triangular shape, with seven strings, afterwards increased to eleven. Josephus says it had ten, and was played with a plec- trum or small piece of ivory.
Vials (diddas). Only in the Apocalypse. The word vial, used commonly of a small bottle, gives a wrong picture here. The duddy was a broad, flat vessel, used for boiling liquids, sometimes as a cinerary urn, and for drinking, or pouring liba- tions. Also of the shallow cup, usually without a foot, in which libations were drawn out of the mixer. Herodotus says that at Platwa the Spartan Helots were bidden by Pausanias to bring together the booty of the Persian camp, and that they found “many golden mixers and bowls (iddas), and other éxmopara (drinking-vessels) ” (1X., 30). From its broad, flat shape “Apeos diddy bowl of Mars was a comic metaphor for a shield. It was also used for sunken work in a ceiling. In the Septuagint the word is frequently used for bowls or basons. See Num. vii. 18, 19, 25, 31, 37, 48, etc.; 1 Kings vii. 50; Zech. ix. 15. Here, censers, though several different words of the Septuagint and New Testament are rendered censer ; as Svioxn, 1 Kings vii. 50; Supsatnpsoy, 2 Chron. xxvi. 19; Ezek. viii. 11; Heb. ix. 4; \iBavwrov, Apoe. viii. 3. Ovicxn however is the golden in- cense-cup or spoon to receive the frankincense which was lighted with coals from the brazen altar, and offered on the golden altar before the veil. The imagery is from the tabernacle and temple service.
Incense (Suusapdrwv). The directions for the composition of the incense for the tabernacle-worship, are given Exod. xxx. 37, 88.
Prayers. For incense as the symbol of prayer, see Lev. xvi. 12,13; Ps. cxli.2. See on Luke i. 9. Edersheim, describing the offering of incense in the temple, says: “As the President gave the word of command which marked that ‘the time of incense had come,’ the whole multitude of the people without withdrew from the inner court and fell down before the Lord, spreading their hands in silent prayer. It is this most solemn