazen altar, and to convey incense to the golden altar on which it was to be offered morning and evening (Exo_30:7-8; 1Ki_7:50). In Rev_8:3-4 the "angel" is not Christ, who always has His own title in Revelation, but a ministering spirit. The incense, i.e. Christ's meritorious obedience and death, is given to the angel that he may give it to (so the Greek) the prayers of all saints, to render them a sweet smelling savor to God. "The golden altar," moreover, is Christ Himself (Heb_13:10), resting on whom alone prayer is accepted before God. How the angels' ministry exactly is exercised we know not, but we do know they are not to be prayed to (Rev_19:10).
If we send an offering to the King, the King's messenger is not to appropriate what is due to the King alone. In Heb_9:4 "the holiest ... had the golden censer "does not mean it was deposited there, for then the high priest would have had to go in and bring it out before burning incense in it, but that the golden censer was one of the articles belonging to the yearly service in the holiest place; it was taken into the holiest on that anniversary by the high priest. Its shape was probably that of a pan with a handle.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Censer. A small portable vessel of metal fitted to receive burning coals from the altar, and on which the incense for burning was sprinkled. 2Ch_26:19; Luk_1:9. The only distinct precepts regarding the use of the censer are found in Lev_16:12, and in Num_4:14. Solomon prepared "censers of pure gold" as part of the Temple furniture. 1Ki_7:50; 2Ch_4:22. The word rendered "censer" in Heb_9:4 probably means the "Altar of Incense".
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
a sacred instrument made use of in the religious rites of the Hebrews. It was a vase which contained incense to be used in sacrifice. When Aaron made an atonement for himself and his house, he was to take a censer full of burning coals of fire from off the altar of the Lord, Lev_16:12. And Solomon, when he provided furniture for the temple of the Lord, made, among other things, censers of pure gold, 1Ki_7:50.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
sen?sẽr: In the King James Version censer is used as a translation of two Hebrew words, namely, מחתּה, maḥtāh, and מקטרת, miḳṭeretȟ. The former word is generally rendered ?censer,? sometimes ?firepan,? and in three cases (Exo_25:38; Exo_37:23; Num_4:9) ?snuffdish? It denoted a bowl-shaped vessel used for different purposes, namely, (1) a censer, in which incense was burnt (Lev_10:1); (2) a firepan, made of bronze, used in connection with the altar of burnt offering (Exo_27:3); (3) a snuffdish, i.e. a receptacle to hold pieces of burnt lamp-wick removed by the tongs or snuffers (Exo_25:38). Probably in all these cases the same kind of vessel was meant, namely, a bowl-shaped utensil with a handle, not unlike a saucepan. The other Hebrew word (derived from the same root as the word for ?incense?) denoted a vessel for conveying incense (Eze_8:11; 2Ch_26:19). The Greek word θυμιατήριον, thumiatḗrion, by which the Septuagint rendered miḳṭereth, is used also in Heb_9:4, where the King James Version gives ?censer,? but the American Standard Revised Version is probably more correct, namely, ?altar of incense? (see Commentaries under the word). Compare also Rev_8:3, Rev_8:1, where λιβανωτός, libanōtós, properly the adjective of ?frankincense,? is translated ?censer.?
International Standard Bible Encyclopedia
PRINTER 1915.
Fig. 122?Egyptian Censers
Censer, the vessel in which incense was presented in the temple (2Ch_26:19; Eze_8:11; Sir_50:9). Censers were used in the daily offering of incense, and yearly on the Day of Atonement, when the high-priest entered the Holy of Holies. On the latter occasion the priest filled the censer with live coals from the sacred fire on the altar of burnt-offering, and bore it into the sanctuary, where he threw upon the burning coals the 'sweet incense beaten small' which he had brought in his hand (Lev_16:12-13). In this case the incense was burnt while the high-priest held the censer in his hand; but in the daily offering the censer in which the live coals were brought from the altar of burnt-offering was set down upon the altar of incense. This alone would suggest the probability of some difference of shape between the censers used on these occasions. The daily censers must have had a base or stand to admit of their being placed on the golden altar, while those employed on the Day of Atonement were probably furnished with a handle. In fact, there are different names for these vessels. We learn also that the daily censers were of brass (Num_16:39), whereas the yearly one was of gold. The form of the daily censer we have no means of determining beyond the fact that it was a pan or vase, with a stand whereon it might rest on the golden altar. The numerous figures of Egyptian censers, consisting of a small cup at the end of along shaft or handle (often in the shape of a hand), probably offer adequate illustration of those employed by the Jews on the Day of Atonement. There was, however, another kind of censer (Fig. 122, No. 1), less frequently seen on the Egyptian monuments, and likewise furnished with a handle, which will probably be regarded by many as offering a more probable resemblance.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Censer
a vessel in which incense was presented in the Temple, being used by the Jews in the daily offering of incense, and yearly on the Day of Atonement, when the high-priest entered the Holy of Holies (2Ch_26:19; Eze_8:11; Sir_1:9). On the latter occasion the priest filled the censer with live coals from the sacred fire on the altar of burnt-offering, and bore it into the sanctuary, where he threw upon the burning coals the "sweet incense beaten small" which he had brought in his hand (Lev_16:12-13). In this case the incense was burnt while the high- priest held the censer in his hand; but in the daily offering the censer in which the live coals were brought from the altar of burnt-offering was set down upon the altar of incense. This alone would suggest the probability of some difference of shape between the censers used on these occasions. The daily censers must have had a base or stand to admit of their being placed on the golden altar, while those employed on the Day of Atonement were probably furnished with a handle. In fact, there are different names for these vessels. Those in daily use were called מַקְטֶרֶת(mikte´reth, occurs only in 2Ch_26:19; Eze_8:11), from מַקְטָר, incense; whereas that used on the Day of Atonement is distinguished by the title of מִחְתָּה(machtah´, something to take fire with), or coal-pan (often "fire- pan" in the English version). We learn also that the daily censers were of brass (Num_16:39) (according to the Mishna Tamid, 5:5, in the second temple, also of silver), whereas the yearly one was of gold (Josephus, Ant. 14:4, 4).
The latter is also said to have had a handle (Mishna, Yoma, 4:4), which, indeed, as being held by the priest while the incense was burning, it seems to have required. It is conjectured that this distinction is alluded to in Rev_5:8; Rev_8:3, where the angel is - represented with a golden "censer" (λιβανωτός, from λίβανος, incense), and the twenty-four elders each with a golden "vial" (φιάλη). In the Apocrypha, silver (1Es_2:13) as well as golden (1Ma_1:22) "censers" (θυϊvσκη) are similarly referred to. Paul, in Heb_9:4, speaks of the golden "censer" as a thing which belonged to the Tabernacle, but the Greek word θυμιατήριον, which there occurs, may signify "altar of incense" (see Bleek, Comment. p. 488; Meyer, Bibeldeut. p. 7 sq.; Mynster, in the Stud. u. Krit. 1829; 2:342 sq.).
The latter of the above Hebrew words seems used generally for any instrument to seize or hold burning coals, or to receive ashes, etc. such as the appendages of the brazen altar and golden candlestick mentioned in Exo_25:38; Exo_37:23 (in which senses it seems rendered in the Sept. by ἐπαρυστρίς, έπαρυτῆρ, or perhaps ὑπόθεμα). It, however, generally bears the limited meaning which properly belongs to the former word, viz. a small portable vessel of metal, on which the incense was sprinkled by the priest to whose office this exclusively belonged (2Ch_26:18; Luk_1:9). Thus "Korah and his company" were bidden to take "censers," with which, in emulation of Aaron and his sons, they had perhaps provided themselves (comp. Eze_8:11); and Moses tells Aaron to take "the censer" (not a, as in the A. V.), i.e. that of the sanctuary or that of the high-priest, to stay the plague by atonement. The only distinct precepts regarding the use of the censer are found in Num_4:14, where among the vessels of the golden altar, i.e. of incense, censers" are reckoned; and in Lev_16:12, where we find that the high-priest was to carry it (here also it is "the," not "a censer," that he is ordered to "take") into the most holy place within the vail, where the "incense" was to be " put on the fire," i.e. on the coals in the censer, "before the Lord." This must have been on the Day of Atonement, for then only was that place entered. Solomon prepared "censers of pure gold" as part of the same furniture (1Ki_7:50; 2Ch_4:22). Possibly their general use may be explained by the imagery of Rev_8:3-4, and may have been to take up coals from the brazen altar, and convey the incense while burning to the "golden altar," or "altar of incense," on which it was to be offered morning and evening (Exo_30:7-8). So Uzziah, when he was intending "to burn incense upon the altar of incense," took "a censer in his hand" (2Ch_26:16; 2Ch_26:19). SEE ALTAR.
These intimations help us to conclude that the Jewish censers were unlike those of the classical ancients, with which the sculptures of Greece and Rome have made us familiar, as well as those (with perforated lids, and swung by chains) which are used in the Church of Rome. It is observable that in all cases the Egyptian priests had their costly incense made up into small round pellets, which they projected successively from between their finger and thumb into the censer at such a distance that the operation must have required a peculiar knack, such as could have been: acquired only by much practice. As the incense used by the Jews was made up into a kind of paste, it was probably employed in the same manner. See Sonneschmid, De Thymiaterio sanctissimi (Viteb. 1723); Deyling, Observv. 2:565 sq.; J. G. Michaelis, in the Mus. Brem. 2:6 sq., and in Ugolini Thesaur. 11; Wentz, in the Nova Biblioth. Brem. 5:337 sq.; Zeibich, De thuribulo aureo (Gerl. 1768); Kocher, id. (Jen. 1769); Braun. Selecta aura, p. 208 sq.; Rogal, De thuribulis (Regiom. 1724; also in Ugolini Thes. 11). SEE INCENSE.
Censer,
in Roman Catholic worship. SEE THURIBLE.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
An instrument to seize or hold burning coals. Latterly the portable metal vessel for receiving from the altar burning coals, on which the priest sprinkled the incense for burning (2Ch_26:16; 2Ch_26:18-19; Luk_1:9). Korah and his company were told to take censers, with which they had furnished themselves as aspiring to share in Aaron's priesthood. So Uzziah. So Eze_8:11. But Aaron was told to take "the censer" (Hebrew), namely, that of the sanctuary or of the high priest, and make atonement to stay the plague (Num_16:46). On the day of atonement the high priest was to carry the censer of the golden altar within the most holy place, and put the incense on the fire in the censer "before the Lord" (Lev_16:12-13).
Solomon made censers of pure gold, probably to take fire from the brazen altar, and to convey incense to the golden altar on which it was to be offered morning and evening (Exo_30:7-8; 1Ki_7:50). In Rev_8:3-4 the "angel" is not Christ, who always has His own title in Revelation, but a ministering spirit. The incense, i.e. Christ's meritorious obedience and death, is given to the angel that he may give it to (so the Greek) the prayers of all saints, to render them a sweet smelling savor to God. "The golden altar," moreover, is Christ Himself (Heb_13:10), resting on whom alone prayer is accepted before God. How the angels' ministry exactly is exercised we know not, but we do know they are not to be prayed to (Rev_19:10).
If we send an offering to the King, the King's messenger is not to appropriate what is due to the King alone. In Heb_9:4 "the holiest ... had the golden censer "does not mean it was deposited there, for then the high priest would have had to go in and bring it out before burning incense in it, but that the golden censer was one of the articles belonging to the yearly service in the holiest place; it was taken into the holiest on that anniversary by the high priest. Its shape was probably that of a pan with a handle.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Censer. A small portable vessel of metal fitted to receive burning coals from the altar, and on which the incense for burning was sprinkled. 2Ch_26:19; Luk_1:9. The only distinct precepts regarding the use of the censer are found in Lev_16:12, and in Num_4:14. Solomon prepared "censers of pure gold" as part of the Temple furniture. 1Ki_7:50; 2Ch_4:22. The word rendered "censer" in Heb_9:4 probably means the "Altar of Incense".
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
a sacred instrument made use of in the religious rites of the Hebrews. It was a vase which contained incense to be used in sacrifice. When Aaron made an atonement for himself and his house, he was to take a censer full of burning coals of fire from off the altar of the Lord, Lev_16:12. And Solomon, when he provided furniture for the temple of the Lord, made, among other things, censers of pure gold, 1Ki_7:50.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
sen?sẽr: In the King James Version censer is used as a translation of two Hebrew words, namely, מחתּה, maḥtāh, and מקטרת, miḳṭeretȟ. The former word is generally rendered ?censer,? sometimes ?firepan,? and in three cases (Exo_25:38; Exo_37:23; Num_4:9) ?snuffdish? It denoted a bowl-shaped vessel used for different purposes, namely, (1) a censer, in which incense was burnt (Lev_10:1); (2) a firepan, made of bronze, used in connection with the altar of burnt offering (Exo_27:3); (3) a snuffdish, i.e. a receptacle to hold pieces of burnt lamp-wick removed by the tongs or snuffers (Exo_25:38). Probably in all these cases the same kind of vessel was meant, namely, a bowl-shaped utensil with a handle, not unlike a saucepan. The other Hebrew word (derived from the same root as the word for ?incense?) denoted a vessel for conveying incense (Eze_8:11; 2Ch_26:19). The Greek word θυμιατήριον, thumiatḗrion, by which the Septuagint rendered miḳṭereth, is used also in Heb_9:4, where the King James Version gives ?censer,? but the American Standard Revised Version is probably more correct, namely, ?altar of incense? (see Commentaries under the word). Compare also Rev_8:3, Rev_8:1, where λιβανωτός, libanōtós, properly the adjective of ?frankincense,? is translated ?censer.?
International Standard Bible Encyclopedia
PRINTER 1915.
Fig. 122?Egyptian Censers
Censer, the vessel in which incense was presented in the temple (2Ch_26:19; Eze_8:11; Sir_50:9). Censers were used in the daily offering of incense, and yearly on the Day of Atonement, when the high-priest entered the Holy of Holies. On the latter occasion the priest filled the censer with live coals from the sacred fire on the altar of burnt-offering, and bore it into the sanctuary, where he threw upon the burning coals the 'sweet incense beaten small' which he had brought in his hand (Lev_16:12-13). In this case the incense was burnt while the high-priest held the censer in his hand; but in the daily offering the censer in which the live coals were brought from the altar of burnt-offering was set down upon the altar of incense. This alone would suggest the probability of some difference of shape between the censers used on these occasions. The daily censers must have had a base or stand to admit of their being placed on the golden altar, while those employed on the Day of Atonement were probably furnished with a handle. In fact, there are different names for these vessels. We learn also that the daily censers were of brass (Num_16:39), whereas the yearly one was of gold. The form of the daily censer we have no means of determining beyond the fact that it was a pan or vase, with a stand whereon it might rest on the golden altar. The numerous figures of Egyptian censers, consisting of a small cup at the end of along shaft or handle (often in the shape of a hand), probably offer adequate illustration of those employed by the Jews on the Day of Atonement. There was, however, another kind of censer (Fig. 122, No. 1), less frequently seen on the Egyptian monuments, and likewise furnished with a handle, which will probably be regarded by many as offering a more probable resemblance.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Censer
a vessel in which incense was presented in the Temple, being used by the Jews in the daily offering of incense, and yearly on the Day of Atonement, when the high-priest entered the Holy of Holies (2Ch_26:19; Eze_8:11; Sir_1:9). On the latter occasion the priest filled the censer with live coals from the sacred fire on the altar of burnt-offering, and bore it into the sanctuary, where he threw upon the burning coals the "sweet incense beaten small" which he had brought in his hand (Lev_16:12-13). In this case the incense was burnt while the high- priest held the censer in his hand; but in the daily offering the censer in which the live coals were brought from the altar of burnt-offering was set down upon the altar of incense. This alone would suggest the probability of some difference of shape between the censers used on these occasions. The daily censers must have had a base or stand to admit of their being placed on the golden altar, while those employed on the Day of Atonement were probably furnished with a handle. In fact, there are different names for these vessels. Those in daily use were called מַקְטֶרֶת(mikte´reth, occurs only in 2Ch_26:19; Eze_8:11), from מַקְטָר, incense; whereas that used on the Day of Atonement is distinguished by the title of מִחְתָּה(machtah´, something to take fire with), or coal-pan (often "fire- pan" in the English version). We learn also that the daily censers were of brass (Num_16:39) (according to the Mishna Tamid, 5:5, in the second temple, also of silver), whereas the yearly one was of gold (Josephus, Ant. 14:4, 4).
The latter is also said to have had a handle (Mishna, Yoma, 4:4), which, indeed, as being held by the priest while the incense was burning, it seems to have required. It is conjectured that this distinction is alluded to in Rev_5:8; Rev_8:3, where the angel is - represented with a golden "censer" (λιβανωτός, from λίβανος, incense), and the twenty-four elders each with a golden "vial" (φιάλη). In the Apocrypha, silver (1Es_2:13) as well as golden (1Ma_1:22) "censers" (θυϊvσκη) are similarly referred to. Paul, in Heb_9:4, speaks of the golden "censer" as a thing which belonged to the Tabernacle, but the Greek word θυμιατήριον, which there occurs, may signify "altar of incense" (see Bleek, Comment. p. 488; Meyer, Bibeldeut. p. 7 sq.; Mynster, in the Stud. u. Krit. 1829; 2:342 sq.).
The latter of the above Hebrew words seems used generally for any instrument to seize or hold burning coals, or to receive ashes, etc. such as the appendages of the brazen altar and golden candlestick mentioned in Exo_25:38; Exo_37:23 (in which senses it seems rendered in the Sept. by ἐπαρυστρίς, έπαρυτῆρ, or perhaps ὑπόθεμα). It, however, generally bears the limited meaning which properly belongs to the former word, viz. a small portable vessel of metal, on which the incense was sprinkled by the priest to whose office this exclusively belonged (2Ch_26:18; Luk_1:9). Thus "Korah and his company" were bidden to take "censers," with which, in emulation of Aaron and his sons, they had perhaps provided themselves (comp. Eze_8:11); and Moses tells Aaron to take "the censer" (not a, as in the A. V.), i.e. that of the sanctuary or that of the high-priest, to stay the plague by atonement. The only distinct precepts regarding the use of the censer are found in Num_4:14, where among the vessels of the golden altar, i.e. of incense, censers" are reckoned; and in Lev_16:12, where we find that the high-priest was to carry it (here also it is "the," not "a censer," that he is ordered to "take") into the most holy place within the vail, where the "incense" was to be " put on the fire," i.e. on the coals in the censer, "before the Lord." This must have been on the Day of Atonement, for then only was that place entered. Solomon prepared "censers of pure gold" as part of the same furniture (1Ki_7:50; 2Ch_4:22). Possibly their general use may be explained by the imagery of Rev_8:3-4, and may have been to take up coals from the brazen altar, and convey the incense while burning to the "golden altar," or "altar of incense," on which it was to be offered morning and evening (Exo_30:7-8). So Uzziah, when he was intending "to burn incense upon the altar of incense," took "a censer in his hand" (2Ch_26:16; 2Ch_26:19). SEE ALTAR.
These intimations help us to conclude that the Jewish censers were unlike those of the classical ancients, with which the sculptures of Greece and Rome have made us familiar, as well as those (with perforated lids, and swung by chains) which are used in the Church of Rome. It is observable that in all cases the Egyptian priests had their costly incense made up into small round pellets, which they projected successively from between their finger and thumb into the censer at such a distance that the operation must have required a peculiar knack, such as could have been: acquired only by much practice. As the incense used by the Jews was made up into a kind of paste, it was probably employed in the same manner. See Sonneschmid, De Thymiaterio sanctissimi (Viteb. 1723); Deyling, Observv. 2:565 sq.; J. G. Michaelis, in the Mus. Brem. 2:6 sq., and in Ugolini Thesaur. 11; Wentz, in the Nova Biblioth. Brem. 5:337 sq.; Zeibich, De thuribulo aureo (Gerl. 1768); Kocher, id. (Jen. 1769); Braun. Selecta aura, p. 208 sq.; Rogal, De thuribulis (Regiom. 1724; also in Ugolini Thes. 11). SEE INCENSE.
Censer,
in Roman Catholic worship. SEE THURIBLE.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
BUSCADAVERDADE
Visite o nosso canal youtube.com/buscadaverdade e se INSCREVA agora mesmo! Lá temos uma diversidade de temas interessantes sobre: Saúde, Receitas Saudáveis, Benefícios dos Alimentos, Benefícios das Vitaminas e Sais Minerais... Dê uma olhadinha, você vai gostar! E não se esqueça, dê o seu like e se INSCREVA! Clique abaixo e vá direto ao canal!
Saiba Mais
-
Nutrição
Vegetarianismo e a Vitamina B12 -
Receita
Como preparar a Proteína Vegetal Texturizada -
Arqueologia
Livro de Enoque é um livro profético?
Tags