Jacob 5 - The Allegory of the Olive Trees

[HoosierGuy]

So, I'm reading the BoM of the second time. I got to Jacob 5 last night. I remember this for being long and slightly confusing. This time I had a study guide to help me understand it. It helped a little. lol.

I'm just wondering what your opinions are on this very long chapter. Is this the longest chapter in the BoM?

As I was reading it last night I underlined these verses:

21 And it came to pass that the servant said unto his master: How comest thou hither to plant this tree, or this branch of the tree? For behold, it was the poorest spot in all the land of thy vineyard.

22 And the Lord of the vineyard said unto him: Counsel me not; I knew that it was a poor spot of ground; wherefore, I said unto thee, I have nourished it this long time, and thou beholdest that it hath brought forth much fruit.

I guess the servant wants to know why the Lord planted his trees in bad areas. And he tells his servant - I know what I'm doing! Saints can come from all areas - good, bad, rich, poor, educated, uneducated, young, old, etc...

And I think that is something we have to remember - all can make it to the Celestial Kingdom no matter where we live or the circumstances we find ourselves. Jesus and the Plan of Salvation are there for all of us.

[Hemidakota]

From the book called "Jacob through Words of Mormon" by by Monte S. Nyman, Charles D. Tate, there is whole chapter that deals with this allegory. What is interesting is the approach of both of these writers in taking from a botanical viewpoint in using Wilford Hess observation:

Botanical Comparisons in the Allegory of the Olive Tree [Wilford M. Hess]

From a botanical point of view, Jacob 5 in the Book of Mormon is one of the most interesting chapters in all scriptures. Not only was the science of horticulture well established in biblical times, but this botanical knowledge was also used by ancient prophets to convey information about the house of Israel. However, the allegory in Jacob 5 is not completely botanically correct. Although in most ways it follows sound botanical principles, a few instances violate these principles. This paper will discuss the botanical principles in Jacob 5, identify those which are violated, and then clarify the allegory according to those principles.

Botanical Principles Behind Jacob 5

The scattering and gathering of Israel is a prominent theme in the scriptures, and is discussed again and again throughout the Book of Mormon. One of the most interesting approaches to the topic is the allegory of the olive tree in Jacob 5. In this chapter, Jacob quotes Zenos, an Old World prophet whom the Nephites knew about from the plates of brass, but whose writings were somehow not included in the Old Testament. Zenos may have used the olive tree in this allegory because of the importance of this plant to the people of his day, or he could have been inspired by the Spirit to use the olive tree, as was Lehi, who referred to a portion of the same allegory (1 Nephi 10:12; 15:7, 12, 16).

Olive trees are referred to at least 25 times in the Bible, from Deuteronomy to Revelation. The most interesting reference in the New Testament is in Romans 11, where Paul applies to the converted Gentiles of Rome the allegory of grafting olive tree branches. While many LDS readers see an immediate parallel with Jacob 5, Professor John W. Welch, of the BYU Law School, is preparing a paper which cautions that there are many significant differences between them and only a few similarities. He also notes that there is no reference to the olive tree in the Book of Mormon after Jacob's. This suggests that the olive tree was referred to only from its Old World scriptural setting and that after this time, between 550 and 480 BC, the plant was probably unfamiliar to the New World communities.

The olive tree (olea) has been one of the most widely grown indigenous plants of the Mediterranean basin (Zohary 56-57). It was spread throughout the Mediterranean countries by the Phoenicians, Greeks, and Romans, and for millennia has been the principal source of edible oil for the people of this area. Recent research has made us more keenly aware of the nutritional qualities of olive oil (Manousis and Moore 11). In addition to being part of a daily diet, olive oil "was used in holy ointments . . ., and for anointing the sick, for lighting . . ., and as a solvent of various spices, incenses and aromatics" (Zohary 56). Since early biblical times and the early history of mankind, the olive leaf has symbolized peace and has heralded new life and hope. A dove brought Noah a freshly plucked olive leaf (Gen 8:11) to show that the Flood had receded.

Although the scriptures frequently refer to plants, they are generally mentioned only incidentally, and sometimes even incorrectly. It has been shown that the many references to lilies should probably be to the iris, and the Isaiah 35:1 reference to the desert's blossoming as a rose is probably to a bulb (Narcissus?) rather than a rose (Klein 301-03; Balick 28). Sometimes word meanings have changed, such as in the KJV use of "corn" for what today means wheat or grain. However, it appears to be difficult to confuse the olive tree with any other plant, so the olive has likely been identified and translated correctly.

Although an ancient plant, the olive has changed little through time. The genus olea "contains about 35 species distributed widely from Africa to New Zealand" (Simmonds 219), but only the species olea europaea produces fruit eaten by man (Manousis and Moore 7). This species has many different strains. There are sixty different strains just in Italy. "Two botanical varieties [of this species] are usually recognized" (Simmonds 219); one is cultivated and the other is wild. It is believed that this wild form may have escaped from cultivation rather than being "ancestral to the cultivars" presently used. Also, the cultivated hybrid appears to have originated from another variety of wild olive plants in the eastern Mediterranean mountains, and at least one parent has probably become extinct (Simmonds 219). Apparently the cultivated and wild forms were both present in very ancient times. Olives were cultivated on the island of Crete as early as 3000 BC (Manousis and Moore 7). The antiquity of the hybrid has been demonstrated "by the great diversity of kernel types found . . . and dated to the fourth millennium BC" (Simmonds 219).

"The olive tree is more easily propagated than other fruit trees" (Manousis and Moore 8), and it is known for its longevity and capacity for regeneration by suckering from the rootstock. Cultivated trees seldom exceed 30 feet in height and are generally kept much smaller by frequent pruning. As in the days of Zenos, it is still standard procedure to graft desired varieties or cultivars onto wild olive trees that grow naturally on hillsides, or to grow seedling stocks and graft them in nurseries. In modern practice wild branches are not grafted into tame trees, and there are differences of opinion as to whether it was ever done. There is no horticultural advantage in doing this, since wild roots are normally more desirable than tame roots because they are heartier and more disease resistant. Cuttings are also widely used for olive tree propagation. These cuttings consist of branches, several inches in diameter and up to five or six feet long, planted in the ground. Stem or trunk pieces with bark can also be used for propagation. The archaeological record shows these practices go back to very ancient times. The scriptural record is generally confined to major and specific events which happened since Adam and Eve came out of the garden. Except for the creation accounts, there are only rare glimpses into very early events 1 which were important for the domestication process.

It is likely that olive trees were domesticated very early. Domesticated plant origins and plant distribution patterns have been worked out from the archaeological record and from the examination of the genetic makeup of the different forms of the plant. These procedures can also be used to help trace plant origin.

When the archaeological record is examined, it is evident that plant domestication took a very long time, and many domesticated plants rely upon man for reproduction because they are so different from their original wild forms. Domestication (tame trees) results from selection of desirable genetic characteristics, and these genetically variant plants rely upon man for maximization of production. As wild plants have been continuously tended by countless generations of people, successive selection of desirable genetic characteristics has helped to insure better production of the respective plant products. As this process has occurred, the highly selected plants have required more intensive agricultural practices to insure yield of the improved product. In many instances, highly domesticated plants fail to survive if not tended and nurtured by man. For example, maize plants produce relatively large numbers of seeds encased in husks. If an ear falls to the ground and if there is sufficient moisture for germination of the seeds, many seeds will germinate, but very few will mature and produce seeds the next season because there will be a clump of plants all competing for nutrients in a small spot of soil. Thus if man does not tend these domesticated plants, they will perish and not be available for his use. On the other hand, nondomesticated (wild) plants are well-adapted genetically to survive without man's intervention. As an example, teosinte, a wild relative of maize, has a few loosely connected seeds which are not enclosed in husks. These seeds fall to the earth singly, and they easily produce plants for the next season of growth without man's intervention.

The benefits of domesticating plants, however, far outweigh the detriments. Olive trees are now being grown in areas in Israel where it was previously too dry to grow them. In fact, by use of genetic engineering procedures, olive trees can now come into production in almost half the time when root production is stimulated by a microorganism (Strobel, et al 2581). In the past, olive trees would not bear during their first fifteen years, and then often bear only every other year. Now with careful selection of root stock, irrigation, and cultivation, it is possible to get a crop when the trees are only three to four years old, and they will bear almost the same every year.

The biblical horticulturalists certainly had a knowledge of many very important biological principles like propogation and domestication. This ancient knowledge could be the subject of an extensive study. Joseph Smith probably had little knowledge of olive trees in New York, as they will not grow in the northeastern United States. When he translated the plates, he may have wondered about the plant and the botanical principles referred to in the allegory. It is also likely that Jacob in the land of Nephi did not know about olive trees and relied entirely upon the words of Zenos for this knowledge. "Olive" and "grafting" are not referred to again in the Book of Mormon after Jacob 5, as noted above. The botanical emphasis in other allegories changes to "seeds" and "sprouting" (Alma 32:28, 43).

If the olive tree had survived the journey with Lehi and his party, it probably would have been referred to by Book of Mormon prophets who were not quoting older scripture. Possibly the Nephites and Lamanites did not commonly graft fruits, as was done with olive trees in the Old World; there is no evidence in their writings that they did. Lehi and his group either did not try to bring olive trees, or they brought cuttings which did not survive the desert wanderings and sea voyage. They probably did not bring olive seeds, as it was not the custom to use seeds for the propagation of olive trees.

It is reasonable to suppose that both Joseph Smith and Jacob received their knowledge of olive cultivation entirely from Old World sources. In the following section, I will compare Jacob's scriptural examples of botanical knowledge of olive cultivation to present-day scientific knowledge.

Examples of Botanical Knowledge in Jacob 5

A vineyard benefits from being nourished (vv 3, 4, 5, 11, 20, 22, 23, 25, 27, 28, 31, 34, 47, 58, 63, 71, 75, 76) which in some instances includes being dunged (vv 47, 64, 76) to provide plant nutrition. It is still common practice to use dung, including human dung, in most of the world, although commercial fertilizers are more commonly used in industrialized nations.

A vineyard will decay (vv 3,4). Limbs can become infested (dead tissue) and/or infected (living tissue) with parasitic and saprophytic microorganisms and insects; thus burning infected limbs is desirable to prevent the spread of pestilence. It also keeps the ground open and uncumbered (vv 9, 44, 49, 66). Burning reduces inoculum of parasitic organisms. Although it is resistant to a number of pests, there are more than 200 insects and known fungal diseases that "attack the olive tree and its fruit. Other pests are bacteria, lichens, yeasts, nematodes, spiders, birds, and mammals," which cause estimated world losses of $500 million per year (Manousis and Moore 9).

The principle of pruning contributes to the health of the tree and improves production of fruit (vv 4, 5, 11, 27). Pruning produces a proper amount of foliage and permits sufficient light to strike the branches and maximize fruit production. Fruit production is not maximized if trees are allowed to grow without care. They become too bushy.

Proper care will cause young and tender branches to form (vv 4, 6). This principle is still used extensively today. When growing tips, plants produce biohormones which are translocated to lateral buds and branches conveying the biosignals which prevent or limit their growth. Thus, when main branch tips are cut, lateral branches grow.

Branches can be removed and grafted onto other olive trees (vv 8, 9, 10, 17, 18, 30, 34, 52, 54, 55, 56, 57, 60, 63, 64, 65, 67, 68) or can be planted to start new trees (vv 23, 24, 25, 43). As was mentioned above, the olive tree is among the easiest of trees to propagate, and it is very easily grafted. This principle is still extensively used today. Propagation by seeds results in too much genetic variation. With cuttings, however, each new vegetatively propagated tree will be genetically identical to the branch from which it came.

The amount of root needs to be balanced with the amount of foliage (vv 37, 48, 65, 66). When good branches are allowed to become too thick, the developing fruit will be of poor quality. If there is too much foliage surface area, the roots cannot supply enough nutrients and water to them for maximal rates of photosynthesis. When there is too much top growth and not enough nutrients from roots, the top dies back. When there is not enough photosynthesis in the foliage to nourish the roots, they die back. The products of photosynthesis nourish the roots and the roots provide nutrients from the soil to insure cell growth in the whole plant. Because of grafting, the foliage of a particular tree may be either from domesticated plants or wild relatives. Graft materials and recipient plants have to be closely related for grafts to take.

Fruit can be wild (bad or evil) or domesticated (good) (vv 17, 18, 20, 25, 26, 27, 30, 32, 33, 35, 36, 37, 38, 39, 40, 42, 45, 46, 52, 54, 60, 61, 65, 77). Likely, the bad fruit was small-seeded and bitter (low quality) and was from non-domesticated (wild) plants. The good fruit was large-seeded and palatable (high quality) and was from plants which had been genetically selected for a long period of time to accumulate the desirable genetic characteristics.

Land for growing trees can be poor (evil) or good (vv 21-23, 25, 43), but proper nourishment in either case can produce good fruit. Tame fruit grown on trees which have not been tended may be much smaller than normal, and wild fruit grown on trees that have been tended will be larger than normal. However, good fruit (in the sense of tame versus wild) can come only from tame tissue. Both types of fruit will be larger with proper care, but the wild will never be as large as the tame if both are tended equally under the same cultural conditions.

If the foliage of an otherwise healthy tree is removed or reduced, the roots may perish (vv 8, 18, 34, 36, 54, 60, 65, 66). When branches are grafted, the new foliage can carry on photosynthesis and supply the necessary carbohydrates to nourish the roots.

Examples of Interpretations that Seem to Violate Botanical Rules

Wild Branches Can Yield Tame Fruit

All of a tree will be genetically identical unless there is a sector of cells, called a chimera, which is of a different genetic makeup than the rest of the branch. A chimera is unusual. A graft can be considered a man-made chimera because its genetics will be different from those of the recipient plant. Therefore, if a wild olive branch is grafted onto a tame olive tree, that branch and all of its growth will retain the same genetics; it will remain wild and will produce only wild or small-seeded, bitter fruit (fruit of low quality), although the size may increase due to better nutrition. That branch will never have the genetic potential of the branches from domesticated trees. Conversely, if a tame branch is grafted onto a wild tree, that branch will produce only genetically tame large-seeded good fruit (fruit of high quality) unless the root stock is diseased or less efficient in either photosynthesis or water and mineral uptake. This principle is used extensively in horticulture today. However, with proper nourishment and care, both wild and tame branches will have fruits which are larger than fruits on unattended trees. Conversely, both wild and tame branches will have fruits which are smaller than normal when water and nutrients are limited factors. A drought will result in a restriction of fruit development.

Likely Zenos knew that wild trees would not produce the same quality of fruit that tame trees would produce with the same amount of tending. However, the quality of carefully tended wild fruit may have been better than the quality of tame fruit which was completely neglected. Most domesticated plants are genetically adapted to give maximum production with careful tending, and it is likely that the quality of the fruit is very poor without tending. When both domesticated (tame) and non-domesticated (wild) plants are properly tended, the domesticated plants will always produce superior fruit. It is common in Utah and adjoining states to see apple trees growing along roadsides or on ditch banks. These plants may be products of the sexual reproduction of domesticated plants which have become "wild" and are normally genetically inferior to plants grown in orchards. The fruits are normally small and of poor quality. Even in abandoned orchards, where the plants are genetically superior, neglected trees normally have undersized fruit of very poor quality.

Even if the wild fruit were similar in size and palatability to the tame fruit, the susceptibility or resistence to infection by parasitic fungi, bacteria, or insects could make the fruit good or bad. It would then be desirable to prune and burn the infected branches to reduce the inoculum potential of the pathogen or pathogens. If this approach is used, the allegory more nearly follows the principles of biology we are familiar with today to describe good and bad fruit, but not wild and tame fruit.

Good Plants Can Emerge from Poor Soil

A desirable rate of growth cannot be obtained from either tame or wild plants on poor soil, even with a lot of tending and digging. Soil has exchange capacity, or the ability to retain ions for plant nutrition. The amount is related to the size of the soil particle. Sand has no exchange capacity while clay has high exchange capacity. On the other hand, sand is well aerated while clay is too poorly aerated for good plant growth. Of course, a sandy loam is ideal. With an equal amount of effort, the growth in good soil will be far superior to growth in poor soil. However, by adding organic matter (dung) and by taking sufficient care, it is possible to get relatively good growth in poor soil, particulary since organic matter helps to retain moisture and also has a high exchange capacity. However, the careful tending of the plant will not cause a change in the genetic characteristics of a branch or tree.

[Hemidakota]

Part 2 of 2

Clarification of the Allegory

Zenos' allegory is easier to understand if the imagery and interpretation are clarified. Symbolically, the tame tree is the house of Israel (Jacob 5:3), the wild tree is the Gentiles, the roots of the tree can be interpreted as the blood of Israel among the Gentiles, and grafting refers to "com[ing] to the knowledge of the true Messiah" (1 Nephi 10:14). The vineyard is probably the world, the master of the vineyard is interpreted as Jesus Christ and the servants are prophets and missionaries. When the Gentiles accept the gospel, they become "new creatures" fully capable of producing fruit as large and delightsome as the Israelites. Conversely, when the Israelites become wild or are "overcome" by the wild roots, they have no more potential to produce large fruits of marvelous quality than do the Gentiles. Thus, the allegory violates a botanical principle to teach a spiritual truth. Regardless, this is one of the important messages of the allegory.

An outline of the major events related to the tree follows. The verses are from Jacob 5 and the house of Israel comparisons in italics are the interpretations given by Nyman (24-36). 2

1. The olive tree "grew, and waxed old, and began to decay" (v 3).

"The house of Israel was in Egypt, because of the famine in Canaan" (25).

2. It was tended, and young tender branches grew (vv 5-6).

The new generation of Israelites were allowed to enter Canaan after their parents had been detained in the wilderness for forty years. Also God took the Melchizedek Priesthood from the Israelites and left "the lesser or Aaronic Priesthood" (26).

3. The main top began to perish so the tame branches were replaced with wild ones to preserve the roots (vv 6-7, 10-11).

The Melchizedek Priesthood was taken away and the Gentiles (wild branches) were grafted in; ie, the Assyrian and Babylonian conquests (26).

4. Young and tender branches were placed in the nethermost part of the vineyard to preserve the natural branches (v 13). They were planted in different places (v 14).

"These are the ten tribes (about 721 BC), the Jews (about 607 BC), and the Lamanites (about 600 BC)." This ends the first period from about 1800 to 400 BC (27).

5. "A long time passed away" (v 15).

About 400 BC to about AD 30 (27).

6. On the main tree the wild branches brought forth tame fruit. Without these branches the tree would have perished (v 18).

This is during the ministry of Jesus (AD 30-34) when the Gentiles bore good fruit; for instance, the Samaritan woman at Jacob's well (28).

7. The first natural branch which was hidden in the nethermost part of the vineyard brought forth much good fruit (v 20). It was on the poorest spot in the vineyard (vv 21-22).

"The ten and a half tribes [were] taken into Assyria and then led further into the north" (28).

8. The second branch was planted in ground that was even poorer but brought forth much good fruit (v 23).

The Jews (29).

9. The third branch was planted in a good spot of ground and a part brought forth tame fruit and a part brought forth wild fruit (v 25).

The Nephites and Lamanites (29).

10. All of the fruit of the vineyard was nourished (v 28).

This is probably "the period between AD 34 and 36, when all were converted to the Lord (4 Nephi 1-2)" (29).

11. A long time passed away (v 29).

The Apostasy to the Restoration (29).

12. The main tree whose natural branches were replaced with wild branches had "all sorts of fruit" (v 30). It brought forth much fruit, but none of it was good (v 32). The roots of the tree were still good (vv 34-36).

The Gentiles who had been grafted into the house of Israel had many different religions (fruit), but none were true. "The blood of Israel" (roots) was, however, "scattered among the Gentiles" (30).

13. The three natural branches in the nethermost parts of the vineyard had also become corrupt (v 39). The wild fruit of the third branch "had overcome that part of the tree which brought forth good fruit" (v 40), even though it was planted in ground which was choice above all other (v 43). Thus, all of the trees of the vineyard had become corrupted although they once brought forth good fruit (v 42).

The lost tribes, the Jews, the Nephites, and the Lamanites had all become corrupt. The Lamanites overcame the Nephites even though the Nephites lived in the land choice above all other lands. "Those he had cut down so that he 'might plant this tree' (Jacob 5:44) were the Jaredites" (30).

14. The problem was the loftiness of the vineyard. The branches grew faster than the strength of the roots and the branches became corrupted (v 48).

"Apostasy crept in" (31).

15. The branches from the nethermost parts of the vineyard were grafted onto the good roots of the mother tree (v 52) and branches of the mother tree were grafted onto the good root of the branches in the nethermost parts of the vineyard (vv 54-56).

The mother tree is the fulness of the gospel in the latter days established by the house of Israel scattered among the Gentiles. Thus, the branches of this mother tree will then take the gospel to the branches from the nethermost parts of the vineyard or the lost tribes, Jews, and Lamanites. The blood of Israel (roots) is to become the mother tree (31-32).

16. Only the most bitter branches were plucked and the trees of the vineyard were nourished (vv 57-58).

Only the most wicked were removed "until the natural branches could derive nourishment from the natural roots" (32).

17. Servants were called to prepare the way to bring forth natural fruit again (v 61) for the last time (v 62).

Missionaries are being sent out and have been seeking the natural fruit for more than 150 years (32).

18. The servants would graft in the last branches first and the first branches last (v 63).

The last group taken away, Lehi's group, will be the first to be grafted back. The second group will be Judah and the last branch will be the lost tribes (32-33).

19. The servants would clear away the branches which bring forth bitter fruit, but not all at once, so the roots would still have strength (v 65). They would maintain equal root and top growth until the good could overcome the bad. They would cut the bad and cast it into the fire. Thus the branches of the natural tree would be grafted again into the natural tree (vv 67-68), and the bad would be cast away (v 69).

It will be a gradual process, but eventually the Lamanites, Jews, and lost tribes will be "'like unto one body' . . . (Jacob 5:74)" (33).

20. The servants came but they were few (v 70). They were told to labor with their might because this was the last time the vineyard would be nourished for the end was nigh at hand (v 71). The natural branches began to grow and thrive exceedingly and the wild branches were cast away. The roots and top were equal in strength (v 73).

Again, the missionaries are the instruments in bringing the natural branches back to the main tree (33).

21. They labored until all of the bad had been cast away and the trees produced natural fruit and "became like unto one body" (v 74). All the fruit was good as it had been in the beginning (v 75).

The tribes of Israel will be united under one shepherd (33).

22. The master said, "for a long time will I lay up of the fruit of my vineyard" (v 76).

The Millennium (33).

23. The master said that when the time came that evil fruit should come into his vineyard he would preserve the good and cast away the bad. "And then cometh the season and the end; and my vineyard will . . . be burned with fire" (v 77).

This is the end of the Millennium when the evil fruit appears again and the righteous are saved and the wicked are burned along with the vineyard. The mission of the house of Israel will be completed and "the temporal existence of the earth will then be completed" (33).

Conclusion

Zenos' allegory is profound for us because it reinforces in our minds the importance of our mission as members of the house of Israel among the political Gentiles. The olive tree, a very important Old World plant that to many provides life itself, was used in the allegory probably because olive horticulture so closely fit the message to be conveyed. Ephraim is the birthright tribe (Jer 31:9) and is responsible for redeeming the three branches which were planted in the nethermost part of the vineyard—the Nephites and Lamanites, the Jews, and the lost tribes (D&C 133:26-34), as well as all others who qualify themselves for adoption into the house of Israel (Gal 3:26-29; 2 Nephi 26:33; 3 Nephi 30:2). In other words, Ephraim is responsible for bearing the message of the restoration of the gospel to the entire world and for gathering scattered Israel. This responsibility includes extending the blessings of temple work to each of the branches of the house of Israel (D&C 133:26-34).

The servants in Zenos' allegory are prophets and missionaries. As an extension of the allegory, it appears that members of the house of Israel among the Gentiles could also act as servants. Although all of the tribes are represented in latter-day patriarchal blessings, a very high percentage of the members of the Church are Ephraimites. Therefore, our responsibilities are profound. The gathering has already begun. The Book of Mormon was written to enlighten all twelve tribes of Israel (Mormon 3:17-21). Even though the greater part of the gathering of Israel will not take place until after the return of Christ and the beginning of the Millennium (3 Nephi 21:23-28), the coming forth of the Book of Mormon is described as the beginning of the gathering of Israel (3 Nephi 21:1-7). When Christ returns, Judah and the ten tribes will finally accept him as their Savior (3 Nephi 21:22-23). Then they will come from the four quarters of the earth and "the remnant of the seed of Jacob, who are scattered abroad upon all the face of the earth" (3 Nephi 5:24), will be gathered and become part of the mother tree (Nyman 31-32).

NOTES

Wilford M. Hess is professor of Botany and Range Science at Brigham Young University.

BIBLIOGRAPHY

Balick, Michael. "Ecology of the Holy Land." Horticulture (Dec 1976) 54:28-31.

Klein, Richard M. The Green World: An Introduction to Plants and People. New York: Harper, 1987.

Manousis, T., and N.F.Moore. "The Olive Tree." Biologist (1988) 35:7-12.

Nyman, Monte S. An Ensign to All People. Salt Lake City: Deseret Book, 1987.

Simmonds, N. W. "Olive." Evolution of Crop Plants. London: Longman, 1976. 219-21.

Strobel, Gary A., Avi Nachmias, and Wilford M. Hess. "Improvements in the Growth and Yield of Olive Trees by Transformation with the Ri Plasmid of Agrobacterium Rhizogenes." Canadian Journal of Botany (Dec 1988) 66:2581-85.

Zohary, Michael. "Olive." Plants of the Bible. Cambridge: Cambridge Univ, 1982. 56-57.

Footnotes

1. One reference to things happening much earlier than previously thought is in Helaman 8:18, where Mormon summarized the words of Nephi, son of Helaman, and stated that "Abraham not only knew of these things, but there were many before the days of Abraham who were called by the order of God; yea, even after the order of his Son; and this that it should be shown unto the people, a great many thousand years before his coming, that even redemption should come unto them."

2. A recent book which presents a brief and concise discussion of the allegory is Monte S.Nyman's An Ensign to All People. Although obviously there are other interpretations for some of the aspects of the allegory, Nyman's interpretation is very close to my own.

[Vort]

So, I'm reading the BoM of the second time. I got to Jacob 5 last night. I remember this for being long and slightly confusing. This time I had a study guide to help me understand it. It helped a little. lol.

I'm just wondering what your opinions are on this very long chapter. Is this the longest chapter in the BoM?

Yes, it's the longest, though Alma 5 and Alma 30 are almost as long.

[tubaloth]

Jacob 5:41 is on my wall...

Once you realize this chapter is talking about the Children of Isreal and how much God did for his covenant people it makes a lot more sense. You realize he blesses them, they reject it (no fruit) he keeps doing what he can! God never wants to give up on us! Even to the point that God almost throws up his hands and says ... see Jacob 5:41

[Vort]

Remember why Jacob is recounting this allegory to his people, as found at the end of Jacob 4:

And now, my beloved, how is it possible that these, after having rejected the sure foundation, can ever build upon it, that it may become the head of their corner? Behold, my beloved brethren, I will unfold this mystery unto you; if I do not, by any means, get shaken from my firmness in the Spirit, and stumble because of my over anxiety for you.

Jacob's whole purpose in retelling the allegory is to illustrate how Christ will be the cornerstone of Israel, even after Israel has rejected him.

[Guest tomk]

So, I'm reading the BoM of the second time. I got to Jacob 5 last night. I remember this for being long and slightly confusing. This time I had a study guide to help me understand it. It helped a little. lol.

I'm just wondering what your opinions are on this very long chapter. Is this the longest chapter in the BoM?

As I was reading it last night I underlined these verses:

21 And it came to pass that the servant said unto his master: How comest thou hither to plant this tree, or this branch of the tree? For behold, it was the poorest spot in all the land of thy vineyard.

22 And the Lord of the vineyard said unto him: Counsel me not; I knew that it was a poor spot of ground; wherefore, I said unto thee, I have nourished it this long time, and thou beholdest that it hath brought forth much fruit.

I guess the servant wants to know why the Lord planted his trees in bad areas. And he tells his servant - I know what I'm doing! Saints can come from all areas - good, bad, rich, poor, educated, uneducated, young, old, etc...

And I think that is something we have to remember - all can make it to the CelestialKingdom no matter where we live or the circumstances we find ourselves. Jesus and the Plan of Salvation are there for all of us.

I agree.

Everything we experience is an opportunity. To turn to the Lord or turn FROM Him.

What He has taught me is that I CAN choose how I respond to circumstances, even if I cannot choose my circumstances.

[Hemidakota]

So, I'm reading the BoM of the second time. I got to Jacob 5 last night. I remember this for being long and slightly confusing. This time I had a study guide to help me understand it. It helped a little. lol.

More references to help you on this topic...

The Tame and Wild Olive Trees— An Allegory of Our Savior's Love

in Ensign Aug. 1988 by Ralph E. Swiss

... Magazines Gospel Library Magazines The Church of Jesus Christ of Latter-day Saints Ensign >> 1988 >> August The Tame and Wild Olive Trees-- An Allegory ... Previous * Print * E-mail Ralph E. Swiss, "The Tame and Wild Olive Trees--An Allegory ...

Chapters 15-17: Jacob, Enos, Jarom, Omni, Words of Mormon

in Book of Mormon Student Manual

... Because of pride and exceeding wealth, the Nephites during the time of Jacob were ... weighed down" with many sins, particularly the sin of immorality. Jacob denounced these evil practices and boldly called the people to repentance. Notes and Commentary...

The Olive Press

in Ensign Dec. 1982 by Truman G. Madsen

... Magazines Gospel Library Magazines The Church of Jesus Christ of Latter-day Saints Ensign >> 1982 >> December The Olive Press By Truman G. Madsen * Next ... Previous * Print * E-mail Truman G. Madsen, "The Olive Press," Ensign, Dec 1982, 57 Revised...

Research and Perspectives: Recent Studies on the Book of Mormon

in Ensign July 1989

... Magazines Gospel Library Magazines The Church of Jesus Christ of Latter-day Saints ... Research and Perspectives: Recent Studies on the Book of Mormon * Next > * < Previous * ... Research and Perspectives: Recent Studies on the Book of Mormon," Ensign, Jul 1989, 62 ...

The Olive Press

in BYU Speeches 1982 by Truman G. Madsen - 9 May 1982

...Back to Speeches Home Back to this item. The Olive Press TRUMAN G. MADSEN -------- ... returned only within hours from Jerusalem--the old Jerusalem which is now rapidly becoming ... those impressions. A prophecy uttered by the Prophet Joseph Smith in 1842 is in fact...

Agriculture in Lehi's World: Some Textual, Historical, Archaeological, and Botanical Insights

in Glimpses of Lehi's Jerusalem by JoAnn H. Seely, David R. Seely, John W. Welch

...World: Some Frequently Asked About the Textual, Historical, Archaeological ... born at Browse Our The views expressed in this article are Jerusalem when Research the views of the author and do not ...

Not Joseph's, and Not Modern

in Echoes and Evidences of the Book of Mormon by Donald W. Parry, Daniel C. Peterson, John W. Welch

...Modern Frequently Asked About the from Echoes and Evidences of the ... Jesus will be Authors The views expressed in this article are born at Browse Our the views of the author and do not ...

Mounting Evidence for the Book of Mormon

in Ensign Jan. 2000 by Daniel C. Peterson

... Magazines Gospel Library Magazines The Church of Jesus Christ of Latter-day Saints ... 2000 >> January Mounting Evidence for the Book of Mormon By Daniel C. Peterson ... Daniel C. Peterson, "Mounting Evidence for the Book of Mormon," Ensign, Jan 2000, 19 ...

New Testament Backgrounds: Romans

in Ensign Jan. 1976 by Edward J. Brandt

... Magazines Gospel Library Magazines The Church of Jesus Christ of Latter-day Saints ... Jan 1976, 82 Written to: Members of the church of Jesus Christ in Rome, where there was an established unit of the early church. (Paul was acquainted with...

Obedience, Creation, and Freedom

in BYU Speeches 1995 by George Tate - 25 July 1995

...---- George S. Tate was a professor in the BYU Department of Humanities, Classics, ... there was a distinguished gentleman at the university named Morris Bishop, an emeritus ... Romance languages. For many years he carried the great ceremonial mace in academic processions...

Appendices and Bibliography

in Book of Mormon Student Manual

...Appendix A The Book of Mormon--Keystone of Our Religion ... today I would like to speak about one of the most significant gifts given to the world in modern times. The gift I am thinking of is more important...

Bibliography

in Old Testament Student Manual: 1 Kings to Malachi

...Aharoni, Yohanan, and Michael Avi-yonah. The Macmillan Bible Atlas. New York: Macmillan ... Pat Alexander, eds. Eerdmans' Handbook to the Bible. Grand Rapids: William B. Eerdmans ... 1973. Anderson, Bernhard W. Understanding the Old Testament. Englewood Cliffs, New Jersey...

Nephi and His Asherah: A Note on 1 Nephi 11:8–23

in Mormons, Scripture, and the Ancient World: Studies in Honor of John L. Sorenson by Davis Bitton

... A Note on 1 Frequently Asked About the Institute Nephi 11:8a**23 ... from Mormons, Scripture, and the * Why does Alma Search Our Site ... when Micah 5:2 Publications The views expressed in this and Matthew...

In Search of Lehi's Trail— Part 2: The Journey

in Ensign Oct. 1976 by Lynn M. and Hope A. Hilton

... Magazines Gospel Library Magazines The Church of Jesus Christ of Latter-day Saints ... October In Search of Lehi's Trail-- Part 2: The Journey By Lynn M. and Hope A. Hilton ... Hilton, "In Search of Lehi's Trail--Part 2: The Journey," Ensign, Oct 1976, 34-35 After...

Jeremiah 23; 30-31; 33; 46-51, Obadiah, Ezekiel

in Old Testament Student Manual: 1 Kings to Malachi

...tabernacle (25-1) Introduction The prophet Jeremiah lived through one of the most troubled periods of history in the ancient Near East. He witnessed the fall of a great empire (Assyria) and the rising of another (Babylon). In the midst...

The Old Testament Speaks Today

in Ensign Dec. 1972 by W. Cleon Skousen

... Magazines Gospel Library Magazines The Church of Jesus Christ of Latter-day Saints Ensign >> 1972 >> December The Game's in the Name By Robert E. Parsons ... Previous * Print * E-mail Robert E. Parsons, "The Game's in the Name," Ensign, Dec 1972, ...

Don't Call Me Sister Schiess!

in Ensign Aug. 1988 by Jeanette Schiess, as told to Karen Fisher

... Magazines Gospel Library Magazines The Church of Jesus Christ of Latter-day Saints ... comes without sorrow and loneliness, but the passing of my mother in my nineteenth year ... after my mother's death, my father left the Church and married a woman of another faith...

The Plates of Brass: A Witness of Christ

in Ensign Jan. 1988 by Robert L. Millet

... Magazines Gospel Library Magazines The Church of Jesus Christ of Latter-day Saints Ensign >> 1988 >> January The Plates of Brass: A Witness of Christ By ... Previous * Print * E-mail Robert L. Millet, "The Plates of Brass: A Witness of Christ," ...

Subject Index

in Old Testament Student Manual: 1 Kings to Malachi

...Solomon's prime minister, 1-18 Alexander the Great Holy Land controlled by, C-6, 7- ... Aramaic language, 29-16 Ariel, 15-16 Ark of the covenant, 1-33, 23-16 Armageddon, 17-15 ... Cyrus, 16-39 decline of, J-1 as "desert of the sea" 14-33 destruction of, 14-9, 14-34,...

Chapters 2-6: 1 Nephi

in Book of Mormon Student Manual

... Nephi 1-5 Introduction Revelation is the way God communicates with man. Nephi and ... communication. As you read 1 Nephi, consider the various ways and the many times God revealed ... to Lehi and Nephi. Notice particularly the faithful responses of these two great servants...

The Authorship of the Book of Mormon

in BYU Speeches 1997 by Noel B. Reynolds - 27 May 1997

...Back to Speeches Home Back to this item. The Authorship of the Book of Mormon NOEL ... -------------------- I am grateful for the invitation to tell you about a variety ... important research projects related to the Book of Mormon. Scholars from many disciplines...

Gathering Scattered Israel: Then and Now

in Ensign July 1998 by Paul K. Browning

... Magazines Gospel Library Magazines The Church of Jesus Christ of Latter-day Saints ... Saints have a divine commission to further the restoration of the house of Israel. As members of The Church of Jesus Christ of Latter-day Saints...

The Temple, the Monarchy, and Wisdom: Lehi's World and the Scholarship of Margaret Barker

in Glimpses of Lehi's Jerusalem by JoAnn H. Seely, David R. Seely, John W. Welch

...Feedback BYU.EDU Maxwell Institute Books The Temple, the ... Monarchy, and Wisdom: Lehi's World and the Scholarship of Margaret ... Menu The Temple, the Monarchy, and Wisdom: Frequently...

Poetry

in Ensign Aug. 1988

... Magazines Gospel Library Magazines The Church of Jesus Christ of Latter-day Saints ... , 53 Little one, remember when I took the five brown pennies from your hand, and ... thought how often that our Father takes away the copper blessings from my hand and in their...

SECTION 8 Paul's Witness as a Missionary

in Life and Teachings of Jesus and His Apostles: New Testament Student Manual

...S WITNESS AS A MISSIONARY LESSONS 33. The Coming of the Lord Jesus Christ 34. "That Your Faith Should Not Stand in the Wisdom of Men" 35. "This Do in Remembrance of Me" 36. "Covet Earnestly the Best Gifts" 37. Affliction Worketh for...

Isaiah 1-35

in Old Testament Student Manual: 1 Kings to Malachi

...Isaiah Isaiah (E-1) The Importance of Isaiah's Writings Isaiah's name means "Jehovah saves" or "the Lord is salvation." His life and teachings proclaim the message of Christ and the way of salvation...

Appendix: Complete Text of Benjamin's Speech with Notes and Comments

in King Benjamin's Speech: "That Ye May Learn Wisdom" by John W. Welch, Stephen D. Ricks

...Text of Frequently Asked About the Institute Benjamin's Speech with Notes ... Jerusalem when Publications The views expressed in this article Micah 5:2 and Purchase Our are the views of the author and do Matthew ...

[Hemidakota]

HG - Ok...one more time. Additional references to aid you.

The Tame and Wild Olive Trees— An Allegory of Our Savior's Love

in Ensign Aug. 1988 by Ralph E. Swiss

...Christianity has yet to learn of Zenos's allegory of the olive trees. Indeed, if it hadn't been for the combined ... first gained a great appreciation for the allegory of the olive trees while attending an in-service class as ...

Research and Perspectives: Recent Studies on the Book of Mormon

in Ensign July 1989

... botanists have compared details in the allegory of the olive trees (see Jacob 5) with recent knowledge about...

The Plates of Brass: A Witness of Christ

in Ensign Jan. 1988 by Robert L. Millet

...teaching the Zoramites, and Jacob used Zenos' allegory of the olive trees in writing to his brethren, the Nephites...

Chapters 2-6: 1 Nephi

in Book of Mormon Student Manual

... plates, for we know they contained the allegory of the olive trees later quoted by Jacob (see Jacob 5). Points...

[Yekcidmij]

So, I'm reading the BoM of the second time. I got to Jacob 5 last night. I remember this for being long and slightly confusing. This time I had a study guide to help me understand it. It helped a little. lol.

I'm just wondering what your opinions are on this very long chapter. Is this the longest chapter in the BoM?

As I was reading it last night I underlined these verses:

21 And it came to pass that the servant said unto his master: How comest thou hither to plant this tree, or this branch of the tree? For behold, it was the poorest spot in all the land of thy vineyard.

22 And the Lord of the vineyard said unto him: Counsel me not; I knew that it was a poor spot of ground; wherefore, I said unto thee, I have nourished it this long time, and thou beholdest that it hath brought forth much fruit.

I guess the servant wants to know why the Lord planted his trees in bad areas. And he tells his servant - I know what I'm doing! Saints can come from all areas - good, bad, rich, poor, educated, uneducated, young, old, etc...

And I think that is something we have to remember - all can make it to the CelestialKingdom no matter where we live or the circumstances we find ourselves. Jesus and the Plan of Salvation are there for all of us.

I can't speak for the Book of Jacob, but as for the OT and NT, I think Hemidakota hit on it a little bit. In the OT, Israel is compared to an olive tree:

Isaiah 17:4 “At that time

Jacob’s splendor will be greatly diminished,

and he will become skin and bones.

17:5 It will be as when one gathers the grain harvest,

and his hand gleans the ear of grain.

It will be like one gathering the ears of grain

in the Valley of Rephaim.

17:6 There will be some left behind,

like when an olive tree is beaten –

two or three ripe olives remain toward the very top,

four or five on its fruitful branches,”

says the Lord God of Israel.

Hosea 14:4 “I will heal their waywardness

and love them freely,

for my anger will turn away from them.

14:5 I will be like the dew to Israel;

he will blossom like a lily,

he will send down his roots like a cedar of Lebanon.

14:6 His young shoots will grow;

his splendor will be like an olive tree,

his fragrance like a cedar of Lebanon.

Psalm 128:1 How blessed is every one of the Lord’s loyal followers,

each one who keeps his commands!

128:2 You will eat what you worked so hard to grow.

You will be blessed and secure.

128:3 Your wife will be like a fruitful vine

in the inner rooms of your house;

your children will be like olive branches,

as they sit all around your table.

Jer 11:16 I, the Lord, once called you a thriving olive tree,

one that produced beautiful fruit.

But I will set you on fire,

fire that will blaze with a mighty roar.

Then all your branches will be good for nothing.

That's the background (there are more verses of course) for Jesus' and Paul's use of olive tree imagery.

There are in the Old Testament a couple of really interesting uses of olive tree imagery that are a little more.....unusual.

First, in a few places there is a strange reference to a "branch" of a tree, and I think an olive tree is in mind since the branch is used to describe the ideal king:

Jer 23:5 “The days are surely coming, says the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land

Jer 33:14 “I, the Lord, affirm: ‘The time will certainly come when I will fulfill my gracious promise concerning the nations of Israel and Judah. 33:15 In those days and at that time I will cause a righteous Branch to spring up for David; and he shall execute justice and righteousness in the land.

Then there is an interesting use of Olive Tree imagery, and "Branch" imagery in what I think is a fascinating and "packed" passage that is echoed again in the Book of Revelation:

Zech3:1 Next I saw Joshua the high priest standing before the angel of the Lord, with Satan standing at his right hand to accuse him. 3:2 The Lord said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, rebuke you! Isn’t this man like a burning stick snatched from the fire?” 3:3 Now Joshua was dressed in filthy clothes as he stood there before the angel. 3:4 The angel spoke up to those standing all around, “Remove his filthy clothes.” Then he said to Joshua, “I have freely forgiven your iniquity and will dress you in fine clothing.” 3:5 Then I spoke up, “Let a clean turban be put on his head.” So they put a clean turban on his head and clothed him, while the angel of the Lord stood nearby. 3:6 Then the angel of the Lord exhorted Joshua solemnly: 3:7 “The Lord who rules over all says, ‘If you live and work according to my requirements, you will be able to preside over my temple and attend to my courtyards, and I will allow you to come and go among these others who are standing by you. 3:8 Listen now, Joshua the high priest, both you and your colleagues who are sitting before you, all of you are a symbol that I am about to introduce my servant, the Branch. 3:9 As for the stone I have set before Joshua – on the one stone there are seven eyes. I am about to engrave an inscription on it,’ says the Lord who rules over all, ‘to the effect that I will remove the iniquity of this land in a single day. 3:10 In that day,’ says the Lord who rules over all, ‘everyone will invite his friend to fellowship under his vine and under his fig tree.’”

4:1 The angelic messenger who had been speaking with me then returned and woke me, as a person is wakened from sleep. 4:2 He asked me, “What do you see?” I replied, “I see a menorah of pure gold with a receptacle at the top and seven lamps, with fourteen pipes going to the lamps. 4:3 There are also two olive trees beside it, one on the right of the receptacle and the other on the left.” 4:4 Then I asked the messenger who spoke with me, “What are these, sir?” 4:5 He replied, “Don’t you know what these are?” So I responded, “No, sir.” 4:6 Therefore he told me, “These signify the word of the Lord to Zerubbabel: ‘Not by strength and not by power, but by my Spirit,’ says the Lord who rules over all.”

4:7 “What are you, you great mountain? Because of Zerubbabel you will become a level plain! And he will bring forth the temple capstone with shoutings of ‘Grace! Grace!’ because of this.” 4:8 Moreover, the word of the Lord came to me as follows: 4:9 “The hands of Zerubbabel have laid the foundations of this temple, and his hands will complete it.” Then you will know that the Lord who rules over all has sent me to you. 4:10 For who dares make light of small beginnings? These seven eyes will joyfully look on the tin tablet in Zerubbabel’s hand. (These are the eyes of the Lord, which constantly range across the whole earth.)

4:11 Next I asked the messenger, “What are these two olive trees on the right and the left of the menorah?” 4:12 Before he could reply I asked again, “What are these two extensions of the olive trees, which are emptying out the golden oil through the two golden pipes?” 4:13 He replied, “Don’t you know what these are?” And I said, “No, sir.” 4:14 So he said, “These are the two anointed ones who stand by the Lord of the whole earth.”

Zecharaiah had quite an experience. With regards to the 2 olive trees that he sees, the angel interprets them to be "two anointed ones". No doubt, within the context of the passage it's talking about the High Priest (Joshua) and the King (Zerubbabel), since both the king and high priest were anointed by God Himself. This passage could also be taken messianically, that is, refering to the messiah. Some Jews interpreted it to mean there would be 2 messiahs, one a priestly figure (Messiah ben Joseph) and the other a kingly figure (Messiah ben David). The New Testament authors apply both the role of High Priest and King to Jesus, the ideal/ultimate King and High Priest. The Book of Revelation uses this same imagery in one of the most interesting passages in all of scripture:

Rev 11:3 And I will grant my two witnesses authority to prophesy for 1,260 days, dressed in sackcloth. 11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.)

Here John has applied the imagery to "two witnesses". Now if John is consistent to the imagery used in Zech. then he should interpret the Olive tree imagery in some related fashion. I think he applies it to Jesus' people, who are charged with carrying on Jesus' mission. Indeed, John does apply the roles of priests and kings to the church:

Rev 1:4 From John, to the seven churches that are in the province of Asia: Grace and peace to you from “he who is,” and who was, and who is still to come, and from the seven spirits who are before his throne, 1:5 and from Jesus Christ – the faithful witness, the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free from our sins at the cost of his own blood 1:6 and has appointed us as a kingdom, as priests serving his God and Father – to him be the glory and the power for ever and ever! Amen.

There, John applies the roles of king and priest to Jesus and then turns right around and applies the same role to Jesus' people. He does it again in Rev 5:

Rev 5:10 You have appointed them as a kingdom and priests to serve our God, and they will reign on the earth.”

So, I think Olive tree imagery in the bible and Jewish tradition is used to refer to Israel and/or Israel's representative King and/or High Priest. The New Testament applies the role of King and High Priest to Jesus, the "branch" (from the OT messianic passage) or "vine" (Jesus' words), and Jesus charges the church with carrying out this mission in Jesus' Name through the Holy Spirit. Basically, Jesus' people are the Olive branches, Jesus is the Olive Tree. Jesus' people here on earth should act as "stand ins" for Jesus, that is, we should act, by the power of the Holy Spirit, as Jesus would act.

How that relates to the Book of Jacob is beyond my scope. Interesting thread though since a theme of Olive Trees runs through scripture.

Edited September 17, 2008 by Yekcidmij
spell

[bert10]

Jacob 5...when I read it I get the sense that it is about the dealings of the Lord with the World, His Church, His people and the righteous whom from time to time he leads aways to other lands before the destructions would come on his covenant people. This chapter seems to me to cover the entire period of mankind from beginning to the end.

Peace be unto you

bert 10

So, I'm reading the BoM of the second time. I got to Jacob 5 last night. I remember this for being long and slightly confusing. This time I had a study guide to help me understand it. It helped a little. lol.

I'm just wondering what your opinions are on this very long chapter. Is this the longest chapter in the BoM?

As I was reading it last night I underlined these verses:

21 And it came to pass that the servant said unto his master: How comest thou hither to plant this tree, or this branch of the tree? For behold, it was the poorest spot in all the land of thy vineyard.

22 And the Lord of the vineyard said unto him: Counsel me not; I knew that it was a poor spot of ground; wherefore, I said unto thee, I have nourished it this long time, and thou beholdest that it hath brought forth much fruit.

I guess the servant wants to know why the Lord planted his trees in bad areas. And he tells his servant - I know what I'm doing! Saints can come from all areas - good, bad, rich, poor, educated, uneducated, young, old, etc...

And I think that is something we have to remember - all can make it to the CelestialKingdom no matter where we live or the circumstances we find ourselves. Jesus and the Plan of Salvation are there for all of us.

[skalenfehl]

I started my study of this chapter several months ago and shared my thoughts. I haven't had time to begin to cover what I have learned, but maybe my post and the replies therein can edify this thread as well.

http://www.lds.net/forums/scripture-study-forum/10683-jacob-5-allegory-tame-wild-olive-trees.html

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