Original Word: θυμιατήριον
Part of Speech: Noun, Neuter
Transliteration: thumiatérion
Pronunciation: thoo-mee-at-ay'-ree-on
Phonetic Spelling: (thoo-mee-as-tay'-ree-on)
KJV: censer
NASB: altar of incense
Word Origin: [from a derivative of G2370 (θυμιάω - burn incense)]

1. a place of fumigation, i.e. the alter of incense (in the Temple)

an altar of incense, a censer

From a derivative of thumiao; a place of fumigation, i.e. The alter of incense (in the Temple) -- censer.

see GREEK thumiao

Word Origin
from thumiaó and -térion (suff. denoting place)
Definition
altar of incense, a censer
NASB Translation
altar of incense (1).

STRONGS NT 2369: θυμιατήριον

θυμιατήριον, θυμιατηριου, τό (θυμιάω), properly, a utensil for fumigating or burning incense (cf. Winer's Grammar, 96 (91)); hence:

1. a censer: 2 Chronicles 26:19; Ezekiel 8:11; Herodotus 4, 162; Thucydides 6, 46; Diodorus 13, 3; Josephus, Antiquities 4, 2, 4; 8, 3, 8; Aelian v. h. 12, 51.

2. the altar of incense: Philo, rer. div. haer. § 46; vit. Moys. iii. § 7; Josephus, Antiquities 3, 6, 8; 3, 8, 3; b. j. 5, 5, 5; Clement of Alexandria; Origen; and so in Hebrews 9:4 ((where Tr marginal reading brackets), also 2 Tr marginal reading in brackets), where see Bleek, Lünemann, Delitzsch, Kurtz, in opposed to those ((A. V. included)) who think it means censer; (yet cf. Harnack in the Studien und Kritiken for 1876, p. 572f).

Term and Scope

Thymiaterion (Strong’s Greek 2369) appears once in the Greek New Testament, Hebrews 9:4, where it is rendered “golden altar of incense”. The word can also denote a “censer,” but the author of Hebrews clearly has the fixed altar in view. The entry therefore surveys the altar of incense, its use as a hand-held censer on the Day of Atonement, and the typological fulfillment in the mediatorial work of Jesus Christ.

Old Testament Background

1. Construction and Placement – Exodus 30:1-10 describes a small acacia-wood altar overlaid with gold, standing before the veil that concealed the ark. Its horns, crown molding, and gold rings paralleled the ark itself (Exodus 30:3-4), marking it as holy furniture of the Sanctuary.
2. Daily Ministry – Every morning and at twilight Aaron was to burn specially compounded incense “as a perpetual incense before the LORD” (Exodus 30:8). No strange incense, burnt offering, grain offering, or libation was ever to be placed upon it (30:9).
3. Atonement for the Altar – Once a year, on the Day of Atonement, the high priest smeared the altar’s horns with the sacrificial blood (30:10; Leviticus 16:18-19), sanctifying it for another year of service.
4. Day of Atonement Censer – Leviticus 16:12-13 distinguishes a hand-held “firepan” (Hebrew maḥtah; cf. LXX θυμιατήριον) filled with coals from the altar and incense to create a cloud that covered the mercy seat. This liturgical vessel explains the alternate sense “censer.”
5. Historical Notes – From the Tabernacle to Solomon’s Temple (1 Kings 6:20-22) and the post-exilic Second Temple, the altar of incense maintained its central place. Josephus (Ant. 3.6.8) details its gold overlay and twice-daily service.

The Hebrews 9:4 Placement

Hebrews 9:3-4 situates the “golden altar of incense” within the Most Holy Place alongside the ark. The writer is not contradicting Exodus; he is describing the Day-of-Atonement arrangement when the altar’s ministry, supplemented by the censer, belonged to the high priest’s once-yearly entry behind the veil (cf. Leviticus 16:12-13, 18-19). Thus Hebrews underscores the altar’s climactic role in securing annual reconciliation.

Symbolism and Typology

1. Mediation of Prayer – Incense visually depicted prayers ascending acceptably to God (Psalm 141:2; cf. Revelation 5:8). Daily smoke before the veil prefigured the perpetual intercession of Christ (Hebrews 7:25).
2. Fragrance of Christ – The sweet aroma (Exodus 30:34-38) typifies the pleasing sacrifice of Jesus, “a fragrant offering and sacrifice to God” (Ephesians 5:2).
3. Blood and Incense – On the Day of Atonement blood atoned while incense concealed the ark, foreshadowing the union of Christ’s sacrifice and advocacy in the heavenly sanctuary (Hebrews 9:11-12, 24).
4. Access to God – The altar stood closest to the Holy of Holies, teaching that communion with God is approached through intercession, not bypassing atonement. Christ’s torn veil (Matthew 27:51-52) grants the believer boldness to enter where only incense once diffused (Hebrews 10:19-22).

New Testament Echoes

Luke 1:9-11 records Zacharias offering incense when Gabriel announced the birth of John; the gathered multitude was “praying outside” (1:10), uniting priestly incense and corporate prayer. Revelation 8:3-4 portrays an angel with a “golden censer,” mingling incense with “the prayers of all the saints” and hurling fire to earth, signifying God’s response to intercession.

Doctrinal Themes

• Perpetual Intercession – Christ’s continual priesthood fulfills the altar’s ceaseless fragrance.
• Holiness of Worship – The prohibition of “strange incense” stresses purity; New Covenant worship rejects innovation that obscures Christ’s sufficiency.
• Blood and Prayer – Effective prayer is grounded in atonement; only those cleansed by the blood may approach.
• Heavenly Pattern – Earthly liturgies were “copies of the heavenly things” (Hebrews 9:23); the true golden altar is in the celestial sanctuary (Revelation 8:3).

Practical Application

Believers are called to “pray without ceasing” (1 Thessalonians 5:17) in the confidence that their petitions, fragrant with Christ’s merit, ascend to the Father. Personal and corporate prayer, morning and evening, mirror the altar’s rhythm. Guarding doctrinal purity safeguards the sweet aroma of worship; strange fire—whether doctrinal error or self-willed devotion—provokes divine displeasure (Leviticus 10:1-3).

Related References

Exodus 25:29-30; 30:1-10; 37:25-28; 40:5; Leviticus 16; Numbers 4:16; 1 Samuel 2:28; 2 Chronicles 26:16-20; Psalm 141:2; Luke 1:9-11; Hebrews 7:25; 9:3-4, 11-14, 23-24; 10:19-22; Revelation 5:8; 8:3-5.

θυμιατηριον θυμιατήριον thumiaterion thumiatērion thymiaterion thymiatērion thymiatḗrionInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts