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Jacob 5–7 — The Allegory of the Olive Tree

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tagsscripture-study, book-of-mormon, jacob, covenant, house-of-israel, gathering, antichrist, come-follow-me/2024
aliasesJacob 5-7, The Allegory of the Olive Tree, Sherem the Antichrist

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Jacob 5–7 — “The Allegory of the Olive Tree”

Key Verse

“How merciful is our God unto us, for he remembereth the house of Israel, both roots and branches; and he stretcheth forth his hands unto them all the day long.” — Jacob 6:4

Overview

Jacob 5 is the longest chapter in the Book of Mormon — 77 verses — and Jacob copied it in its entirety from a prophet named Zenos whose writings existed on the brass plates but are lost to the biblical canon. The fact that Jacob chose to include all of it, despite the physical difficulty of engraving on metal plates, tells you everything about how important he considered this text.

The allegory answers the central question Jacob posed at the end of chapter 4: How can the house of Israel ever build upon the rejected cornerstone after they have stumbled at it? Zenos’s answer is breathtaking in scope: a panoramic vision of the entire history of the house of Israel from its founding to the Millennium, told through the metaphor of a master gardener and his olive trees. The scattering of Israel is the transplanting of branches. The Restoration is a massive grafting project. The Millennium is the final harvest. God is the gardener who never stops working, never gives up on a single tree, and weeps over his vineyard at its worst moments.

Jacob 6 is Jacob’s brief commentary — essentially: “Zenos got it right, and that’s my prophecy too.” Then, unexpectedly, chapter 7 introduces Sherem, the first named antichrist in the Book of Mormon. Where chapters 5 and 6 show God’s patient, long-range love for his covenant people, chapter 7 shows what deliberate, systematic opposition to that covenant looks like — and what happens when it meets a man who will not be shaken.

The Come Follow Me manual connects these chapters to the theme of God’s enduring commitment to his covenant people: he stretches his hands out to them “all the day long” (6:4) — a phrase that echoes Isaiah’s lament (Isa. 65:2) and Paul’s in Romans (10:21). These are not the hands of an angry God demanding performance. They are the hands of a parent who will not stop reaching.

Key Concepts

1. The Four Senses of Jacob 5

Jared Halverson introduces a medieval hermeneutical framework that unlocks Jacob 5 at multiple levels simultaneously — the four senses of scripture that commentators have used for over a thousand years:1

Literal/Historical: What is actually described is an olive orchard across multiple growing seasons. A master vinedresser manages a tame olive tree, grafts wild branches in, transplants branches to different parts of the vineyard, and spends generations trying to produce good fruit. At the literal level, Zenos demonstrates an uncanny familiarity with actual olive horticulture — scholars have noted the agricultural accuracy of his grafting and pruning practices.

Typological/Allegorical: The tame olive tree = the house of Israel. The vineyard = the whole world. Wild olive trees = the Gentiles. The master = the Lord. The servants = prophets, missionaries, covenant workers. This is the primary sense in which Jacob reads and presents the allegory — a map of Israel’s scattering and gathering.

Moral/Tropological: What ethical principles emerge? How are we personally called to respond? Jacob makes this application explicit in chapter 6 — repent, come with full purpose of heart, cleave to God. The allegory is not just history; it is a call to individual discipleship.

Anagogical/Eschatological: The final harvest in the allegory is the Millennium. The burning of corrupt trees at the end foreshadows the burning of the telestial world. The vision points all the way to the end of time, to final judgment and the celestial glory of those who bore good fruit.

Reading Jacob 5 through all four lenses simultaneously is how Jacob himself reads it — and it is why the chapter repays endless rereading.

2. Zenos — The Unknown Prophet

Zenos is quoted or referenced at least five times in the Book of Mormon and is presented as a major prophet on the brass plates whose writings were accessible to Lehi and his family. He is remarkable for several reasons:1

  • He prophesied of the Messiah’s burial, resurrection, and ongoing ministry (1 Ne. 19:10–17) — an extraordinary level of Christological detail for an Old Testament prophet
  • He loved to speak about the scattered remnants of Israel and those on “the isles of the sea” — a geographic concern that connects to the Book of Mormon’s own context
  • His allegory of the olive tree is the most comprehensive single prophecy about Israel’s scattering and gathering in all of scripture

He is not in our Bible. His absence is one of the Book of Mormon’s strongest implicit arguments for the incompleteness of the biblical canon. Joseph Smith, in 60 days of dictation, produced detailed, accurate olive horticulture that agricultural scholars have verified — from an Illinois farm boy with no formal education. Zenos is one of the internal evidences of the Book of Mormon’s authenticity.2

3. Olive Tree Horticulture as Covenant Theology

Understanding how olive trees actually work illuminates the allegory. A few key facts:2

Grafting: Olive trees can be grafted — a branch from one tree is inserted into another tree’s rootstock, and the graft takes on the nature of whatever root it is joined to. Wild olive branches grafted into a tame tree will eventually begin producing tame fruit. This is Paul’s metaphor in Romans 11 for Gentile inclusion in the covenant.

Pruning: Counterintuitively, heavy pruning produces better fruit. You must remove branches — sometimes large ones — to allow sunlight to reach the remaining fruit. The gardener who refuses to prune out of sentimentality will get a tree full of mediocre, crowded fruit.

Dunging: The master in Jacob 5:47 “dungs” the tree — adding fertilizer, including manure. David Butler notes this with gentle humor: some of what God uses to help us grow is genuinely uncomfortable, unglamorous, and smells bad. It is still nourishment.2

Deep roots: The critical moment in the allegory comes when the tree’s fruit goes wild but the “main top” is still good and the roots are still strong (v. 37). The master says: “Preserve the roots thereof that they perish not, that I may preserve them unto myself” (v. 52). The roots are the covenants. Even when the visible fruit of Israel seems entirely corrupt, the covenantal roots — the promises to Abraham, Isaac, and Jacob — remain intact and are the basis for every subsequent grafting and recovery.

4. The Timeline of the Allegory

One of the most useful keys to Jacob 5 is mapping its scenes to actual history. The chapter spans the entire sweep of covenant history:2

VersesPeriod
1–3Foundation of the house of Israel
4–14From Israel (Jacob) to the close of the Old Testament
15–28The time of Christ and the apostles
29–49The Great Apostasy
50–74The Restoration and gathering, including our day
75The Millennium
76–77End of the Millennium and final burning

The “grafting” events correspond to historical scatterings and graftings: Israel carried to Assyria (wild branches replacing tame), Judah to Babylon, Lehi’s family to the Americas (a branch planted in “a choice spot of ground”), the Gentiles receiving the gospel after Jerusalem rejected it, and the Restoration bringing scattered Israel back to the original root.

5. Sherem — The Anatomy of an Antichrist

Jacob 7 introduces Sherem, the first named antichrist in the Book of Mormon. He is not a buffoon or obvious villain — he is sophisticated, educated, and persuasive. The text says he had “a perfect knowledge of the language of the people” (v. 4) and “could use much flattery” (v. 4). He uses three primary weapons:1

  1. Theological reframe: He doesn’t deny God — he reframes Christianity as a distortion of the law of Moses. “Why do you preach that there shall be a Christ? This is blasphemy against the law of Moses.” He uses the scriptures to argue against Christ.
  2. Demand for a sign: He asks Jacob to show him a sign — using the sign-seeking as a rhetorical trap: if Jacob produces one, Sherem claims credit; if he doesn’t, it proves weakness.
  3. Appeal to established authority: He positions himself as the guardian of orthodox teaching against Jacob’s “innovations.”

What unmasks Sherem is not superior argumentation but the simple declaration of a man who knows God. Jacob says: “I had heard the voice of the Lord speaking unto me in my own language” (v. 5) — this is the bedrock. When you have heard the voice of the Lord, intellectual challenges to the existence of God are ultimately reframable. Jacob doesn’t need to win a debate; he needs to bear witness.

Sherem’s end — a miraculous sign he did not expect, a public confession that he had been deceived by the devil, and his death — is the Book of Mormon’s first demonstration of what Alma will later call the “experiment upon the word”: truth, lived and testified to, will eventually prevail.

Section-by-Section Commentary

Jacob 5 — The Allegory of Zenos

The opening situation (vv. 1–14): The master of the vineyard notices his tame olive tree decaying — its branches beginning to wither and die. He does not uproot the tree. He prunes the dying branches, grafts in wild branches to strengthen it, and nourishes the whole thing with great care. He takes the young and tender branches that were pruned from the main tree and plants them in “the nethermost parts of the vineyard” — the extremities, the places far from the original tree.

The grafting of wild branches is counterintuitive. Why would you strengthen a tame olive tree with wild growth? But the master understands that the wild branches bring vigor and strength, while the tame roots will eventually transform the fruit of those branches. It is an exchange: the wild branch gives vitality; the tame root gives character.1

The scattered branches (vv. 17–28): The master and his servant visit the branches planted in the far corners of the vineyard. They find good fruit everywhere — in a poor spot of ground, in a good spot, even in “the poorest spot of ground.” The quality of the fruit reflects the depth of the roots and the care of the gardener, not the favorability of the location. This is the Book of Mormon’s own commentary on its origins: Lehi’s family, planted in a distant “choice spot of ground,” bears remarkable fruit.

The servant wonders at the branches planted in poor soil, expecting failure. The master’s response is instructive: “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” (v. 22). God does not plant his covenant people in easy places by accident. He plants them in difficult places with extra attention.

The corruption (vv. 29–49): Generations pass. The master returns and finds the fruit has gone wild everywhere — the carefully tended tree has produced bitter fruit, the distant branches have gone corrupt. The most heartbreaking verse in the chapter: “The Lord of the vineyard wept, and said unto the servant: What could I have done more for my vineyard?” (v. 41).

This is not the weeping of failure. It is the weeping of a parent who has done everything right and watched a child choose destruction anyway. The master’s lament echoes Isaiah 5:4 (“What could have been done more to my vineyard, that I have not done in it?”) and the parable of the prodigal son’s father. The grief is real, and it is the grief of love, not of wounded pride.2

The roots as the covenant (v. 34, 52): Even at the lowest point of the allegory, the roots remain good. The master says: “Lay up the roots and the branches thereof; and I will do somewhat unto them that they may not perish.” The roots are the Abrahamic covenant — the promises made to Abraham, Isaac, and Jacob that their posterity would be God’s people and the vehicle of blessing to all nations. No matter how badly the visible branches fail, those covenant roots cannot be abrogated. This is the theological center of the allegory: the Restoration is possible because the covenant roots were never uprooted.

The restoration (vv. 50–74): In what corresponds to the Restoration era and our own time, the master calls servants — “as many as will come” (v. 61) — to labor in the vineyard for the final time. The grafting is reversed: natural branches of Israel are brought back from the far corners of the vineyard and grafted into the original tree; Gentile branches that bore fruit are retained; corrupt branches from all over are pruned away.

The servants complain: this is confusing — some branches from every corner are bearing good fruit, some from every corner are bearing wild fruit. The master’s answer: “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.” The diversity of the final grafting is deliberate. Not all tame branches are good; not all wild branches are bad. The fruit is what determines which stays and which is pruned.

The Millennium and the end (vv. 75–77): The final harvest comes. The vineyard bears good fruit at last. The master and his servants rejoice together. And then: after the Millennium ends, the trees begin to go bad again — the one last apostasy before the final burning. Then: “They shall be cast away into the fire and shall be burned” (v. 77). The allegory ends at the final judgment.

Jacob 6 — “Be Wise”

Jacob’s brief commentary does two things. First, it confirms Zenos’s prophecy: “the things which this prophet Zenus spake concerning the house of Israel… must surely come to pass” (v. 1). Second, it drives the moral application home with great pastoral urgency.

The key phrase is “cleave unto God as he cleaveth unto you” (v. 5). Halverson notes that “cleave” is a self-contradictory word — it means both to cut asunder and to adhere tightly. This is the covenant word: the fall cleaved humanity from God; the Atonement cleaves us back to him. The image of God reaching out his arms “all the day long” (v. 4) is the posture of a parent who has not stopped looking for a child who left.1

Jacob ends the chapter — and what he thought would be his final words — with a question: “Why will ye die?” It is Moses’s question reframed. The choice is that simple. The allegorical history has shown what happens to branches that refuse the gardener’s care. The only question is whether you will allow yourself to be nourished.

Jacob 7 — Sherem the Antichrist

Sherem arrives in the Nephite community from somewhere unspecified — Jacob says he “came among the people of Nephi” (v. 1), suggesting he may have been from the Lamanite community or an outsider. He is learned, articulate, and strategic. His primary argument is that the law of Moses should not be directed toward a future Christ — that doing so is “perverting the right way of God” (v. 7).

Jacob’s response is instructive not as a debate strategy but as a model for bearing testimony under intellectual pressure. He does three things:

  1. He acknowledges his limitations: “I do not know the meaning of all things” (v. 13) — but he does know the things he has experienced.
  2. He bears witness of what he does know: “I have heard the voice of the Lord speaking unto me in my own language” (v. 5) and “Christ shall be manifested — will ye deny the Christ?” (v. 9).
  3. He stands firm without aggression: “If there be power… in the Spirit of God, the devil must have great power” — he doesn’t panic at Sherem’s eloquence; he names it directly.

When Sherem asks for a sign, Jacob refuses to produce one on demand — but allows that God may choose to give one. God does. Sherem is immediately struck down. When he recovers enough to speak, his confession is complete: “I was deceived by the power of the devil… I fear lest I have committed the unpardonable sin” (vv. 18–19). He dies asking the people to forgive him.

The episode ends with one of the most remarkable final words in scripture. Jacob ends chapter 7 — his final words on the record — by saying: “And we being labored in spirit, with the people of Nephi, finally bid them farewell.” The last word? In English, it’s “farewell.” But the original Hebrew behind that — and Halverson teases this without giving it away, asking readers to look it up — Jacob’s last word in Hebrew is adieu. Which is not a Hebrew word at all, but is a French-derived English word that traces back to the Latin ad deum — “to God.” In other words: I commend you to God. Even his farewell is a covenant word.1

Literary and Structural Analysis

The Allegory as Anti-Despair Theology

The most important literary function of Jacob 5 is what it does to the reader who is tempted to despair about the house of Israel — or about themselves. When the fruit goes bad for the third time (vv. 46–47), the master could reasonably give up. He has tried everything. He weeps instead — and then immediately resolves to try again. The servant asks if they should “hew down the trees of the vineyard and cast them into the fire?” (v. 49). The master says: “Nay, let us nourish it a little longer.”

This is the theology of pesach applied to covenant history: God hovers over his vineyard, shielding it even in its worst moments. He does not prune out of anger; he prunes for better fruit. The dunging is not punishment; it is fertilizer. No branch is written off until the final burning, and even then the roots were given every possible chance.2

Jacob 5 and Romans 11

Paul’s olive tree metaphor in Romans 11:17–24 is closely parallel to Jacob 5. Paul warns Gentile believers not to become arrogant about being grafted into the covenant tree while natural branches were broken off — the natural branches can be regrafted “if they abide not still in unbelief.” The theological point is identical: the olive tree is the covenant, not the ethnicity. The root is Abraham’s faith, not Abraham’s blood. Anyone can be grafted in by faith; anyone can be pruned out by unbelief.

Jacob 5 is more detailed and more hopeful than Romans 11 — it shows God making multiple grafting attempts across multiple generations before the final harvest. But the core metaphor is the same. This convergence between a lost-Bible prophet (Zenos) and Paul is one of the remarkable evidences of the Book of Mormon’s authenticity.1

Sherem and the Book of Mormon’s Pattern for Antichrists

Sherem establishes the template that subsequent Book of Mormon antichrists (Nehor, Korihor) will follow:

  1. Denies Christ
  2. Claims the scriptures support their position
  3. Flatters and uses eloquent speech
  4. Seeks worldly popularity and influence
  5. Demands a sign
  6. Receives one they didn’t want
  7. Confesses at the end

The Book of Mormon seems to include these figures deliberately, to provide its readers with pattern recognition. If you can identify the rhetorical moves of Sherem, you can identify them in any era.

Connections to Restoration Scripture

1 Nephi 19:10–17: Nephi summarizes the prophecies of Zenos before quoting him, emphasizing his prophecies of Christ’s crucifixion and burial. Zenos predicted that “three days of darkness” would be a sign of Christ’s death. This is the same Zenos whose full allegory Jacob quotes in chapter 5.

Romans 11:17–24: Paul’s olive tree metaphor is the New Testament parallel to Jacob 5. Paul warns Gentile believers not to become proud about being grafted in — the same rootstock remains, and the natural branches can be re-grafted.

D&C 101:43–65: The parable of the nobleman and the olive trees — given in the context of the Missouri persecutions — echoes Jacob 5 directly. The Lord plants his vineyard, the servants fail to follow instructions, enemies destroy the hedge, and the Lord asks: “What more could I have done?” The parallel to Jacob 5:41 is intentional.

Isaiah 5:1–7: The “Song of the Vineyard” — Isaiah’s lamentation over Israel — is the Old Testament companion text to Jacob 5. “What could have been done more to my vineyard, that I have not done in it?” (v. 4) is the same question the master asks at Jacob 5:41. Zenos and Isaiah appear to be drawing on shared theological tradition.

D&C 45:28–30: The latter-day gathering of scattered Israel — “before the arm of the Lord shall fall” — corresponds to the restoration scenes in Jacob 5:50–74.

Alma 30: Korihor is the book’s most developed antichrist, and his arguments are more sophisticated than Sherem’s — but the structural pattern Sherem established is visible in him.

2 Nephi 9:41: “The keeper of the gate is the Holy One of Israel; and he employeth no servant there.” Jacob’s allegory of the long labor of servants ultimately points to the one Master whose roots are the center of everything.

Doctrinal Connections

The Abrahamic Covenant as the Indestructible Root: The theological claim of Jacob 5 is that the covenant God made with Abraham — that his posterity would bless all nations and that God would be their God and they his people — cannot be annulled by Israel’s unfaithfulness. The roots remain good even when the fruit is entirely corrupt. This is the ground of the Restoration: not a new covenant but the old one, finally being fulfilled through the grafting back of scattered Israel.

God’s Grief and the Doctrine of Divine Emotionality: The master of the vineyard weeps (v. 41). This is a doctrinal statement as much as a narrative detail. God is not impassible — he does not stand above human emotion in serene detachment. He grieves over wasted potential and rejected love. Enoch saw God weep (Moses 7:28). The father of the prodigal runs to meet him. This is the God of the Book of Mormon — passionately invested in the outcome, not indifferent to it.2

The Moral Urgency of the Restoration: Jacob 6 insists that knowing you are living in the verses 50–74 of Zenos’s allegory — the final grafting season before the harvest — carries enormous ethical weight. These are the last servants. The “as many as will come” of verse 61 is an invitation to participate in the final work. This is not something that can be observed from the outside; it requires becoming a servant in the vineyard.

The Testimony as the Antidote to Rhetoric: Jacob 7 demonstrates that the most effective response to sophisticated anti-religious argument is not a counter-argument but a testimony. “I have heard the voice of the Lord speaking unto me in my own language” — this is not something Sherem can argue with because it is not a proposition; it is an experience. The bedrock of faith is not the best argument; it is the encounter with the living God.

Sources and Insights

Don’t Miss This — David Butler & Emily Freeman

Butler and Freeman focus their treatment of Jacob 5 almost entirely on the personal/moral sense — the allegory as a lens for understanding how God works with each individual, not just with Israel as a collective. Their insight about pruning — that the gardener’s counterintuitive removal of branches is the very act that allows better fruit — is among the most memorable in their treatment. You don’t get the big peaches without the pruning. You don’t get the spiritual growth without the uncomfortable removal of what was crowding out the light.2

Their emphasis on the dunging (v. 47) is gently humorous but theologically serious: some of what God uses to help us grow is unglamorous, uncomfortable, and smells bad. It is still nourishment. The discomforts of our lives are not evidence that God has abandoned us; they may be evidence that he is actively working with us.

Their Passover-echo reading of verse 41 — the master weeping over the vineyard — connects Jacob 5 to the same emotional register as the burning bush, the prodigal father, and Gethsemane. This is what God’s work with covenant Israel costs him personally.

Unshaken — Jared Halverson

Halverson’s central contribution is the four senses of scripture framework, which he uses to prevent students from getting lost in the literal details of olive horticulture while missing the theological breadth of the allegory. His verse-by-verse treatment of Jacob 5 — part 1 of his two-part episode on Jacob 5–7 — is among the most comprehensive treatments of this chapter available.1

His treatment of Sherem in part 2 is excellent: he unpacks the rhetorical sophistication of the antichrist’s approach and shows how Jacob’s response models not debate-winning but testimony-bearing. The episode on Jacob 7 also unpacks Jacob’s final word — and the Hebrew/French/Latin etymology that makes “adieu” a covenant farewell — as among the most elegant details in the entire record.1

His observation that Jacob 5 and Romans 11 represent convergent theological testimony — two witnesses to the same olive tree metaphor, one from a lost-Bible prophet — is a significant apologetic insight.

Follow Him / Gospel Talktrine

The Gospel Talktrine source covering Jacob 1–4 (S03E11) covers the theological backdrop — Jacob’s pastoral burden, the sexual sin rebukes, the temple sermon — that sets up his motivation for quoting Zenos so extensively in chapter 5. Understanding Jacob’s anxiety over his people “looking beyond the mark” makes the allegory’s placement urgent rather than academic: he gives it because he desperately wants them to see the whole covenant story and understand their place within it.3

Personal Application

  1. Where are you in the allegory? The allegorical reading of Jacob 5 is richest when you locate yourself in it. Are you a branch being transplanted to a “poor spot of ground” and finding unexpected fruit there? Are you in a season of pruning that feels like loss but is actually preparation? Are you one of the final servants, called to labor in the vineyard before the harvest?

  2. The master’s question is not rhetorical. “What could I have done more for my vineyard?” (5:41) — take a moment and sit with this question applied to your own life. What has God done for you that you have not yet acknowledged? What nourishment have you received without recognizing it as such?

  3. The roots don’t fail even when the fruit does. In your darkest personal seasons — when everything visible seems to have gone wrong — the covenant roots are still intact. The promises made in your baptism, in your temple endowment, in your patriarchal blessing are not annulled by bad seasons. The master does not uproot the tree when the fruit goes bad; he prunes and nourishes and waits.

  4. “Cleave unto God as he cleaveth unto you.” Jacob 6:5 is one of the most active covenant images in scripture. God is already cleaving to you. The question is whether you will cleave back. This is not a passive posture — it requires actively giving your whole heart, returning to him when you drift, responding to the reaches of his extended arms.

  5. Your testimony is your strongest apologetic. Sherem was eloquent. He had arguments. What he could not argue against was “I have heard the voice of the Lord.” Whatever intellectual challenges to faith you encounter, the bedrock is your own encounter with the living God. Tend that encounter. Return to it. Let it be the thing you stand on.

  6. The last servants matter. We are living in the verses 50–74 of Zenos’s allegory — the final gathering season. This is not a time for passive discipleship. “As many as will come” (5:61) is an open invitation to labor in the vineyard. The final harvest depends on the quality and commitment of the final servants.

Discussion Questions

  • Which scene in the allegory of Jacob 5 resonates most with where you are in your spiritual life right now — the transplanting, the pruning, the dunging, the weeping master, the good fruit, the corruption, or the final harvest?
  • How does knowing that Zenos is a real (but lost) prophet — verified by olive horticulture scholars — affect your sense of the Book of Mormon’s authenticity?
  • Jacob says he can handle Sherem because he has “heard the voice of the Lord speaking unto me in my own language.” Have you had an experience that constitutes your equivalent of that statement? What is it, and are you holding onto it?
  • “Why will ye die?” (Jacob 6:12) — this is Jacob’s final rhetorical question to his people. How would you answer it as applied to yourself: what are the things that tend toward spiritual death in your life, and why do you return to them?
  • The master’s extended arms (Jacob 6:4) — what would it look like in your current circumstances to let God reach you? What are you doing that keeps those arms at a distance?

Footnotes

Further Reading

  • Come Follow Me Jacob 5-7 (Mar 16-22)
  • Come Follow Me - Jacob 5-7 (part 1) - The Allegory of the Olive Tree
  • Come Follow Me - Jacob 5-7 (part 2) - I Could Not Be Shaken
  • Sources/PDFs/Gospel Talktrine/Book of Mormon/Gospel Talktrine Jacob 1-4 - S03E11.pdf
  • Sources/PDFs/followhim_book_of_mormon_2024/ (Follow Him BoM episodes)
  • Jacob 3–4 — Lamanite Fidelity and Faith in the Atonement (previous chapter)
  • Sources/PDFs/ch._5-the_allegory_of_the_olive_tree.pdf (in vault — BYU article on Jacob 5)

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Footnotes

  1. Halverson, Jared. “Come Follow Me — Jacob 5–7, Parts 1–2.” Unshaken podcast, 2026. Come Follow Me - Jacob 5-7 (part 1) - The Allegory of the Olive Tree | Come Follow Me - Jacob 5-7 (part 2) - I Could Not Be Shaken ↩ ↩2 ↩3 ↩4 ↩5 ↩6 ↩7 ↩8 ↩9

  2. Butler, David and Freeman, Emily. “Come Follow Me Jacob 5–7 (Mar. 16–22).” Don’t Miss This, 2026. Come Follow Me Jacob 5-7 (Mar 16-22) ↩ ↩2 ↩3 ↩4 ↩5 ↩6 ↩7 ↩8

  3. Gospel Talktrine S03E11 — Jacob 1–4. Sources/PDFs/Gospel Talktrine/Book of Mormon/Gospel Talktrine Jacob 1-4 - S03E11.pdf ↩

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