By Israel Yeivin
Publication via Yeivin, Israel
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Additional info for Introduction to the Tiberian Masorah (Masoretic Studies)
See P A H . De Boer, "An Aspect of Sacrifices, Divine Bread," Studies in the Religion of Ancient Israel, VTS, XXIII (1972), p. 35: "Cakes stamped with an image of the deity, baked for sacrifice, are also mentioned in Jeremiah, VII: 18 and XLIV: 19. " See also Mandelkern's Concordance, which explains the term 0^3113 as cakes baked in the image of the goddess Astarte. The Meaning of TQp in the Earlier Sources 31 others, the burning of incense and pouring of libations. This corroborates the proposition that IQp is distinctly dissociated from both flesh and fat sacrifices.
P. Bird states in "The Place of Women in the Israelite Cultus," in Ancient Israelite Religion, Essays in Honour of F. M. " 32 The Association Between "IQp and Incense distinct forms of burnings. The burning-fumigating of pure incense in censers is expressed in Pi'el, while the burning of grain offerings with incense on an altar is expressed in Hiph'il. ϋ ΟΉΒρΟΙ καΐ θυμιώσιν έπΐ ταΐς πλίνθοις. 20 The incense burnt in a censer was not "brought up"; it was merely put in the censer. On the other hand, the incense to be burnt on the altar, an elevated structure,21 was indeed "brought up" to be placed on the structure.
231): "The early Bible references to incense and the incense lands cannot be held as historical evidence .... " The earliest classical author to provide evidence of the use of frankincense from Arabia is Herodotus, in the fifth century. Jeremiah attests to its use in Judah in the seventh century, and we have no reason to doubt the authenticity of his statement. The archeological findings of incense burners in the south of Palestine confirm these circumstances. W. Zwickel, in Räucherkult und Räuchergeräte, writes (p.