In my last blog, we looked at the “Two Sticks” prophecy of Ezekiel 37 and learned that the Aramaic Targum Jonathan to this prophecy reveals that, on a drash level, the two sticks represent two sets of writing tablets, or plates, that grow together and become one. This agrees with the statement by Nefi in The Stick of Joseph:

Wherefore, the fruit of your loins shall write, and the fruit of the loins of Y’hudah shall write. And that which shall be written by the fruit of your loins, and also that which shall be written by the fruit of the loins of Y’hudah, shall grow together unto the confounding of false doctrines, and laying down of contentions, and establishing shalom among the fruit of your loins, and bringing them to the knowledge of their fathers in the latter days, and also to the knowledge of my covenants, says YHWH. And out of weakness he shall be made strong, in that day when my work shall commence among all my people, unto the restoring you, O house of Isra’el, says YHWH. (2 Nefi 2:4 emphasis added)

However, there is much more we can learn about these two “sticks”. Let us look at this passage of Nefi on the Remez (hinted, implied) level. Notice that Nefi says that the two sticks will “grow together.” How do two “sticks” grow together? What does this imply?

At this point it is helpful to know that the Hebrew word for “stick” in Ezekiel 37 is etz (עץ) which can mean “stick” but can also mean “tree.” So here we have, to the Hebrew mind. Not only a prophecy of two “sticks” but also of two “trees.”

This brings us to Paul’s parable of the two trees—a tame, cultivated olive tree and a wild olive tree—found in Romans 11:

[1] I say then, Has Elohim cast away his people? Elohim forbid. For I also am an Israelite, of the seed of Avraham, of the tribe of Benyamin.
[2] Elohim has not cast away his people which he foreknew. Know you not what the scripture says of Eliyahu? how he makes intercession to Elohim against Israel, saying,
[3] YHWH, they have killed your prophets, and dug down your altars; and I am left alone, and they seek my life.
[4] But what says the answer of Elohim unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.
[5] Even so then at this present time also there is a remnant according to the election of grace.
[6] And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.
[7] What then? Israel has not obtained that which he seeks for; but the election has obtained it, and the rest were blinded
[8] (According as it is written, Elohim has given them the spirit of slumber, eyes that they should not see, and ears that they should not hear) unto this day. (Is. 29:10)
[9] And David saith, Let their table be made a snare, and a trap, and a stumbling block, and a recompence unto them:
[10] Let their eyes be darkened, that they may not see, and bow down their back always.
[11] I say then, Have they stumbled that they should fall? Elohim forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.
[12] Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?
[13] For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify my office:
[14] If by any means I may provoke to emulation them which are my flesh, and might save some of them.
[15] For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?
[16] For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.
[17] And if some of the branches be broken off, and you, being a wild olive tree, wert grafted in among them, and with them partake of the root and fatness of the olive tree;
[18] Boast not against the branches. But if you boast, you bear not the root, but the root thee.
[19] You will say then, The branches were broken off, that I might be grafted in.
[20] Well; because of unbelief they were broken off, and you stand by faith. Be not highminded, but fear:
[21] For if Elohim spared not the natural branches, take heed lest he also spare not thee.
[22] Behold therefore the goodness and severity of Elohim: on them which fell, severity; but toward you, goodness, if you continue in his goodness: otherwise you also shall be cut off.
[23] And they also, if they abide not still in unbelief, shall be grafted in: for Elohim is able to graft them in again.
[24] For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be grafted into their own olive tree?
[25] For I would not, brothers, that you should be ignorant of this mystery, lest you should be wise in your own conceits; that blindness in part has happened to Israel, until the fulness of the Gentiles be come in.
[26] And so all Israel shall be saved: as it is written, There shall come out of Tziyon the Deliverer, and shall turn away ungodliness from Ya’akov:
[27] For this is my covenant unto them, when I shall take away their sins.
(Romans 11:1-27 emphasis added)

To correctly understand this portion of Romans, and by extension, the parable of the Olive Trees, we must first understand, in context, what Paul means when he speaks here of “Gentiles” and what he means by “Israel.” So we begin earlier in Romans, where Paul writes the following: 

[23] And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
[24] Even us, whom he has called, not of the Jews only, but also of the Gentiles?
[25] As he says also in Hosea, I will call them my people, which were not my people; and her beloved, which was not beloved.
[26] And it shall come to pass, that in the place where it was said unto them, You are not my people; there shall they be called the children of the living El. [Hosea 2:1(1:10)]
[27] Isaiah also cries concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: (Romans 9:23-27 emphasis added)

Here, Paul quotes Hosea 2:1 (1:10) and applies it specifically to the “Gentiles.” So let’s look at this Hosea passage in context:

1:2 The beginning of the word of YHWH by Hosea. And YHWH said to Hosea, Go, take unto you a wife of whoredoms and children of whoredoms: for the land has committed great whoredom, departing from YHWH.
1:3 So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son.
1:4 And YHWH said unto him, Call his name Yezreel; for yet a little while, and I will avenge the blood of Yezreel upon the house of Yehu, and will cause to cease the kingdom of the house of Israel.
1:5 And it shall come to pass at that day, that I will break the bow of Israel in the valley of Yezreel.
1:6 And she conceived again, and bare a daughter. And Elohim said unto him, Call her name Lo-ruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away.
1:7 But I will have mercy upon the house of Y’hudah, and will save them by YHWH their Elohim, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen.
1:8 Now when she had weaned Lo-ruhamah, she conceived, and bare a son.
1:9 Then said Elohim, Call his name Lo-ammi: for ye are not my people, and I will not be your Elohim.
2:1 (1:10) Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, You are the sons of the living El.
2:2 (1:11) Then shall the children of Y’hudah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Yezreel. (Hosea 1:2-11 emphasis added)

In this section of Hosea, the “House of Israel” and the “House of Judah” are treated as distinct groups, with different future expectations. This makes perfect sense, as Hosea lived in the divided kingdoms era, with the Northern Kingdom called “Israel” (or Ephraim) and the Southern Kingdom called “Judah.” Each kingdom had its own prophesied future.

Paul, on the other hand, lived after the destruction of the Northern Kingdom, when the Southern Kingdom was all that remained of the House of Israel. This Southern Kingdom consequently often identified as “Israel” as opposed to non-Israelite “Gentiles.” The table below helps illustrate this difference in usage during the different eras:

From this we know that the Olive Tree parable’s “Gentiles” are actually “the House of Israel” (not Judah) and—here is where one could get confused—the Olive Tree parable’s “House of Israel” is actually the “House Judah” (not Israel). This agrees exactly with the two sticks prophecy in Ezekiel 37.

The meaning of “Gentiles” in Paul’s parable is also made apparent by his use of the phrase “fullness of the Gentiles” in Romans 11:25. This phrase in Hebrew is Milo HaGoyim and is actually drawn from the Torah:

[17] And when Yosef saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father’s hand, to remove it from Ephraim’s head unto Manasseh’s head.
[18] And Yosef said unto his father, Not so, my father: for this is the firstborn; put thy right hand upon his head.
[19] And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations. [Milo HaGoyim- Fullness of the Gentiles]
[20] And he blessed them that day, saying, In you shall Israel bless, saying, Elohim make you as Ephraim and as Manasseh: and he set Ephraim before Manasseh. (Gen. 48:17-20 emphasis added) 

Thus we see that Ya’akov prophesied Ephraim’s future Gentile identity. But this is just one of several places where the House of Israel (Ephraim) are called “Gentiles.” Another is in Isaiah:

Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations [the word translated as “nations” is Goyim, or Gentiles]. (Isaiah 9:1 emphasis added)

Let us now return to the Olive Tree Parable of Romans 11, with the insight that these two “trees” correspond with the two “sticks” in Ezekiel 37. The wild olive tree represents the “House of Israel” who are scattered among the Gentiles, and the cultivated or tame olive tree represents the “House of Judah.” 

Romans 11 begins with the apostasy of Israel, saying:

[1] I say then, Has Elohim cast away his people? Elohim forbid. For I also am an Israelite, of the seed of Avraham, of the tribe of Benyamin.
[2] Elohim has not cast away his people which he foreknew. Know you not what the scripture says of Eliyahu? how he makes intercession to Elohim against Israel, saying,
[3] YHWH, they have killed your prophets, and dug down your altars; and I am left alone, and they seek my life.
[4] But what says the answer of Elohim unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.
[5] Even so then at this present time also there is a remnant according to the election of grace.
[6] And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.
[7] What then? Israel has not obtained that which he seeks for; but the election has obtained it, and the rest were blinded
[8] (According as it is written, Elohim has given them the spirit of slumber, eyes that they should not see, and ears that they should not hear) unto this day. [Is. 29:10]
[9] And David saith, Let their table be made a snare, and a trap, and a stumbling block, and a recompense unto them:
[10] Let their eyes be darkened, that they may not see, and bow down their back always.

In describing the apostasy of Israel, we see that Paul cites Isaiah 29:10. So let’s leave the parable for a brief detour to look at this Isaiah verse in context:

[1] Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices.
[2] Yet I will distress Ariel, and there shall be heaviness and sorrow: and it shall be unto me as Ariel.
[3] And I will camp against you round about, and will lay siege against you with a mount, and I will raise forts against you.
[4] And you shalt be brought down, and shall speak out of the ground, and your speech shall be low out of the dust, and your voice shall be, as of one that has a familiar spirit, out of the ground, and thy speech shall whisper out of the dust.
[5] Moreover the multitude of your strangers shall be like small dust, and the multitude of the terrible ones shall be as chaff that passes away: yes, it shall be at an instant suddenly.
[6] You shalt be visited of YHWH of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire.
[7] And the multitude of all the nations that fight against Ariel, even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision.
[8] It shall even be as when an hungry man dreams, and, behold, he eats; but he awake, and his soul is empty: or as when a thirsty man dreams, and, behold, he drinks; but he awakes, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Tziyon.
[9] Stay yourselves, and wonder; cry you out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink.
[10] For YHWH has poured out upon you the spirit of deep sleep, and has closed your eyes: the prophets and your rulers, the seers has he covered.
[11] And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray you: and he says, I cannot; for it is sealed:
[12] And the book is delivered to him that is not learned, saying, Read this, I pray you: and he says, I am not learned.
[13] Wherefore YHWH said, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:
[14] Therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.
[15] Woe unto them that seek deep to hide their counsel from YHWH, and their works are in the dark, and they say, Who sees us? and who knows us?
[16] Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?
[17] Is it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest?
[18] And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. (Isaiah 29:1-18 emphasis added)

Notice that in Isaiah 29 this apostasy of Judah is resolved when “the deaf shall hear the words of the book.” Now let’s return to Romans 11, as it describes the resolution to this apostasy of Judah in terms of the Parable of the Olive Tree:

[11] I say then, Have they stumbled that they should fall? Elohim forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.
[12] Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?
[13] For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify my office:
[14] If by any means I may provoke to emulation them which are my flesh, and might save some of them.
[15] For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead?
[16] For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.
[17] And if some of the branches be broken off, and you, being a wild olive tree, wert grafted in among them, and with them partake of the root and fatness of the olive tree;
[18] Boast not against the branches. But if you boast, you bear not the root, but the root thee.
[19] You will say then, The branches were broken off, that I might be grafted in.
[20] Well; because of unbelief they were broken off, and you stand by faith. Be not highminded, but fear:
[21] For if Elohim spared not the natural branches, take heed lest he also spare not thee.
[22] Behold therefore the goodness and severity of Elohim: on them which fell, severity; but toward you, goodness, if you continue in his goodness: otherwise you also shall be cut off.
[23] And they also, if they abide not still in unbelief, shall be grafted in: for Elohim is able to graft them in again.
[24] For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be grafted into their own olive tree?
[25] For I would not, brothers, that you should be ignorant of this mystery, lest you should be wise in your own conceits; that blindness in part has happened to Israel, until the fulness of the Gentiles be come in.
[26] And so all Israel shall be saved: as it is written, There shall come out of Tzion the Deliverer, and shall turn away ungodliness from Ya’akov:
[27] For this is my covenant unto them, when I shall take away their sins.(Romans 11:11-27 emphasis added)

Notice in Romans 11 the apostasy of Judah is resolved by the “fullness of the Gentiles” which must be connected with the coming forth of the book predicted in Isaiah 29.

Notice also that this parable talks about branches from the wild olive tree “Ephraim” being grafted into the natural olive tree “Judah.” These Ephraimite branches are told to be fed by the root of the natural olive tree, and not to boast against the natural branches. The primary thrust of this parable, is that it will be an even greater event when natural branches (Jews) are grafted back into their own, natural olive tree.

There is additional insight on the importance of being fed by the root of the tame tree, in the earliest (and much longer) version of this parable, as written in the Brass Plates of the Stick of Judah, by the prophet Zenos (and quoted at length in The Stick of Joseph in Ya’akov chapter 3). Zenos writes about the strength of this root saying:

And he said unto the servant, Behold, the branches of the wild tree have taken hold of the moisture of the root thereof, that the root thereof has brought forth much strength. And because of the much strength of the root thereof, the wild branches have brought forth tame fruit. Now, if we had not grafted in these branches, the tree thereof would have perished. And now behold, I shall lay up much fruit which the tree thereof has brought forth; and the fruit thereof I shall lay up against the season unto my own self. (Ya’akov 3:10 emphasis added)

Nevertheless, I know that the roots are good, and for my own purpose I have preserved them. And because of their much strength, they have previously brought forth from the wild branches good fruit. (Ya’akov 3:18 emphasis added)

And behold, the roots of the natural branches of the tree which I planted wherever I would are yet alive. Wherefore, that I may preserve them also for my own purpose, I will take of the branches of this tree, and I will graft them in unto them. Yes, I will graft in unto them the branches of their mother tree, that I may preserve the roots also unto my own self, that when they shall be sufficiently strong, perhaps they may bring forth good fruit unto me, and I may yet have glory in the fruit of my vineyard. (Ya’akov 3:23 emphasis added)

The prophet Lechi also recounted this parable as recorded in The Stick of Joseph, as Nefi writes:

Yes, even my father spoke much concerning the Goyim, and also concerning the house of Isra’el, that they should be compared like unto an olive tree whose branches should be broken off and should be scattered upon all the face of the earth. Wherefore, he said it must necessarily be that we should be led with one accord into the land of promise, unto the fulfilling of the word of YHWH that we should be scattered upon all the face of the earth. And after the house of Isra’el should be scattered, they should be gathered together again, or in short, after the Goyim had received the fulness of the besorah, the natural branches of the olive tree — or the remnants of the house of Isra’el — should be grafted in, or come to the knowledge of the true Mashiach, their Adon and their Redeemer. (1 Nefi 3:4 emphasis added)

And later, Nefi instructs his brothers as to the meaning of this parable:

And they said, Behold, we cannot understand the words which our father has spoken concerning the natural branches of the olive tree, and also concerning the Goyim. And I said unto them, Have you inquired of YHWH? And they said unto me, We have not, for YHWH makes no such thing known unto us. Behold, I said unto them, How is it that you do not keep the mitzvot of YHWH? How is it that you will perish because of the hardness of your hearts? Do you not remember the thing which YHWH has said, If you will not harden your hearts, and ask me in faith, believing that you shall receive, with diligence in keeping my mitzvot, surely these things shall be made known unto you? 

Behold, I say unto you that the house of Isra’el was compared unto an olive tree by the spirit of YHWH which was in our father. And behold, are we not broken off from the house of Isra’el? And are we not a branch of the house of Isra’el? And now the thing which our father means concerning the grafting in of the natural branches through the Milo HaGoyim is that in the latter days, when our seed shall have dwindled in unbelief — yes, for the space of many years and many generations after the Mashiach shall be manifested in body unto the children of men — then shall the fulness of the besorah of the Mashiach come unto the Goyim, and from the Goyim unto the remnant of our seed. And at that day shall the remnant of our seed know that they are of the house of Isra’el and that they are the covenant people of YHWH. And then shall they know and come to the knowledge of their forefathers, and also to the knowledge of the besorah of their Redeemer, which was taught unto their fathers by him. Wherefore, they shall come to the knowledge of their Redeemer and the very points of his doctrine, that they may know how to come unto him and be saved. And then at that day, will they not rejoice and give praise unto their El Olam, their rock, and their salvation? Yes, at that day, will they not receive strength and nourishment from the true vine? Yes, will they not come unto the true fold of Elohim? Behold, I say unto you, yes, they shall be numbered again among the house of Isra’el; they shall be grafted in, being a natural branch of the olive tree, into the true olive tree; and this is what our father means. And he means that it will not come to pass until after they are scattered by the Goyim. And he means that it shall come by way of the Goyim, that YHWH may show his power unto the Goyim for the very cause that he shall be rejected of the Y’hudim, or of the house of Isra’el. Wherefore, our father has not spoken of our seed alone, but also of all the house of Isra’el, pointing to the covenant which should be fulfilled in the latter days, which covenant YHWH made to our father Avraham, saying, In your seed shall all the kindreds of the earth be blessed. 

And it came to pass that I, Nefi, spoke much unto them concerning these things; yes, I spoke unto them concerning the restoration of the Y’hudim in the latter days. (1 Nefi 4:2-4 emphasis added)

Here again we see from the phrase Milo HaGoyim, (fullness of the Gentiles) that the Goyim (Gentiles) are Ephraim—remember, the phrase is drawn from Gen. 48:19 as shown earlier—and that the main thrust of this parable is concerning the restoration of the Y’hudim (Jews) in the latter days.

This phrase Milo HaGoyim (fullness of the Gentiles) also appears in 3 Nefi where Yeshua says:

And I command you that you shall write these sayings after I am gone, that if it so be that my people at Yerushalayim — they who have seen me and been with me in my ministry — do not ask the Father in my name that they may receive a knowledge of you by the Ruach HaKodesh, and also of the other tribes whom they know not of, that these sayings which you shall write shall be kept and shall be manifested unto the Goyim; that through the Milo HaGoyim, the remnant of their seed, who shall be scattered forth upon the face of the earth because of their unbelief, may be brought in, or may be brought to a knowledge of me, their Redeemer. And then will I gather them in from the four quarters of the earth, and then will I fulfill the covenant which the Father has made unto all the people of the house of Isra’el. (3 Nefi 7:4)

And also in Yosef ben Yosef’s account of his visit by the angel who revealed the plates to him:

After telling me these things he commenced quoting the prophecies of the Old Testament. He first quoted part of the third chapter of Malachi, and he quoted also the fourth or last chapter of the same prophecy, though with a little variation from the way it reads in our Bibles. Instead of quoting the first verse as reads in our books, he quoted it thus: For behold, the day cometh that shall burn as an oven, and all the proud, yea and all that do wickedly, shall burn as stubble; for they that cometh shall burn them, saith the Lord of Hosts, that it shall leave them neither root nor branch. And again he quoted the fifth verse thus: Behold, I will reveal unto you the Priesthood by the hand of Elijah the prophet before the coming of the great and dreadful day of the Lord. He also quoted the next verse differently: And he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at his coming. In addition to these he quoted the eleventh chapter of Isaiah, saying that it was about to be fulfilled. He quoted also the third chapter of Acts, twenty-second and twenty-third verses, precisely as they stand in our New Testament. He said that that prophet was Christ [Mashiach], but the day had not yet come when they who would not hear his voice should be cut off from among the people, but soon would come. He also quoted the second chapter of Joel from the twenty-eighth to the last verse. He also said that this was not yet fulfilled, but was soon to be. And he further stated the fullness of the gentiles was soon to come in. He quoted many other passages of scripture and offered many explanations which cannot be mentioned here. (Joseph Smith History part 3, paragraph 4, emphasis added)

The time of the Fullness of the Gentiles has come, and has brought forth the prophesied book. The deaf shall hear the words of this book, the eyes of the blind shall see out of obscurity and darkness, and the two sets of plates and two houses of Israel will soon begin to grow together to fulfill prophecy:

Wherefore, the fruit of your loins shall write, and the fruit of the loins of Y’hudah shall write. And that which shall be written by the fruit of your loins, and also that which shall be written by the fruit of the loins of Y’hudah, shall grow togetherunto the confounding of false doctrines, and laying down of contentions, and establishing shalom among the fruit of your loins, and bringing them to the knowledge of their fathers in the latter days, and also to the knowledge of my covenants, says YHWH. And out of weakness he shall be made strong, in that day when my work shall commence among all my people, unto the restoring you, O house of Isra’el, says YHWH. (2 Nefi 2:4 emphasis added)