************************************** 2.  The verb is used in piel by the older writers, in hiphil by the Priestly Code (Chronicles), and promiscuously in both forms during the transition period by the author of the Books of Kings.  This is the case, at least, where the forms can with certainty be distinguished, namely, in the perfect, imperative, and infinitive; the distinction between YQ+R and YQ+YR, MQ+R and MQ+YR rests, as is well known, upon no secure tradition.  Compare, for example, qatter jaqtirun, 1Samuel ii. 16; the transcribers and punctuators under the influence of the Pentateuch preferred the hiphil.  In the Priestly Code (Chronicles) HQ+YR has both meanings alongside of each other, but when used without a qualifying phrase it generally means incensing, and when consuming a sacrifice is intended HMZBXH is usually added, “on the altar,” that is, the place on which the incense-offering strictly so called was NOT offered.  The substantive Q+RT in the sense of “an offering of incense” in which it occurs exclusively and very frequently in the Priestly Code, is first found in Ezekiel (viii. 11, xvi. 18, xxiii. 41) and often afterwards in Chronicles, but in the rest of the Old Testament only in Proverbs xxvii. 9, but there in a profane sense.  Elsewhere never, not even in passages so late as 1Samuel ii.28; Psalms lxvi. 15, cxli. 2.  In authors of a certainly pre-exilian date tbe word occurs only twice, both times in a perfectly general sense.  Isaiah i. 13:  “Bring me no more oblations; it is an abominable incense to me.”  Deuteronomy xxxiii. 10:  “The Levites shall put incense (i.e.,the fat of thank-offerings) before thee, and whole burnt-offerings upon thine altar.”  The name LBNT (frankincense) first occurs in Jeremiah (vi. 20, xvii. 26, xli. 5); elsewhere only in the Priestly Code (nine times), in Isaiah xl.-lxvi. (three times), in Chronicles and Nehemiah (three times), and in Canticles (three times).  Compare Zephaniah iii. 10; 1Kings ix. 25. ************************************

In enumerations where the prophets exhaust everything pertaining to sacred gifts and liturgic performances, in which, for the sake of lengthening the catalogue, they do not shrink from repetitions even, there is not any mention of incense-offerings, neither in Amos (iv. 4 seq., v. 21 seq.) nor in Isaiah (i. 11 seq.) nor in Micah (vi. 6 seq.).  Shall we suppose that they all of them forget this subject by mere accident, or that they conspired to ignore it?  If it had really existed, and been of so great consequence, surely one of them at least would not have failed to speak of it.  The Jehovistic section of the Hexateuch is equally silent, so also the historical books, except Chronicles, and so the rest of the prophets, down to Jeremiah, who (vi.20) selects incense as the example of a rare and far-fetched offering:  “To what purpose cometh there to me incense from Sheba, and the precious cane from a far country?” Thenceforward