Cannabis in the Holy Anointing Oil?
New: Cannabis in the Holy Oil
Exodus 30:23 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, 24 And of cassia five hundred shekels, after
the shekel of the sanctuary, and of oil olive an hin: 25 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.
The original Hebrew for calamus, is Kaneh-bosem or Qaneh (Kaw-naw) Bosem.
Some translations have this as “fragrant cane” or “aromatic cane.”
Some researchers have argued that this is actually Sweet Cane or Sugar
Cane, although the term sweet does not occur in the original manuscripts.
In the Hebrew terms such as Elohim (Pronounced El- Oh- Heem ) is
rendered plural. So in the Hebrew Kaneh-bosem is also plural.
The singular then is rendered Kaneh-bos.
Kaneh-Bos sounds remarkably close to the modern day word Cannabis.
Could it be that cannabis was the plant given by God to be used in the Holy
Cannabis has certainly been cultivated since the beginning of recorded
history. Its uses for rope, sails and rigging into ancient times are
Imagine the amount of cannabis rope it would have taken to construct the
Temple of Solomon. What other way was there to construct ropes at that time,
which could lift the weights of not only the Temple of Solomon, but in fact,
the Pyramids themselves.
Cannabis was thought to be an Indo-European word specifically of
Scythian Origin. The Scythians were largely responsible for the spread
of cannabis into Europe. The Scythe, was an invention of the Scythians, used
for the harvest of cannabis. This has come to us in the legends of the
Herodotus, an early Greek ethnographer, in the 5th Century BC wrote of the
Scythians and their use of cannabis.
The Scythians as they were known by the Greeks, were known, by the Semites as
the Ashkenaz. Among the earliest references to Ashkenaz people is
found in Genesis 10:3 where Ashkenaz was listed as the son of Gomer, the
great Grandson of Noah. The Sythians lived around and traded with the
Semites at least as early as 600 BC.
Zoroaster the prophet of the Ancient Magi, whose kings followed the Star of
Bethlehem based on the ancient prophesies, used a drink called
Haoma which has been documented to contain cannabis.
As early as 1925 experts have argued that, both the Assyrians and the
Babylonians, used Cannabis in their temple incense, Circa 500 BC.
In 1993, the Albany New York Times Union reported, that the first
physical evidence that Marijuana was used as a medicine in the ancient
Mideast, was found. The Israeli scientists found residue of marijuana
along with the skeleton of a girl who had died 1600 years before.
In this press release, researchers from the Hebrew University,
stated that references to marijuana as a medicine are seen as far back as
1,600 BC in Egyptian, Assyrian, Greek, and Roman Writings.
If you actually buy the Calamus translation for the Holy Oil, then
you assume that God specified in Exodus 30:23 a drug commonly known as
Ecstasy. Calamus contains an ingredient called asarone. This is a
hallucinogen which is metabolized in the liver as trimethoxyamphetamine or
ecstasy. The Middle Eastern version of this plant is far more toxic than its
North American Cousin. This is deadly to flies and other insects. The Exodus
30:23 reference refers to sweet Calamus. If you look at this in the Strong’s
concordance where they spell this as qaneh rather than kaneh, they pronounce
this as Kaw-Naw, a reed, calamus, and cane are listed as possible
translations. The term sweet used in Exodus 30:23 in Hebrew is Bosem.
According to the Webster's New World Hebrew Dictionary, Bosem is perfume;
scent. The Concordance: the Hebrew is Bosem #1314, fragrance, by impl.
spicery; also the balsam plant:----smell, spice, sweet (odour). In some
Bibles sweet calamus is translated as aromatic or fragrant Cane. It is where
the bosem is fused to the word kaneh or qaneh that the cannabis translation
becomes apparent. So then to pronounce this we have kaw-naw-bosem, and is
spelled in English qaneh-bosem or kaneh-bosem.
In 1936, Sara Benetowa, later Known as Sula Benet, an etymologist from
the Institute of Anthropological Sciences, in Warsaw wrote a treatise,
"Tracing One Word Through Different Languages." This was a study on the
word Cannabis, based on a study of the oldest Hebrew texts. Although the
word cannabis was thought to be of Scythian origin, Benet's research
showed it had an earlier root in the Semitic Languages such as Hebrew.
Benet demonstrated that the ancient Hebrew word for Cannabis is Kaneh
-Bosem. She also did another study called Early Diffusion and Folk Uses
of Hemp. There is a reprint of this in Cannabis and Culture
ISBN:90-279-7669-4. On page 44, she states, "The sacred character of
hemp in biblical times is evident from Exodus 30:23, where Moses was
instructed by God to anoint the meeting tent and all of its furnishings
with specially prepared oil, containing hemp." On page 41 Sula Benet
writes, : In the course of time, the two words kaneh and bosem were
fused into one , kanabos or kannabus know to us from the Mishna.
According to the Webster's New World Hebrew Dictionary, page 607 the
Hebrew for hemp is kanabos.
Sara Benetowa discovered that the Kaneh-Bosm or Cannabis is mentioned 5
times in the Old Testament. The first occurrence appears in the
Holy Anointing Oil as Calamus, (Exodus 30:23). Sara argued that
the translation of Calamus was a mistranslation which occurred
in the oldest Bible the “Septuagint” and the mistranslation was copied in
But what is the effect to the baptism?
You may argue that the Anointing with the cannabis based oil has no
redeeming value. I would like to point out that all Orthodox Churches
practice the Chrism anointing. What started me into The Fire Baptism and the
Lost Sacraments is that not one Church uses the Holy Anointing Oil as
described in Exodus 30:23 even with the Calamus translation.
The Bible is very clear that this was the only oil to be used.
This shall be a “holy anointing oil” unto me
throughout your generations. Whosoever compoundeth any like it,
or whosoever putteth any of it upon a stranger, shall even be cut off from
his people. Exodus 30:31-33
Christ in the Greek, and the Messiah in Hebrew, means “the
anointed ” For Jesus to receive the title “Christ”, he must have
been anointed with the Holy Anointing Oil or Nazer Oil, as given to Moses in
The only scriptural reference to Jesus being anointed is in Bethany. But
this is a record of Jesus being anointed with a Spikenard Oil.
This would not convey the title Christ. The title “Christ” was only
given by someone who is anointed with the Holy Anointing Oil or Nazer
Oil, as described in Exodus 30:23.
Some early Gnostic Christians teachings held that Jesus was not made Christ
with an earthly oil, but in fact anointed by God in heaven.
For the Father anointed the Son, and the Son anointed
the Apostles, and the Apostles anointed us. Gospel of Phillip
If Jesus was called “Christ” by receiving the Holy Anointing Oil, how
are we to be called Christians? One would assume that we
must also be anointed with the same, Holy Anointing Oil, or Nazar Oil,
as described in Exodus 30:23.
The Chrism or (anointing) is superior to baptism, for it is from the
word chrism that we are called Christians. Gospel of Phillip.
“Are you unwilling to be anointed with the Oil of God? Wherefore we are called
Christians on this account, because we are anointed with the oil of God.”
Theophilus of Antioch (181AD)
More Research on Marijuana in the Holy Oil
The following is a post from Reverend Joshua Snider which was submitted
to the web blog. This is a very well done study of cannabis in the Holy
Oil and far more detailed than I was able to get into in the Film Script.
For the truth seeker it is posted here for your convenience. Thank you
Reverend Joshua for sharing the research.
From Reverend Joshua Snider:
Below I am posting Sarah Benetowa’s article from "The Book of Grass" (I know
you’ve already read that but I’m including it so others have more context)
followed by my articles. I hope these is more explanatory than what I sent you
before. My appologies again.
Cheers, One love and God Bless
TRACING ONE WORD THROUGH
DIFFERENT LANGUAGES Sara Benetowa
As evidence now shows, in antiquity hemp was used in widely differing
cultures. In the following article, Sara Benetowa of the Institute of
Anthropological Sciences in Warsaw, attempts to find out through a comparative
study of languages in what cultural environment hemp was first used as a
After having compared the words meaning hemp in Indo-European, Finnish,
Turkish and Tartar, and Semitic language groups, the conclusion was reached
that, leaving aside all the obviously borrowed words, either Finnish, Turkish,
Celtic, or Roman, there remained four groups to investigate: 1. Sanskrit-cana;
2. Slav-konopla; 3. Semitic, for example in Assyro-Babylonia-kannab; 4. Greek:
In all these languages the words meaning hemp have a common root: kan. This root
with the double meaning of ‘hemp’ and ‘cane’ is common to almost all the
languages of antiquity.
It is easy to show that ‘canna’ means both ‘hemp’ and ‘cane’. But what is the
meaning of the ending ‘bis’? The answer is not difficult to find if one notices
an interesting detail encountered in several Semitic texts from Oriental
antiquity. For example, let us look at the original text of the Old Testament
and its Aramaic translation, the ‘Targum Onculos’. The word ‘kane’ or ‘kene’
sometimes appears alone and is sometimes linked to the adjective ‘bosm’ (in
Hebrew) or ‘busma’ (in Aramaic) which means: odorous, smelling good, aromatic.
As I demonstrate in detailed fashion in this study, the Biblical ‘kane bosm’ and
the Aramaic ‘kene busma’ both mean hemp. The linguistic evolution of the terms
in question leads to the formation of the unique term ‘kanabos’ or ‘kanbos’.
This is encountered in the Mischna, the collection of traditional Hebrew law
which contains many Aramaic elements. The astonishing resemblance between the
Semitic ‘kanbos’ and the Scythian ‘cannabis’ lead me to suppose that the
Scythian word was of Semitic origin. These etymological discussions run parallel
to arguments drawn from history. The Iranian Scythians were probably related to
the Medes, who were neighbors of the Semites and could easily assimilated the
word for hemp. The Semites could also have spread the word during their
migrations through Asia Minor.
Taking into account the matriarchal element of Semitic culture, one is led to
believe, that Asia Minor was the original point of expansion for both the
society based on the Matriarchal circle and the mass use of hashish.
Let us look for factors which could have contributed to the start of mass use of
hashish in the matriarchal circle. One important factor is that in preparing
fibre from the plant and during the harvest the strong odour intoxicates the
workers. According to ancient customs still surviving in modern times, all work
involving hemp is done in mass. Since antiquity the hemp harvest has been
considered a holiday, especially for the young people. In many countries the
harvest is a sort of reunion to which guests come with or without masks and give
all sorts of presents to the workers. Here we see an obvious link with the
masculine secret societies in the matriarchal circle in which there is mass use
of hashish. Another factor is the making of sacrifices to the ancestors, which
is common practice in the masculine secret societies.
Here is another obvious link between the character of this plant used in the
cult of the dead and the masculine secret societies founded on that cult. Many
peculiarities of the ancestor cult can be brought forth as evidence of this.
In Poland on the night before Christmas a ritual dish is served made of hemp
seeds, called ‘hemp soup’, because according to popular superstition at that
time the souls of the dead visit their friends and family to feast together.
Another trace is the Polish habit of throwing a few hemp seeds in the fire ‘as a
sacrifice’ during the harvest.
An obvious link between sacrifices in honour of the dead and the mass use of
hashish is to be found in the Scythian funeral ceremony.
After the burial, the Scythians purified themselves in the following manner:
they washed and anointed there heads and, after having planted posts in the
ground and wrapped cloth around them, they through hemp into receptacles filled
with red-hot stones.
By comparing the old Slavic word ‘kepati’ and the Russian ‘kupati’ with the
Scythian ‘cannabis’ Schrader developed and justified Meringer’s supposition that
there is a link between the Scythian baths and Russian vapor baths.
In the entire Orient even today to ‘go out to the bath’ means not only to
accomplish an act of purification and enjoy a pleasure, but also to fulfil the
divine law. Vambrey calls ‘bath’ any club in which the members play checkers,
drink coffee, and smoke hashish or tobacco.
The tobacco imported from America spread so rapidly through Europe because the
way had been prepared for it by hemp.
NAMES OF THE PLANT
bangi-Congo hashish-Africa, Asia
bhang-India hemp-Great Britain
canab- Brittany hierba-Mexico
canaib-Ireland hsien ma tse-China
cannapa-Italy Indian hay-USA
canna-Persia intsangu-South Africa
dagga-South Africa juanita-Mexico
djamba-South Africa kanbun-Chaldean
esrar-Turkey, Persia kanebosm-Hebrew
ganjah-India kanebusma-Aramaicganjika-Sanskrit kanep-Albania
grifa-Spain, Mexico khanchha-Cambodia
haenep-Old English kif-North Africa
loco weed (confused with pot-USA
majoun-North Africa, Middle East reefer-USA
marihuana-Mexico, USA, Europe rosamaria-Mexico
marijuana-Mexico, USA, Europe rup-India
mary jane-USA so-la-ra-dsa-Tibet
matakwane-Sotho (South Africa) sonadora-Mexico
momea-Tibet suruma-Ronga (Africa)
muta-USA umia-Xhosa (Africa)
1.Many people (even scholars!) speculate that the word cannabis moved to the
Middle East and Europe from the Far East. Most English etymological dictionaries
trace the word hemp-cannabis to the Scythians via the Greek historian Herodotus
(approximately 500 B.C.). The word is however said to occur at least two hundred
years earlier in the Assyrian tablet of Assur(i)banibal (in ritual use no less).
The Assyrians were/are a Semitic people closely related to the Hebrew, Aramaic
and Arabic peoples.
The leading authorities on the etymology of both the German and Russian
languages list a Sumerian cognate (these are ,,Etymologisches Wörterbuch
der deutschen Sprache" Kluge 23rd edition by Elmar Seebold 1999 on page 354, and
,,Russisches etymologisches Wörterbuch."
Heidelberg: Winter by Max Vasmer 1950-1959 in three volumes, vol. 1 page 615
(there is also an expanded Russian language translation of this). Beyond this an
Article written in Swedish lists both kunibu-cannabis and gamun-cumin as
Sumerian words. This article is ,,Sumerna och deras kultur(The Sumerians and
their culture)" föredragvid finska
vetenskapsocietens sammanträde den 13
December 1943 av(by) Knut Tallqvist in ,,Societas Scientarium Fennica
Årsbok- Vousikirja 22nd band No: 3,
Helsingfors 1944 ? See page 22. This is important not only because it places the
word cannabis in the region approximately 3000 years prior to Herodotus but also
because cumin is usually given as a word that stems from Semitic (and Hebrew in
particular). The Hebrew word for cumin only occurs three times in the Old
Testament (once in Isaiah 28: 25 and twice in 28: 27).
I hope that you may also find the following insightful as well as interesting. A
quote from "A Comprehensive Etymological Dictionary of the Hebrew Language for
Readers of English" by Rabbi Ernest Klein, Carta Jerusalem, University of Haifa
1987, runs as follows "Since early times, humanity has tried to find out why
things are called by the words that denote them; The Hebrew Bible offers quite a
few instances e.g. Genesis 2: 23. The Greeks called this: finding the true
meaning of the word, "true" being etymos, literally "that which is", and
"etymology" meant originally "using words in their true sense". This "truth" was
found by deriving existing words from other words, in the same or in another
language. The first known systematic attempt to use such connections not for
speculation as to the true nature of things, but in order to discover the
meanings of words, was made by Jewish scholars in North Africa, Spain and later
in Southern France, between 900 and 1350 C.E. They deduced the meanings of
difficult Biblical words from corresponding words in Arabic and Aramaic,
applying rules for which consonants in one language corresponded to a given
consonant in another." This was an ingenious and amazing achievement but the
fact that Arabic and Aramaic could have easily, by this time, lost many of the
subtleties accompanying a variety of words like bosem for example (subtleties
which may still be reflected in Medieval and Modern Hebrew, for example Klein’s
dictionary gives Medieval and Modern Hebrew meanings which include spicing,
perfuming, and becoming intoxicated or drunk, on the attached page (page 86)
taken from this dictionary MH and NH stand for Medieval Hebrew and New Hebrew
respectively ), this compounded with the inaccuracies contained in the long
accepted Greek Septuagint could have very easily added an extra layer to the
shroud covering the truth.
Peace, Love and Respect to all,
Humbly submitted by
Rev. Joshua Snider
2.In my previous article I suggested that Arabic and Aramaic may have lost
much of the original color that the word bosem may have originally conveyed.
This is probably true although it can be seen from the following page (page 9
with definitions of "enjoy oneself, delight", and "annoint") taken from " A
Syriac-English Glossary With Etymological Notes" by M.H. Goshen-Gottstein, based
on Brockelmann’s Syriac Chrestomathy 1970, that at least Syriac Aramaic seems to
have retained much of this ancient color.
The excerpt and reference below is taken from the article "Early Diffusion And
Folk Uses of Hemp" by Sula Benet in "Cannabis and Culture" 1975
Another piece of evidence regarding the use of the word ‘kaneh’ in
the sense of hemp rather than reed among the Hebrews is the religious
requirement that the dead be buried in ‘kaneh’ shirts. Centuries later,
linen was substituted for hemp (Klein 1908).
KLEIN, SIEGFRIED 1908 Tod und Begrabnis in Palistina. Berlin: H.Itzkowski.
Peace, Love and Respect to all.
Humbly submitted with my deepest apologies for prior oversights,
Rev. Joshua Snider
3.Although gifted scholars have suggested that the m in kaneh bosem
represents a plural, it can be seen from the above material that bosem appears
to be one of two complete morphemes (a morpheme is the smallest unit of sound
containing meaning) making up the compound word from "fragrant" or "intoxicating
grass or hemp" (for the definition of kanu as "denotes grass, reeds, &c" see
,,Assyrian Grammar; An Elementary Grammar; With Full Syllabary And Progressive
Reading Book Of The Assyrian Language In The Cuneiform Type" by Rev. A, H. Sayce,
Wipf and Stock Publishers, 150 West Broadway, Eugene Oregon 97401 May 2002,
Samuel Bagster and Sons, 1875, page 48). I do however feel that these scholars
seem to be on the right track. The similarity of the m in bosem to the m of the
masculine plural would seem to have led to the reanalysis of kaneh bosem as a
plural, leading in turn to the loss of this m in the kanbos of the Mishna and
the Scythian and Greek cannabis. It is unlikely, even on account of syllables,
that the word cannabis consists of only one morpheme. So far as I have seen, no
other theory has yet been advanced attempting to explain the semantic meanings
of the component morphemes of cannabis in any detail. This would be a fairly
remarkable suggestion if Proto Indo-European were truly the source of this word
considering the extent to which this language family has been exhaustively
reconstructed and studied. Aside from no other theory being advanced, the weight
of the above material suggests strongly that this scenario is not unlikely.
A closely related theory that does not strain the above account for
semantics, is that bosem actually means hashish or intoxicating spice of kanu or
hemp. I’d like to extend my thanks to the Right Rev. Gregory Davis for this
interpretation. If kaneh bosem was reanalyzed as a collective plural in the form
of hashish, kanbos could have easily been seen as the singular plant in
pre-collected form. In either case, as can be seen above, the reason for lack of
plural agreement between the adjective and noun is explained because bosem is
not actually a truly historical plural and by the time it would have been
perceived as such, kanehbosem would have already been seen as one word (simply a
noun instead of a noun with a complementing adjective).
Peace, Love and Respect to all.
Rev. Joshua Snider
The two ancient Aramaic translations of the Torah, The Targum Onqelus and the
Syriac Peshitta also use variations of kaneh bosem in Exodus 30: 23. The Targum
uses (w)qnya busma (Targum (Chaldean) Bible.,, The Bible in Aramaic : Based on
Old Manuscripts and Printed Texts. Vol. 1, The Pentateuch according to…. O.T.
Pentateuque (arameen). onqelos by Alexander Sperber 1897, 1959,1973,1992.,
Leiden; New York; E.J. Brill, page 143 and the Peshitta uses roughly (w)qnya d
busma ,,Peshitta (Syriac) Syrian Patriarchate of Antioch and all the East,
Syriac Bible 63DC United Bible Societies 1979 UBS-EPF 1996-2M , page 67.
Edited and Updated Dec. 10 2007
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