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The 1901 Jewish Encyclopedia
An implement shaped like a bowl or a pan, intended for the burning of incense. In the English Bible the term is employed indiscriminately to render two Hebrew words which seem to have denoted different objects. One of these words, "miá¸³teret," occurs only three times (once in the variant "meá¸³aá¹á¹erot," 2 Chronicles 30:14). This, according to its etymology, indicated a censer which was among the appointments of the Temple required for the performance of holy offices. The other word, "maá¸¥tah," is mentioned in the Bible twenty-one times. In the English version it is rendered thirteen times as "censer," four times as "fire-pan," three times as "snuff-dishes," and once as "snuffer." Derived from the root "á¸¥atah" (to gather together coal or ashes), it was probably the name of various contrivances intended to remove the ashes or to carry live coals. Dillmann and Knobel contend that it was the saucer in which the snuffers were deposited. In Exodus 25:38 it stands for ladles used to remove the burnt portion of the wick (see Rashi on the passage). These may have been of small size. The larger ones in connection with the altar for burnt offerings (Exodus 27:3; Numbers 17:3 et seq.) may more properly be rendered by "fire-pans." From Mishnah Kelim 2:3,7 it is evident that various forms of these were known; some being open without rims, while others, designated as "complete," were provided with raised rims.
The maá¸¥tah was, as a rule, not used to burn incense. From the documents, as now incorporated in the Pentateuch, it appears that only on the golden altar, or, as it is also called, "the inner altar," could incense be offered (Exodus 30:1-7; 26, 27). The critical school has indeed contended that the inner or golden altar was not recognized in earlier times. But this does not weaken the evidence of the documents to the effect that in post-exilic periods censers were not proper utensils for the burning of incense. The story of Korah's adherents (Numbers 16:17,18), as well as Ezekiel 8:11, proves that in the opinion of the later days the use of the maá¸¥tah for this purpose was regarded in the light of an illegal profanation.
But the maá¸¥tah was used in conveying incense to the altar. An exception to this was in the ritual for the Day of Atonement. The high priest filled the censer with coals from the altar and, placing upon them a handful of incense, caused the smoke to cover the mercy-seat of the Ark in the Holy of Holies (Leviticus 16:12,13). These "pans" were of bronze, silver, and gold. Mishnah Tamid 5:5 indicates that those in the Temple were complicated in construction and of costly material (see also Yoma 43b).
- Keil, Handbuch der Biblischen ArchÃ¤ologie, translated by Christie and Cusin, Edinburgh, 1888;
- Winer, B. R. Leipsic, 1833;
- Cook, Exodus, note on Exodus 27:3, in the Bible Commentary, Scribner's, New York, 1898;
- Nowack, Biblische ArchÃ¤ologie;
- commentaries of Knobel and Dillmann to Exodus.
These files are public domain.
Singer, Isidore, Ph.D, Projector and Managing Editor. Entry for 'Censer'. 1901 The Jewish Encyclopedia. https://www.studylight.org/encyclopedias/eng/tje/c/censer.html. 1901.
the Week of Proper 8 / Ordinary 13