What is spikenard in the Bible?

nerd, νάρδος. A plant that grows in India: so called, it is said, because of the 'spikes' that grow out of its roots. Its root and leaves are imported. A costly ointment was made of it, giving off a sweet perfume. Cant. 1:12; Cant. 4:13-14; Mark 14:3; John 12:3. It has been identified with the Nardostachys jatamansi.

Sweet Calamus. — There is no question as to the derivation of the word here, as it is one of frequent occurrence and varied application in Scripture. But for this reason we have little to indicate what was Its specific character. The root-word means "to stand upright;" hence a cane, or reed. The "sweet," as in the case of the cinnamon, tells of its fragrance, and this would seem to give us the clue to the article intended. A "sweet cane" is said to be found in Lebanon, also in India and Arabia. It usually grows in miry soil, from which it sends up the shoots from which its name is derived. The fragrant cane of India is supposed to have been the "spikenard" of Scripture.

Except in Ex. 30:25 (where the Hebrew words are mishchah and roqach, and may be translated "an oil of holy ointment, a perfume"), and in 1 Chr. 9:30; Job 41:31 (where the words are derived from roqach), the Hebrew word is shemen, which is constantly translated 'oil.' It is used for 'fatness, oil, spiced oil,' and hence 'ointment,' with which on joyful occasions the head was anointed, Ps. 133:2, and is elsewhere called the 'oil of gladness.' Ps. 45:7: cf. Prov. 27:9, 16; Ecc. 7:1; Ecc. 9:8; Amos 6:6. As an emollient it was applied to wounds or bruises. Isa. 1:6. In the N.T. the word is μύρον, 'oil mingled with fragrant spices:' with such Mary anointed the Lord, and its perfume filled the house, John 12:3, 5; it was also used by a woman 'which was a sinner.' Luke 7:37-38. The ointment would be more or less costly according to the ingredients.

"Jesus, therefore, six days before the Passover, came unto Bethany, where was Lazarus, whom Jesus raised from (the) dead. They made there for Him a supper, and Martha served; but Lazarus was one of those at table with Him. Mary then, having taken a pound of unguent of costly pure† nard, anointed the feet of Jesus, and wiped His feet with her hair; and the house was filled with the odour of the unguent. And‡ Judas Iscariot,§ one of His disciples that was about to give Him up, saith, Why was this unguent not sold for three hundred denaries, and given to poor (persons)? And this He said, not because He cared for the poor, but because he was a thief, and, having|| the bag,|| used to bear what was deposited. Jesus then said, Leave her to have kept it for the day of My preparation for burial: for the poor ye have always with you, but Me ye have not always" (verses 1-8). Text. Rec. adds ὁ τεθνηκὼς, with large consent of uncials, cursives, and versions [as Syrsin], contrary to ℵBLΧ, Syrpesch, Sah., Aeth., etc.; as it omits Ἰησοῦς at the end, spite of the best witnesses inserting it. [Blass, πρὸς Λάζαρον, omitting the rest of the words.] † πιστικὸς perplexes the critics, some taking it as liquid, others as genuine, or pure, according to its supposed source. ‡ δὲ ℵB, Memph., Goth., Syrsin, and probably Syrpesch), Aeth., etc.; Text. Rec., οὖν, with most uncials and cursives, etc., a few omitting. § Text. Rec. Σιμωνὸς without ὁ, on the authority of many MSS., etc. || εἶχεν καὶ Text. Rec. with most; ἔχων ℵBDLQ, a few good cursives and versions. The ancient versions generally render γλ, "chest." τετήρηκεν Text. Rec., with a dozen uncials, most cursives, and many versions, but ἵνα … τηρήσῃ ℵBDKLQX, several cursives [33], and most ancient versions.

Written by Solomon also, this is a poetic book that deals with the personal communion of the soul with the Lord Jesus. Being highly figurative in its language, it must be interpreted with godly care and sobriety. The above verse finds its precious counterpart in the anointing of the Lord Jesus by Mary of Bethany with her precious ointment of spikenard, the symbol of fragrant worship that delights the nostrils of God.

Later in chapter 1, the bride speaks of the table of the king and her spikenard (perfume) spreading its wonderful odour there (v. 12). This corresponds exactly to the relationship in which the Jewish remnant will know Christ: the King, Messiah.

While the king is at his table, My spikenard sends forth its fragrance. A bundle of myrrh is my beloved to me; That passes the night between my breasts. My beloved is to me a cluster of henna-flowers In the vineyards of Engedi.

A garden enclosed is my sister, [my] spouse; A spring shut up, a fountain sealed. Thy plants are a paradise of pomegranates, with precious fruits; Henna with spikenard plants; Spikenard and saffron; Calamus and cinnamon, with all trees of frankincense; Myrrh and aloes, with all the chief spices: A fountain in the gardens, A well of living waters, Which stream from Lebanon.

While men thus conspired against Him, there was one at least in that house who entered in some measure into God's mind about His Christ. While others were occupied with the joy of sitting and eating with Him, happy in their nearness to Him (and well they might be), there was one who rose higher than all the rest; Mary — for it was no other, as John 12 tells us — was occupied with Jesus for His own sake. Her previous training had led to this. She had been found sitting at the feet of Jesus, hearing His word, while others were busied with serving Him. (Luke 10:38) Mary had chosen "that good part, which shall not be taken away from her" — she was occupied with Himself. Already, on earth, she had come to the springs of the joy of heaven. Jesus was even now to her her all. The feet of Jesus had been Mary's school, and there she had been learning to enter into that He was in Himself. Her one lesson was Jesus in His own intrinsic value. Her eyes began to open to His matchless beauty and attractions, till at last she became dead to all other. In the scene before her Jesus is her only interest, her one absorbing thought. She forgets the guests, the supper table, all, in adoration of Him. She seems to say as she gazes upon Him, "I am sick of love." No words can express the sense of His worth, till at last, in divinely given intelligence, she breaks the alabaster box of ointment of spikenard, very precious, and pours it on His head. And thus in the silent language of a heart too full for utterance she ascribes to Him, as alone worthy, all that is counted costly and precious on earth. Precious intelligence in the thoughts of God, which had its full value for the heart of Christ, however the rest misinterpreted the act!

Mary was upon earth and Christ was about to be offered as the true Paschal Lamb, but in Mary's heart the sentiment was energetic, that no place in earth or heaven was too exalted for Him who sat at table with His own that evening in Bethany. Hence it was that Mary, to express this feeling, anointed the feet of Jesus, and wiped His feet with her hair, and as she did so, her whole soul bowed before Him in gratitude and adoration. Whether the whole truth of His glorious Person had yet dawned upon her, we know not, but the "instinct of affection" through which she had been led into the apprehension of His coming death, would also be used to enlarge her conceptions of the One who sat at the table before her eyes. She was indeed a true worshipper, and her overflowing heart poured forth its tribute of homage in the manner suited to the moment, as led, we must believe, by the Spirit of God. Overwhelmed with the vision of His grace and beauty, her heart absorbed in devotion to Him, and in communion with His own mind as to His rejection and death, she found an outlet for the emotions which filled her heart in breaking her alabaster box of ointment of spikenard very precious (Mark 14), and in pouring it on His head, as Mark says, and on His feet, as recorded by John. By this act she proclaimed that Christ was everything to her, and that He was worthy of the most precious thing which a redeemed heart could bestow.