1) Patented Perfumes

The Mighty One of Israel is an inventor and designer, with a refined sense of smell. We can prove this by the fact that He has the longest running patent for an invention of a perfume in history. Patents are usually for 20 years or so, this patent is over 3,000 years old. This patent for a perfume reveals something special about the relationship of humans with the Mighty One of Israel.

The UK Office of Patents defines a patent in the following way:

A patent for an invention is granted by government to the inventor, giving the inventor the right for a limited period to stop others from making, using or selling the invention without the permission of the inventor. When a patent is granted, the invention becomes the property of the inventor.

Patents are concerned with how things work, what they do, how they do it, what they are made of or how they are made.

To be patentable the invention must: be new, never have been made public in any way, anywhere in the world, involve an inventive step, be capable of industrial application. The invention must take the practical form of an apparatus or device, a product such as some new material or substance or an industrial process or method of operation.

Yahweh when filing his patent, of course, had no government or office to file it with, so, He made a nation called Israel and added it to their Law. He then ensured this Law was translated into as many languages as possible over the course of history to the present.

The patent was for a fragrant olive oil based ointment and a fragrant perfume. We may at first think 'how odd!' In the study of the scriptures, as in all forms of study, the exclamation “How odd!” usually indicates something worthy of investigation. Let us examine the patents recorded in Exodus Chapter 30.

Moreover the LORD spake unto Moses, saying, Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels, And of cassia five hundred shekels, after the shekel of the sanctuary, and of oil olive an hin: And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil.

This passage defines the composition in detail and the purpose. Next the use of the perfumed substance is detailed.

And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony, And the table and all his vessels, and the candlestick and his vessels, and the altar of incense, And the altar of burnt offering with all his vessels, and the laver and his foot. And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy. And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest's office.

Following the prescription of the use above, the conditions of the Patent are explained.

And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto me throughout your generations. Upon man's flesh shall it not be poured, neither shall ye make any other like it, after the composition of it: it is holy, and it shall be holy unto you.

Then lastly conditions of use are explained and the penalty for infringing the patent.

Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, shall even be cut off from his people.

But there is not just one patent there are two. The second patent for the perfume is explained. Note that just as the oil, the ingredients of the Perfume are easily accessible and it would be possible with this information for anyone to make it.

And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; these sweet spices with pure frankincense: of each shall there be a like weight: And thou shalt make it a perfume, a confection after the art of the apothecary, tempered together, pure and holy: And thou shalt beat some of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy.

Again the conditions of use are explained and the penalty for infringement clarified.

And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the LORD. Whosoever shall make like unto that, to smell thereto, shall even be cut off from his people. (Exodus 30:22-38 KJV)

The patent office does not defend the right of the owner, just as the word does not prevent someone making the oil and the perfume. In fact defining the exact ingredients of the oil and the perfume paradoxically makes it easier to make a replica. As there was no international court for Yahweh to take an offender against the patent, no less than Yahweh himself is the judge. The penalty was to be excluded from the nation of Israel.

2) Why design the perfume?

But firstly why would someone so great as the Creator wish to patent an ointment and a perfume? Perhaps the answer to this question may be clearer if we knew why he designed them in the first place. Usually a designer designs something in response to a perceived purpose. People very rarely do things with no purpose, and to go to the effort there is usually a desired outcome. Even a painter will have a purpose in painting: to tell a story, convey an emotion or a landscape or just to decorate a wall. To design a fragrant oil or a perfume indicates the designer was thinking of making a special scent or odour, in fact, something to be smelt. Perfumes for humans have a twofold purpose. Firstly they disguise body odour or household odour and secondly they are meant to be attractive or pleasant to other humans.

The fragrant ointment is to be put on the furniture of the Tabernacle firstly and then, only ceremonially, on Aaron and his sons, the priests. It was not to be placed on human flesh. The perfume also was not to be worn. It was to be “put before the testimony”. It was to be cut small and burnt. For this perfume is in fact the incense, as both are the same word in Hebrew, qeṭôreth; meaning a fumigation from qâṭar to smoke, that is, turn into fragrance by fire. This perfume was burnt on the altar of incense before the Most Holy when the High Priest trimmed the lamps, both morning and evening.

Aaron shall burn thereon sweet incense every morning: when he dresses the lamps, he shall burn incense upon it. And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations. (Exodus 30:7-8 KJV)

This perfume, as it was not to be worn, was probably primarily therefore not about disguising human odour, though, in fact, it would do this, quite effectively. There is some scriptural evidence there is validity in the idea the scent was also to disguise human sweat odour as a secondary purpose. The word for 'sweat' is very rarely mentioned in the scriptures. The two occurrences below are revealing. It seems sweat was a result of curse placed on Adam.

(Gen 3:19 KJV) In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.

Therefore sweat is associated with sin. The second occurrence indicates that in the ideal worship in the future temple that those that come near to Yahweh will not wear garments to cause sweat. (As an aside this is an interesting detail, as it shows they will be capable of sweating, or have the same physical make up as we do in this dispensation).

But the priests the Levites, the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me, they shall come near to me to minister unto me, and they shall stand before me to offer unto me the fat and the blood, saith the Lord GOD:

And it shall come to pass, that when they enter in at the gates of the inner court, they shall be clothed with linen garments; and no wool shall come upon them, whiles they minister in the gates of the inner court, and within.

They shall have linen bonnets upon their heads, and shall have linen breeches upon their loins; they shall not gird themselves with any thing that causeth sweat....Neither shall they shave their heads, nor suffer their locks to grow long; they shall only poll their heads.(Eze 44:15-20 KJV)

It is to be noted short hair is the best option for reducing sweat also. These two occurrences seem to suggest Yahweh does not appreciate sweat in his service. The garments of the priesthood are lightweight linen. The idea of fine white linen being a symbol of righteousness is a good reason why the priests would wear white linen. In fact they wear blue linen as well as white, but it is likely this was a pale blue. However the beauty of this is that light coloured linen is the best for being the coolest in a warm temperate climate to reduce sweating. White linen garments are both a symbol of righteousness and will reduce sweating.

Smell, fragrance and washing

Which brings us to the reason why the Israelites had to wash. The ritual of washing was a symbolic cleansing related to righteousness.

Thou shalt also make a laver of brass, and his foot also of brass, to wash withal: and thou shalt put it between the tabernacle of the congregation and the altar, and thou shalt put water therein. For Aaron and his sons shall wash their hands and their feet thereat: When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the LORD: (Exo 30:18-20 KJV)

We are in the habit of thinking the laver in the forecourt for washing feet is a symbolic washing related to the 'walk' or way of righteousness and the washed hands symbolic of the acts of righteousness. Job's and David's writings confirm this understanding.

If I wash myself with snow water, and make my hands never so clean; Yet shalt thou plunge me in the ditch, and mine own clothes shall abhor me. (Job 9:30-31 KJV)

Wash me throughly from mine iniquity, and cleanse me from my sin. (Psa 51:2 KJV)

Isaiah confirms the connection between a physical act and the spiritual equivalent.

Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; (Isa 1:16 KJV)

However, it is clear that the laver is not only just for washing the hands and feet. When Aaron was to make the sin offering of atonement he had to wash all his body or flesh or in water, before putting on his garments.

Thus shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt offering. He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on. (Leviticus 16: 3-5).

We see Yahweh's desire for cleanliness on the part of His people in many aspects of the law. It is part of the ritual of the approach of the Levites to the service.

Take the Levites from among the children of Israel, and cleanse them. And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and so make themselves clean. (Num 8:6-7 KJV)

Washing was also part of the concept of separation of the clean from the unclean.

Or whosoever toucheth any creeping thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath; The soul which hath touched any such shall be unclean until even, and shall not eat of the holy things, unless he wash his flesh with water. And when the sun is down, he shall be clean, and shall afterward eat of the holy things; because it is his food. (Lev 22:5-7 KJV)

In effect everyone who worked in the fields would need to wash, actions such as rescuing a donkey would lead to the need to have a bath before one approached the service of Yahweh. This may be thought of as ritual but there is another facet to this which is explained by the Law.

If there be among you any man, that is not clean by reason of uncleanness that chanceth him by night, then shall he go abroad out of the camp, he shall not come within the camp: But it shall be, when evening cometh on, he shall wash himself with water: and when the sun is down, he shall come into the camp again. Thou shalt have a place also without the camp, whither thou shalt go forth abroad: And thou shalt have a paddle upon thy weapon; and it shall be, when thou wilt ease thyself abroad, thou shalt dig therewith, and shalt turn back and cover that which cometh from thee: For the LORD thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy: that he see no unclean thing in thee, and turn away from thee. (Deu 23:10-14 KJV)

The practice of burying human waste is still regarded as the most healthy practice in terms of disease control, but it is most effective in reducing foul smells in the camp where Yahweh walks. The most interesting comment is the last sentence. It says the reason why Yahweh enforces this rule is because he does not like to see human waste. It of all things is the symbol of decay. The point that also emerges is that in the process of decay human waste would also have an unpleasant smell. So it may be surmised that Yahweh is interested in covering the smell of decay, and the smell of humanity and in the separation that went with His worship there was to be no reminder of this decay, in any form, including the smell of sweat. In the service of Yahweh the washing both established a ritual method of demonstrating separation and removed the distinctive smell of human sweat. But there is more.

3) Why is smell important?

So why of all things is the smell so important? It turns out Moses gives us the simple answer.

And there ye shall serve gods, the work of men's hands, wood and stone, which neither see, nor hear, nor eat, nor smell.(Deuteronomy 4:28 KJV).

Jeremiah's record seems to confirm this, as there Yahweh speaks of Moab having a taste and smell to him.

Cursed be he that doeth the work of the LORD deceitfully, and cursed be he that keepeth back his sword from blood. Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed. Therefore, behold, the days come, saith the LORD, that I will send unto him wanderers, that shall cause him to wander, and shall empty his vessels, and break their bottles. (Jer 48:10-12 KJV)

The corollary is that Yahweh, sees, hears, eats and smells. This list encompasses four of the five human senses. The only sense not mentioned is touch. As Yahweh is in everything it follows He can 'touch' everything, but perhaps not in a way we can relate to. The point is that Moses who met Yahweh face to face states he know that Yahweh can smell. If Yahweh can smell and can differentiate between pleasant and unpleasant smells, the law to wash before coming into His presence makes a lot of sense. The clean smell of humans after washing both symbolically and practically demonstrates the beauty and holiness of separation. The practical aspect is in the fact that Yahweh can smell.

It is to be noted that when Aaron goes into the holy place at this time he needs to also have his hands full of sweet incense or the patented perfume.

And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering. .... And Aaron shall bring the bullock of the sin offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself: And he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the vail: And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not: (Lev 16:3-13 KJV)

It is clear that the reason for the smoke of the incense is to hide, or rather, obscure the glory between the Cherubim, but we are now also aware that the patented or special perfume is part of this cloud to hide the glory, that Aaron die not.

There are two sides to the events that are happening here. The first side is that Aaron (or the subsequent high priest) takes the fragrant perfume in his hands and then uses that to create a fragrant cloud to shield or cover himself before Deity. This is appropriate for also at that time of being covered in the fragrant cloud the high priest kills the bullock and pours out its blood to cover his own sins to make at-one-ment. The other side is Yahweh is here presented with a human who is covered by Yahweh's own special fragrance, brought in his hands, who presents the blood of a slain animal poured out before him and sacrificed. The most important point here is that this fragrant cloud only ascends because the high priest has been obedient and done things in the way Yahweh had appointed. In Yahweh's experience of the event, the fragrance is associated with this obedience.

It it to be noted that it was the smell of Noah's voluntary sacrifice that was pleasing.

And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar. And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living, as I have done. While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease. (Gen 8:20-22 KJV)

This association in Yahweh's mind of the fragrance with obedience is the reason why the penalty was so important for the misuse of the fragrance. The penalty of being 'cut off' from his people was, in effect, death. As to not be of the people of Yahweh was to not have access to atonement. The importance of the association is also seen in instances where the Israelites were carrying out the correct rituals but were not in their national life also being obedient. Jeremiah makes mention of the incense and associated it with remembrance.

(Jer 44:21 KJV) The incense that ye burned in the cities of Judah, and in the streets of Jerusalem, ye, and your fathers, your kings, and your princes, and the people of the land, did not the LORD remember them, and came it not into his mind?

(Jer 44:23 KJV) Because ye have burned incense, and because ye have sinned against the LORD, and have not obeyed the voice of the LORD, nor walked in his law, nor in his statutes, nor in his testimonies; therefore this evil is happened unto you, as at this day.

They had forgotten that the smell that ascended needed to be associated with the righteousness. The fragrance is not enough, in fact it is likely to cause pain if the real obedience Yahweh desires is not in evidence. The fragrance is a delight, a small addition reinforcing the delight of right work. Together the fragrance and right works are a delight. To be remembered, while doing the wrong things is something the reverse of good. It is to say “look at me” but be forgetting that you are being watched. And to do something insulting to the person looking.

In fact it is no accident our noses are on our faces close to our eyes. The face is associated with all the senses. Something before ones eyes may impinge on all the senses.

When I would have healed Israel, then the iniquity of Ephraim was discovered, and the wickedness of Samaria: for they commit falsehood; and the thief cometh in, and the troop of robbers spoileth without. And they consider not in their hearts that I remember all their wickedness: now their own doings have beset them about; they are before my face.

Because Ephraim hath made many altars to sin, altars shall be unto him to sin. I have written to him the great things of my law, but they were counted as a strange thing. They sacrifice flesh for the sacrifices of mine offerings, and eat it; but the LORD accepteth them not; now will he remember their iniquity, and visit their sins: they shall return to Egypt. (Hos 8:1-2 & 11-13 KJV)

It is not the mere smell that is important but the association of the fragrance with obedience. Hosea's record shows it is better not to have Yahweh remembering or smelling the fragrance of the offerings before His face if the works are not right before Him.

4) Smelling and Remembering

There is a very strong link between the human sense of smell and memory. We have been designed so the connection is direct between the six million smell receptor cells in the nose and the memory section of our brain. Other senses such as sight take a longer route. The sense of smell connects to the limbic system which is the area around the brainstem responsible for learning, memory and emotional processing. Smells can immediately influence emotion and re-create memories. In a learning task it was found the capacity to remember was increased 20% by the association with a new smell. Specific odours can increase heart rate and blood pressure or to produce increased calm. They found women had more sensitive receptors and could scent the body odour of other women's fear left on gauze (reported in Winston R, The Human Mind, 2004.) An interesting aside is that most taste is smell and the signals have been designed to go to an area close to the 'smell' part of the brain, this may explain what is meant by our Creator being able to taste or eat (Deuteronomy 4:28) (Certainly also the Elohim in a few encounters have been seen to eat [Gen 18:6, 19:2]).

The word 'designed' is used deliberately, as not only does the scripture say we are made in the image of God (Elohim, Mighty Ones), the Hebrew words used and their linguistic and etymological connections contain the knowledge that in fact is only now being confirmed by science. The word for 'smell' in English in Hebrew is, Zeker (also memorial, memory, remembrance, scent). It is related to the word for “male” zâkâr remembered, that is, a male Also remember, zaw-kar' meaing to mark (so as to be recognized), that is, to remember; by implication to mention; also (as denominative to be male.

Moses made a very powerful request when he asked Yahweh to remember,

Remember thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin:(Deuteronomy 9:27 KJV)

The smell of sacrifice is related to memory of it, and the memory of offering made in the past affects how one is remembered in the day or trouble,

<To the chief Musician, A Psalm of David.> The LORD hear thee in the day of trouble; the name of the God of Jacob defend thee; Send thee help from the sanctuary, and strengthen thee out of Zion; Remember all thy offerings, and accept thy burnt sacrifice; Selah. Grant thee according to thine own heart, and fulfil all thy counsel.(Psa 20:1-4 KJV)

Blood also has a smell. Not only did Abel's blood speak, as does all the faithful blood shed since, but it is remembered,

When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the humble.(Psalm 9:12 KJV)

Job is scientifically correct linking remembrance to fear which has a distinctive smell

Even when I remember I am afraid, and trembling taketh hold on my flesh. (Job 21:6)

The association of memory and therefore smell with the mouth links again the two sensations of smell and taste, for research suggests humans have a sense of taste related to visual recollection.

If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy. (Psalm 137:6)

As an aside, Isaac Moseson suggests that the English word “reek” comes from Hebrew reyach meaning odor (as if blown), savour, scent, or smell, in his argument for the role of Hebrew in the original language before the confusion of speech before Babel. Reek just meant a strong smell not good or bad www.homestead.com/edenics/whatisedenics.html There is another explanation. The traders of Tarshish may have picked up the word from the Middle East, as they have been in the habit of 'lifting' words throughout their history, to assemble a language with nearly double the words of any other language.

To smell in Hebrew is also Ruach or breath to blow, that is, breathe; literally to smell or by implication perceive (figuratively to anticipate, enjoy). It is also translated as 'accept, smell, touch and make of quick understanding.' Hebrew understood the deep connections in our brains between scents and understanding.

The connection between the smell of a person and our memory of them, is expressed in proverbs,

Ointment and perfume rejoice the heart: so doth the sweetness of a man's friend by hearty counsel.

(Proverbs 27:9 KJV)

The beauty of scent

We may also praise Yahweh Elohim for a great gift in having the sense of smell. There is beauty in the images of a beautiful scent.

And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son is as the smell of a field which the LORD hath blessed:(Genesis 27:27 KJV)

A landscape that is fragrant...and restful

For, lo, the winter is past, the rain is over and gone; The flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land; The fig tree puts forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away.(Song 2:11-13 KJV)

5) Prayer, in analogy, as incense

In the Tabernacle and Temple people might associate their prayers with the smell of the ascending incense. We are told Hannah prayed at the temple for a son, and it seems to have become a custom.

<A Psalm of David.> LORD, I cry unto thee: make haste unto me; give ear unto my voice, when I cry unto thee. Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice. (Psalm 141:1-2 KJV)

And thou shalt burn the whole ram upon the altar: it is a burnt offering unto the LORD: it is a sweet savour, an offering made by fire unto the LORD. (Exodus 29:18 KJV)

Most of the time Raych has is used in relationship to the sacrifices and most often it is associated with this word. It is associated 19 times and nîychôach meaning restful, that is, pleasant; abstractly delight: - sweet (odour). Yahweh was given rest by the perfume he designed - but no other was allowed

Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon. (Exodus 30:9 KJV)

It seems the altar of incense was specially designed for the perfume and no other type was to be used. So not only was it a special perfume but it had a unique delivery device.

Think how fragrant this place was. Burning and cooking meat with salt. And fresh unleavened bread with oil, the smell of oil burning lamps the prafrance of the anointing oil on eth warm surfaces, the smell of ointment and the insence buring morning and evening. And all the while the fabric retaining the smell – and in the dimmness under the canopy the smell would be iuntesnified in effectivelynot to mention that the fabric and covering s would retain the scent.

There were no windows and the evidence seems to suport the insence and buring made a cloud tah tmade visibuilty even lower – that the glory of Yaweh on et hTabernacle was hidden in smoke. So the high priest would not see the glory and die. So a very powerful expereince a dimm space sand smoke taking up and difracting the brilliant light of the glaory between the cherubim. Just as a bushfire turns the whole sky a dull misty colour and as a smoke machine softens the light.

Paul, who would remember temple service, most notes the smell of the sacrifices

(Phi 4:18 KJV) But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.

There are two sides- one that Yahweh smells a right smell one he designed, and remebers his people secondly his people have a separate or sared secent hat brings to mind their Creator, and they only smelle that in one place. And the thought of the memeory would aways be assocaited with the scent.

Now Y'shua said nothing about incense in the service under the new covenant. And it is interesting that Judaism now has no incense either. For both the temple is absent. Something not here but that we are waiting for. For when Yeshua returns it speaks of his garments smelling of perfumes.

Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad. (Psalm 45:6-8 KJV)

If the anointing oil is the same or similar to that patented ointment used to anoint Aaron as the high priest it is likely that it would be be perfumed with a distinctive and recognisable scent. There is not anything said about the use of incense in Ezekiel's vision of the future ideal worship, when he speaks of the sacrifices or of the garments. However, Isaiah is certain that in the future glory of Zion that those of Sheba will bring incense.

Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee. .. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Lift up thine eyes ... Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee. The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall shew forth the praises of the LORD. All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory. (Isa 60:1-7 KJV)

Solomon's song prefigures one who like a high priest has his garments perfumed with incense.

Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant? (Son 3:6 KJV)

The wise men of the East knew of the gifts suitable for a king/priest, for they brought spiced scents.

When they saw the star, they rejoiced with exceeding great joy. And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. (Mat 2:10-11 KJV)

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