Incense (θυμίαμα, 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 (Psalms 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 Revelation 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 Revelation 8:4 the smoke of incense goes up before God out of the angel’s hand for [so RVm [Note: Vm Revised Version margin.], more accurate than with, RV [Note: V 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.