The atoms scoped to Judaism, Christianity and Omani household life describe four unrelated reasons to burn the same resin, and reading them together says more about frankincense than any one alone.
The ketoret of Exodus 30 lists frankincense as one of four required spices, alongside galbanum, onycha and stacte. Rabbinic tradition holds it to be the only one of the four that is fragrant by itself, the other three being sharp or unpleasant until compounded together, so a blend read as uniformly sweet depended on one ingredient covering for three others. The recipe was also fenced: Exodus 30:37 forbids making the same compound for private use, so this particular formula existed as consecrated and could not be copied at home, a restriction with no equivalent among the other incenses on this site.
The thurible reads the same smoke differently again. Catholic and Orthodox liturgy pairs the censing of altar, gospel book and coffin with Psalm 141, "let my prayer rise before you as incense," so that the smoke's plain upward drift is doing the theological work rather than illustrating it.
Neither reading describes how most frankincense actually burns today. In Oman and Yemen it is a household object rather than an occasion: a mabkhara smoulders in the front room to welcome an ordinary guest, and the smell is furniture rather than ceremony, the opposite of both the fenced ketoret and the censed altar.