I've been thinking about creating a post on this topic actually. It really should be more of a point of discussion than I typically see it. The parallels between the construction of the tabernacle with two layers of skins and "a cloud at the door" when Moses was communicating with the divine is very close to the methodology in Herodotus of the Scythians wrapping themselves inside a tent and burning the cannabis on coals. The kaneh bosem in the anointing oil has been discussed as being cannabis for decades (see Sula Benet), a claim that takes on extra credibility for me following the discovery OP linked as well as my stumbling across a detail in Russo, A History of Cannabis and its Preparations in Saga, Science, and Sobriquet (2007): A transition to a new term for cannabis, kunubu or qunnupu, appeared in Assyria in the 7th century b.c. A document taken from the Royal Correspondence at Kouyounjik, Letter 368 [139] (p. 381) pertains to performance of religious observances undertaken in the court of King Esarhaddon (reign 680 – 669 b.c.) [140] (p. 257), translated as, “What is used in the sacred rites? the main items [. . .] for the rites are fine oil, water (?), honey, odorous plants, myrrh (and) hemp. Oil, myrrh, and cannabis used in sacred rites? Hmmm... (As an aside, yes, I'm aware the LXX says it was calmus, but am skeptical that the translation for foreigners was transparent with the key ingredient of an oil only for kings and prophets in a tradition so guarded it had a sign out front the Second Temple warning of death for gentile trespassers, past which there was another area anyone outside the priesthood could not enter.) There's also the question of where the recipe for the anointing oil originated, and I've been looking at a possible Egyptian origin in connection with the mention of anointing rulers in the Amarna letters in conjunction with the requests from foreign kings jonesing for "more of that sweet oil." As an aside, given the honey in the Assyrian recipe, particularly if in conjunction with the cinnamon in the Exodus recipe, it would have been delicious. This comes to the forefront of Christianity too, as you have a ritual where broken bread described as the body of the anointed one is to be consumed in part of a rite. If it's the body of the anointed one - shouldn't it be anointed in the holy anointing oil before eating? Well you do have in both Mark and John's last supper Jesus taking broken bread, dipping it, and handing it off. But in both this is characterized as an act to "show who will betray me" and it is handed off to Judas - not a great selling point on the ritual. In the Gospel of Thomas, ascribed to a "Judas, also called Thomas," you have Jesus complaining about the Pharisees not letting people eat: 102. Jesus said, "Damn the Pharisees! They are like a dog sleeping in the cattle manger: the dog neither eats nor [lets] the cattle eat." The work only mentions the Pharisees again in one other similar saying: 39. Jesus said, "The Pharisees and the scholars have taken the keys of knowledge and have hidden them. They have not entered nor have they allowed those who want to enter to do so. [...] Certainly given what we know now about the medical properties of the plant ( myrrh and cinnamon also have modern papers on health benefits), the references in Mark and James to anointing the sick certainly fit with apparently miraculous healings of the sick in juxtaposition with the medical practices of antiquity, particularly if the oil was being ingested. There's a number of other details beyond the above, but the fact that as of last year the earliest evidence of cannabis being ritually burned in the world is in the holiest of holies of an Israelite temple seems like a watershed moment for the history of a tradition centered around the revelation brought by a burning bush and the prophets anointed by what may well have been cannabis oil.