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Encyclopedia.com
encyclopedia.com › religion › encyclopedias-almanacs-transcripts-and-maps › calamus-sweet
Calamus, Sweet | Encyclopedia.com
Jeremiah (6:20) points out that kaneh ha-tov was brought "from a far country." This appears in Akkadian as "qan? tabu," where it means an aromatic cane, and tib has the same meaning in Arabic. ("Goodly oil" too is used for aromatic oil.) The Septuagint distinguished between "goodly cane," which it identified with cinnamon, and "cane" or "scented cane," identified with sweet calamus.
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Bible Study Tools
biblestudytools.com › dictionary › calamus
Calamus Meaning - Bible Definition and References | Bible Study Tools
the Latin for cane, Hebrew Kaneh , mentioned ( Exodus 30:23 ) as one of the ingredients in the holy anointing oil, one of the sweet scents (Cant 4:14 ), and among the articles sold in the markets of Tyre ( Ezekiel 27:19 ). The word designates ...
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Salt Baked City
saltbakedcity.com › home › article › sensi in scripture: the curious case of calamus in the hebrew bible
Sensi in Scripture: The Curious Case of Calamus in the Hebrew Bible - Salt Baked City News
August 10, 2023 - By looking at the etymology of קנה בשם we are able to determine why calamus is arrant translation and what this term actually means. The two parts of this word both carry their own meaning and combined they form a decent description of the plant in question: קנה kaneh meaning “reed” or “stalk” (see Strong’ Concordance entry #7070) with בשם bosem meaning “spice” and the BSM root carrying the general meaning of something being fragrant (see Strong’s Concordance entry #7069).
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King James Bible Dictionary
kingjamesbibledictionary.com › Dictionary › calamus
King James Bible Dictionary - Reference List - Calamus
The Latin for cane, Hebrew Kaneh, mentioned (Exodus 30:23) as one of the ingredients in the holy anointing oil, one of the sweet scents (Song of Solomon 4:14), and among the articles sold in the markets of Tyre (Ezekiel 27:19). The word designates an Oriental plant called the "sweet flag," the Acorus calamus of Linnaeus.
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standingupfortruth
standingupfortruth.wordpress.com › 2015 › 10 › 15 › the-bible-and-calamus-vs-cannabis
THE BIBLE and CALAMUS vs. CANNABIS | standingupfortruth
October 15, 2015 - The only advice in the Bible that I am aware of regarding things of this nature is “…..be not drunk with wine”. In other words, do not overindulge to the point of not being in control of your faculties …… it’s good for your stomach in moderation, and gives a merry heart etc. Since nothing is said about Calamus/Cannabis/Kaneh-bos (the “n” makes it plural) I would assume that it is good when used for purposes to better the body rather than to get high and not be in control of our senses, values, morals and obligations.
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Michiganmedicalmarijuana
michiganmedicalmarijuana.com › home › kaneh bosm – an ancient mystery in the holy land
Kaneh Bosm - An Ancient Mystery in the Holy Land
August 1, 2025 - Traditional biblical translations, such as the Greek Septuagint, rendered “Kaneh Bosm” as “calamus,” a common marsh plant.
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Wikipedia
en.wikipedia.org › wiki › Holy_anointing_oil
Holy anointing oil - Wikipedia
1 week ago - The Aramaic Targum Onkelos renders the Hebrew kaneh bosem in Aramaic as q'nei busma. Ancient translations and sources identify this with the plant variously referred to as sweet cane, or sweet flag (the Septuagint, the Rambam on Kerithoth 1:1, Saadia Gaon and Jonah ibn Janah). This plant is known to botanists as Acorus calamus...
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Mycannabis
mycannabis.com › kaneh-bosem-cannabis-bible-anointing-oil
Was Cannabis in the Bible’s Holy Anointing Oil?
March 18, 2026 - Translated in most modern Bibles as “calamus” or sometimes “sweet cane,” the term has traditionally been considered a simple aromatic reed included in the recipe for the holy anointing oil.
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Nativestew
nativestew.com › 2025 › 09 › holy-anointing-oil.html
Native Stew - Bahamas AI Art, Photos, Videos: Holy Anointing Oil
The traditional and most common translation of qaneh bosem in most Bibles (including the Septuagint, which is the Greek translation of the Old Testament) is "calamus" or "sweet cane" (Acorus calamus). Calamus is an aromatic reed used historically for medicinal and perfumery purposes. Most biblical scholars and religious traditions uphold the calamus translation. In conclusion, while the traditional understanding identifies the ingredient as calamus, the theory that it was cannabis (as kaneh bosem) is a prominent, though controversial, subject of academic discussion based on linguistic, etymological, and, more recently, archaeological grounds.
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Christian Classics Ethereal Library
ccel.org › ccel › easton › ebd2.c.html
M. G. Easton: Easton's Bible Dictionary - Christian Classics Ethereal Library
The Latin for cane, Hebrew Kaneh, mentioned (Ex. 30:23) as one of the ingredients in the holy anointing oil, one of the sweet scents (Cant. 4:14), and among the articles sold in the markets of Tyre (Ezek. 27:19). The word designates an Oriental plant called the “sweet flag,” the Acorus calamus ...
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The Hempeneer
hempeneers.wordpress.com › 2016 › 02 › 06 › cannabis-or-calamus-whats-really-in-the-bible
Cannabis or calamus? What’s really in the bible?
October 16, 2016 - “In the original Hebrew text of the Old Testament there are references to hemp, both as incense, which was an integral part of religious celebration, and as an intoxicant.” Benet demonstrated that the word for cannabis is “kaneh-bosm”, and in traditional Hebrew “kaneh” or “kannabus.” The root “kan” here means “reed” or “hemp”, while “bosm” means “aromatic.” This word appears five times in the Old Testament (Exodus, Song of Solomon, Isaiah, Jeremiah, and Ezekiel) and has been mistranslated as “calamus”, a common marsh plant with little monetary value that does not have the qualities or value ascribed to “kaneh-bosm.” The error occurred in the oldest Greek translation of the Hebrew bible, the Septuagint in the 3rd century BC, and was repeated in translations that followed.
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Kanehbosem
kanehbosem.org › 2018 › 05 › the-translation-of-calamus-in-exodus.html
The Translation of Calamus in Exodus 30:23 is a Lie
October 1, 2020 - The Translation of Calamus in Exodus 30:23 is a Lie. HISTORICAL AND CULTURAL USES OF CANNABIS. Religious Use of Marijuana. Kaneh Bosem in Prophesy.
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JW.ORG
jw.org › en › library › books › Insight-on-the-Scriptures › Calamus-Cane
Calamus, Cane
Among the ingredients used in preparing the holy anointing oil was “sweet calamus,” the sweetness referring to its odor, not its taste. (Ex 30:22-25) The Song of Solomon (4:14) includes “cane” among other odoriferous spices.
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Jesus Is Savior
jesus-is-savior.com › Bible › calamus.htm
The Bible And Marijuana?
The claim is that the, "...anointing oil used by Jesus and his disciples contained an ingredient called kaneh-bosem which has since been identified as cannabis extract." The connection between cannabis and Jesus is tenuous at best. It stems from the ingredients listed in Exodus 30:23 for Anointing ...
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Holychristoil
holychristoil.com › origin › lost-in-translation.html
Lost in Translation - Holy Christ Oil - The Holy Grail of CBD Products
December 15, 2017 - The Concordance: the Hebrew is Bosem #1314, fragrance, by impl. spicery; also the balsam plant:—-smell, spice, sweet (odour). - 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 herbal Ecstasy.
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Holychristoil
holychristoil.com › origin › biblical.html
Biblical - Holy Christ Oil - The Holy Grail of CBD Products
Lost in Translation
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). Its been argued that the translation of Calamus was a mistranslation which occurred in the oldest Bible the “Septuagint” and the mistranslation ...
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Reddit
reddit.com › r/academicbiblical › sula benet and kaneh bosm
r/AcademicBiblical on Reddit: Sula Benet and Kaneh Bosm
January 9, 2024 -

Hello fellow academics, I have recently been seeing some interesting developments in the cannabis sector regarding the rendering of “kaneh bosm” in Hebrew text, but have trouble locating any other scholars in agreement on this matter. Does anyone know, have any experience, or resources on this subject and who today might be an authority on the matter of this? So far, everything I’m finding in biblical scholarship seems to prefer the “fragrant reed” translation of this, and next to nothing about it referring to cannabis.

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Benet's claim in part rests on a "false friends" phonetic resemblance between "kaneh bosm" and "cannabis" whereas Greek κάνναβις, κάνναβος has no etymological relationship with Hebrew קנה־בשׂם. There is also no evidence of קנה־בשׂם was a fixed expression. It occurs only in a single context in Exodus 30:23 where בשם and בשמים "spices, fragrances" occur a number of times with other aromatic compounds (such as myrrh and cinnamon). There is a similar expression with a different adjective קנה הטוב in Jeremiah 6:20, where it refers to an aromatic compound (the adjective haṭṭob here is a cognate with Arabic ṭīb "fragrant smell" and ṭayyib "sweet, perfumed" and Akkadian ṭābu "sweet, sweetened" as in sweetened wine) used in the Temple incense, as it is compared to frankincense. So נה may be modified by a number of different adjectives to distinguish the aromatic or sweet-tasting קנה from other kinds of קנה. The word קנה refers to stalky reeds and rushes (which are grasses or monocots), and otherwise has no connection with flowering eudicots like Cannabaceae. It thus has derivatives referring to products made from reeds (cf. Exodus 25:31, Isaiah 46:6, Ezekiel 40:3, 42:16). The normal reading of the text is that קנה־בשׂם is a kind of reed, distinguished from other kind of reeds by its sweet taste or aromatic odor. The word קנה is not a foreign loanword and goes back to Proto-Semitic with cognates in Ethiopic (such as qanōt "goad"). Nor was Scythian kanap a loan from Semitic as Benet suggested; the cannabis plant was first domesticated in central Asia and the term *k'an- was loaned into many different language families in unsuffixed and suffixed forms (e.g. Sanskrit śaṇa "hemp", *kan-dir in Turkic languages, and *kana-p in other Indo-European and Semitic languages); see Michael Witzel's "Early Loan Words in West Central Asia" in Contact and Exchange in the Ancient World (University of Hawaii, 2006). Specifically the eudicot stems of the cannabis plant are segmented with branching nodes (each with leaves and flowers); monocots are grasses and grass-like plants with single long leaves arising from non-branching nodes (hence the use of the reed as a building material or as a rod or staff). It is a quite different plant which also grows in marshy wetlands unlike cannabis. So references to קנה and its Akkadian cognate qanû often mentioned its aquatic environment (e.g. 1 Kings 14:15, Job 40:21, Isaiah 19:6, 35:7; for Assyrian examples, see pp. 86-87 in the Assyrian Dictionary, Vol. 13, such as references to harvesting reeds from canals or cutting reeds in the marsh), with most probably referring to Arundo donax (see HALOT 1113). Benet's claim would have it refer to plants with branching stalks that do not grow in marshy areas. The candidates for the biblical sweet or fragrant קנה mentioned by scholars are all monocots that grow in wetland environments. Significant evidence for the identity of the biblical plant can be found in Assyrian sources referring to qanû ṭābu "sweet reed" which is linguistically equivalent to קנה הטוב in Jeremiah 6:20. R. Campbell Thompson in A Dictionary of Assyrian Botany (British Academy, 1949) surveyed the medicinal uses of qanû ṭābu and concluded that it is probably to be identified with Acorus calamus (pp. 19-20). He also noted that Greek κάλαμος and Latin calamus referred to several different reedy grasses, which makes it tricky to identify the one known to authors such as Pliny the Elder (NH 25.100). Immanuel Löw in Die Flora der Juden (R. Löwit Verlag, 1926), on the other hand, believed that Cymbopogon martinii was a better candidate for the biblical קנה הטוב. This was also a reedy plant with a sweet fragrance. Michael Zohary's Plants of the Bible (Cambridge, 1983) states that "the Hebrew words kaneh hatov, knei-bosem and sometimes kaneh by itself are believed to designate herbaceous perennial aromatic grasses. It is hopeless to speculate about which of the three or four possible species was intended" (p. 196), though he considers Cymbopogon the likely genus. Indeed there were ancient loanwords of Scythian kanap "cannabis" (the source of Greek κάνναβις, κάνναβος) in the Near East. These included Assyrian qunnapu, Aramaic qanpɑʾ, and Arabic qinnab. Notice that all of these include a bilabial plosive, which occur in all other loanwords in Greek, Albanian, Armenian, Germanic, Balto-Slavic, and Finno-Ugric. The expected Hebrew form of the loanword would be קנף, not קנה. Note also that all these other Semitic forms of the word lack a final sibilant which is found in Mishnaic קנבוס, which points to the Hebrew word being a recent loan from Greek and not related to the earlier borrowings of kanap into Semitic. The fact remains that the LXX gives the oldest interpretation of the phrase קנה־בשׂם in Exodus 30:23 as καλάμου εὐώδους (fragrant calamus) and Josephus (AJ 3.197) similarly wrote that the priestly ointment was made from myrrh, iris, cinnamon, and calamus. I don't know how accurate this translation is, but it is in the right ballpark as calamus was a reedy and fragrant plant. It was also an ingredient to the Egyptian medicinal compound called kꜣp.t or κυ̑φι in Greek which was used either as a salve or burned as incense in temple worship. The recipes of kyphi in Galen, Plutarch, and Egyptian writings mention sweet flag or calamus as an ingredient, and Israelite preparations may have been influenced by Egyptian ones. Benet's article also has imo more bad scholarship, such as in this sentence: "Another piece of evidence regarding the use of word kaneh in the sense of hemp rather than reed [or calamus] is the religious requirement that the dead be buried in kaneh shirts. Centuries later linen was substituted for hemp (Klein 1908)". If you look up Siegfried Klein's Tod und Begräbnis in Palästina zur Zeit der Tannaiten (H. Itzkowski, 1908), you can see that Klein does not say anything about kaneh garments made from hemp. He also does not say that hemp garments were replaced by linen ones. He first says on p. 25 that because of the belief in the resurrection, Jews were buried with increasingly expensive and elaborate garments which was a practice that Gamaliel I decried. He decreed that a corpse should be dressed in a simple linen robe (כלי פשתן), which stopped this practice (p. 26). This was then adopted by the people who then began to make any garment into a burial robe, even garments of fur, mixed fabrics, or old Torah scrolls (pp. 26-27). It was in this context that Klein mentions hemp burial clothes in a footnote. He wrote: "Diese Form länsst sich den verschiedenen Arten der Totenkleidung, die der Talmud nennt, entnehmen. Diese sind: צדרא (besser als צרדא, wie ed. Wilna an den Stellen Moëd. k. 27b und Ketub. 8b hat. Aruch liest צדרא wahrscheinlich das pers. جبه‎ 'Umhang' ein Gewand aus grobem Gewebe von Hanf. Rashi erklärt es: בגד קנבוס (wohl κάνναβις). סדין (vgl. Jud. 14,12f.; Jes. 3,28; -- Tos. Succ. 1,8 (192,25); Tos. Ahil. 8,3 (605,25); Jer. Ketub. XII, 35a oben), ein besseres Linnenhemd, das sich in der Form wenig von der כתגת, einem einfachen Hemdrock mit kurzen Aermeln, unterschied (cf. Benzinger, Hebr. Arch. 8.101)" (p. 27). Here he says that among the varied fabrics used as burial clothes was the garment called צדרא in the Talmud, which comes from a root meaning "coarse". Another scholar named Aruch identified this garment with the Persian jobbe. He then notes that the medieval scholar Rashi said that this garment was a hemp garment (בגד קנבוס). Klein then notes that this Hebrew word קנבוס is probably from Greek κάνναβις. And from there he passes onto a different garment called סדין (another loanword from Greek) which is the linen σινδών of the NT. So Klein does not say anything about a kaneh hemp cloth. He uses the word קנבוס instead, which he says was probably from Greek. And Benet very sloppily alters the sense of what Klein wrote. Klein does not say that linen substituted for hemp. He says that the dead were first buried in very expensive garments, or multiple garments, and Gamaliel insisted that a single simple linen garment should do, and then in later centuries the pendulum swung in the other direction with the dead being buried in any cheap garment, including canvas cloaks. This is why one should not depend on tertiary or secondary sources, but rather look up sources to see which claims are supported.
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Ancient Hebrew Research Center
ancient-hebrew.org › studies-words › facts-about-kaneh-bosem.htm
What Is Qaneh-Bosem? Ancient Hebrew Meaning & Bible Facts | AHRC
Discover the meaning of Qaneh-bosem in the Hebrew Bible. Explore its translation, historical use in anointing oil, and links to ancient aromatic plants.
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Christianity.com
christianity.com › bible › dictionary › eastons-bible-dictionary › calamus.html
Calamus - Easton’s Bible Dictionary - Bible Dictionary | Christianity.com
Calamus: the Latin for cane, Hebrew Kaneh, mentioned (Exodus 30:23) as one of the ingredients in the holy anointing oil, one of the sweet scents (Song of Solomon 4:14), and among the articles sold in the markets of Tyre (Ezekiel 27:19). The word designates an Oriental plant called the "sweet flag," the Acorus calamus of Linnaeus.
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Rolling Paper
rollingpaper.com › cannabis › marijuana-in-the-bible
Weed in the Bible: What Does Scripture Really Say?
August 24, 2022 - One other note: the literal ... The influential Hebrew Bible scholar Maimonides believed “kaneh bosem” referred to ginger grass, which was native to the region....