The latter is commonly known as frankincense (a term stemming from the word for dew or drop, which corresponds to stacta), and is integral to our liturgical practices. It is challenging to determine if, during Moses' time, this resin was traded into regions such as northern Arabia, Egypt, and beyond; however, the ancient Egyptian embalming process, which necessitated substantial quantities of aromatic resins, likely devised methods early on to satisfy these demands.
Oniha in Hebrew translates to shehelet, while in the Septuagint it appears as onyx (nail). The Hebrew term denotes a true shell. Pliny (XXXII, 46) references a shell component that was ground into a fine powder for use in incense. Cook hypothesizes it may be the Blatta Byzantina known in the medieval era; O. Gerlach posits that it refers to the unguis odoratus shell found in the Red Sea. Halvan in Hebrew, known as Helbena, corresponds in the LXX to halbani and in the Vulgate to galbanum. O. Gerlach identifies this as a resin from a shrub native to Syria, asserting that locals burn its branches to repel snakes. The medicinal uses of galbanum resin are acknowledged, but Cook indicates that although it is acquired through trade, the specific plant source remains uncertain. Its scent is not particularly pleasant; however, when blended with other substances, likely due to the compounds produced from burning, it neutralizes the harshness of other resins, rendering the overall fragrance more refined.
Lebanon, or Lebona in Hebrew (meaning whitish), is the most esteemed of these substances. This resin, like others, was likely exported from India, where it is referred to as salai. In Arabic, it is called luban, although the tree itself does not grow in Arabia, despite the Hebrew and Arabic names seeming to align. Botanically, this tree is classified as Bostwellia thurifera; the Vulgate translates Lebanon as thus. Some translators, such as O. Gerlach and the Field Reading of the Uzak of the English Bible, interpret verse 35's instruction to produce a composition as ‘make the composition with salt pure and holy,’ drawing on Talmudic sources and Maimonides’ interpretations, which reference Leviticus II, 13, stating, ‘in every offering thou shalt bring salt to the Lord thy God.’ Nonetheless, this view is disputed by the commentator of the Anglican Bible and Knobel, who support a translation that aligns closely with our interpretation.
THEOSIS