Nephi's reference to Joseph's patriarchical blessing

In Genesis 49, we read about Jacob/Israel's patriarchical blessing to his sons, although it seems we get a very abbreviated version. The blessing to Joseph has special meaning to Latter-Day Saints, many of whom identify as the seed of Joseph at least in a spiritual sense. This is also the case for the Book of Mormon people who were descendents of Joseph. Part of the blessing reads

22 Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall:

23 The archers have sorely grieved him, and shot at him, and hated him:

24 But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel:)

No, the smiley in the end is not something I made, it's a direct copy from the KJV.

The wording in verse 24 is difficult, even in the original Hebrew. Several Bible commentaries suggest that the text is slightly corrupt. There is clearly a Messianic prophecy here, but there has probably been an alteration at some point. Perhaps some additional "plain and precious" teachings where here originally that can be linked to what we learn in the Book of Mormon about the great and abominable church and the Old Testament views on the Messiah?

Neither smileys nor scriptural alterations were the point of this post, though. The point is to evaluate an interesting connection to 1 Nephi 15. In this chapter, Nephi's brothers ask him what Lehi meant when he spoke about an olive tree in 1 Nephi 10. Nephi explains

12 Behold, I say unto you, that the house of Israel was compared unto an olive tree, by the Spirit of the Lord which was in our father; and behold are we not broken off from the house of Israel, and are we not a branch of the house of Israel?

The Nephites seem very concious about their heritage and esteem their forefather, Joseph, highly. For instance, we know that prophecies of Joseph that are not found in the Old Testament were found on the brass plates. We know from 2 Nephi 3 that Joseph prophesied about "the fruit of his loins". I'm sure the promise that he would be a "fruitful bough" also was found on the brass plates, perhaps even an extended version of it compared to the one in Genesis.

Nephi knew that he and his posterity were among the fruit of Joseph's loins and that they were a fruitful bough, broken off from the House of Israel. In verse 15, Nephi seems to make a reference to Joseph's patriarchical blessing.

15 And then at that day will they not rejoice and give praise unto their everlasting God, their rock and their salvation? Yea, at that day, will they not receive the strength and nourishment from the true vine? Yea, will they not come unto the true fold of God?

16 Behold, I say unto you, Yea; they shall be remembered again among the house of Israel; they shall be grafted in, being a natural branch of the olive tree, into the true olive tree.

There are several interesting takeaways from this. When talking about a remnant of the House of Israel in the latter days and making a connection to Genesis 49:22-24, Nephi seems to be interpreting Joseph's patriarchical blessing through the lens of the latter-day gathering of Israel. This is not the obvious reading in Genesis, but again, perhaps Nephi had more about this on the brass plates. As Latter-Day Saints, we know that the fruit of Joseph's loins and the Book of Mormon have a special role in this gathering.

Nephi refers to Joseph's patriarchical blessing by repeating three symbols that are found all over the Book of Mormon.

1. The stone/rock. I have posted about this before here, here, here and here. This is a frequent Messianic symbol both in the Old Testament and the Book of Mormon. 
2. Shepherd/fold. This is a topic I have not yet explored or posted about much. But that's about to change! We know Christ used this symbolism a lot and that he is the good shepherd.
3. Tree and branch. We have discussed tree symbolism extensively. (see here, here and here for some examples even though there is more). In the first linked post I speculate about a connection between Joseph's bough and Zenos' olive tree. Nephi's allusion to Genesis 49 and talk about the olive tree strengthens this connection. This symbol carries several meanings. The third link explains how tree symbolism is linked to deity in different ways. It is also a common representation of the House of Israel.

Vine and olive trees seem to be used interchangeably. Nephi talks about an olive tree, then "the true vine". In Zenos' allegory, the olive tree was planted in a vineyard. On Maundy Thursday, Jesus told his disciples that he is the true vine. Then he gave them the fruit of the vine to drink to remember his atoning blood. Then he went to Gethsemane, translated to "olive press", to atone for our sins. A Jewish rabbi comments on 1 Nephi 15:15-16

Notice how Nephi makes mention of these two kinds: the olives and the vines. The olive is broken because of its stiffneckedness in not following the ways of G-d and in its arrogance. And the vine has its grapes trampled on because it has no strength in the word of G-d and so it offers its grapes to idol worship.

However Nephi says that they become the true olive and the true vine. How would that have been interpreted? As seen from above this was imagery that referred to the olive that was used to produce oil for the Menorah and to the vine that was used to produce wine for the libation. In other words these people who were once cut off would then eventually be consecrated unto the holiest service they could possibly have in the Temple of G-d.

For clarification, the "Menorah" is the seven-lamp ancient Hebrew lampstand used in the temple.

At this point my post is a bit messy, but here is the main message:
The gathering of Israel happens when we come unto Christ through temple covenants.
Let's recap

The gathering of Israel -- Nephi talks to his brothers about the latter-day gathering and uses Zenos' olive tree imagery. He also refers to Joseph's patriarchical blessing, knowing that his seed would have an instrumental role in this gathering
Come unto Christ -- Nephi refers to Joseph's patriarchical blessing through three symbols of Christ. Christ is the rock, Christ is the shepherd and Christ is the true vine.
Temple covenants -- When using tree symbolism, Nephi brings up both the olive tree and the vine. Both represent temple service as the olive oil and wine were part of the ancient temple.

Sources of tree symbolism in the scriptures

I have started to dig into tree-language in the Book of Mormon since there is a lot of it. I believe that there are two primary sources of this: 

1. The trees in the Garden of Eden, especially the tree of life
2. Joseph of Egypt / The olive tree in Zenos' allegory

Yes, Joseph and Zenos are two different sources, but I will get back to that. Two ideas I would like to explore are

1. These two sources of tree symbolism influence a lot if not all of the other tree symbolism used in the scriptures
2. These two sources, although using different tree symbolism, are connected

This post will deal with the first idea. I have primarily researched the Book of Mormon myself but recently found an article dealing with the tree symbolism and Zenos's possible influence in the Bible that I will get back to. In the Book of Mormon, the most well-known uses of tree symbolism except for Jacob 5 are probably Lehi's dream (and later Nephi's vision where he sees the same tree) and Alma's lecture on faith, where the seed eventually grows to a tree. In both of these cases, the trees are named the tree of life so these are clear references to the tree in the Garden of Eden.

And thus, if ye will not nourish the word, looking forward with an eye of faith to the fruit thereof, ye can never pluck of the fruit of the tree of life. (Alma 32:40)

21 And it came to pass that they did speak unto me again, saying: What meaneth this thing which our father saw in a dream? What meaneth the tree which he saw?

22 And I said unto them: It was a representation of the tree of life. (1 Nephi 15)

Other direct references to the tree of life are made in Alma 5, Alma 12, Alma 42 and 2 Nephi 2. As far as I can see, all other tree symbolism in the Book of Mormon that is not related to the tree of life, deals with the scattering or gathering of Israel. Keep in mind that the scattering and gathering of Israel has both a physical and spiritual dimension, both of which are reflected in the tree symbolism. In Zenos's olive tree allegory, these aspects are generally symbolized by

• Branches broken off and planted elsewhere - Physical scattering of Israel (captivity or emigration)
• Grafting of branches into the mother tree - Physical (but also spiritual) gathering (entering into covenants, unification, Zion)
• Bringing forth wild/evil fruit - Spiritual scattering (distancing from God, apostasy, covenant breaking)
• Bringing forth good fruit - Spiritual gathering (repentance, works of righteousness, covenant keeping)

This symbolism is quite common in the rest of the Book of Mormon too. I will give one example from each category.

Yea, blessed is the name of my God, who has been mindful of this people, who are a branch of the tree of Israel, and has been lost from its body in a strange land (Alma 26:36)

That they might not be hardened against the word, that they might not be unbelieving, and go on to destruction, but that they might receive the word with joy, and as a branch be grafted into the true vine, that they might enter into the rest of the Lord their God. (Alma 16:17) 

For behold, the time is at hand that whosoever bringeth forth not good fruit, or whosoever doeth not the works of righteousness, the same have cause to wail and mourn. (Alma 5:36)

And now I speak concerning baptism. Behold, elders, priests, and teachers were baptized; and they were not baptized save they brought forth fruit meet that they were worthy of it. (Moroni 6:1)

I have a hard time finding any tree-related symbolism in the Book of Mormon that is not in line with either Zenos's allegory in this manner or the tree of life. In fact, the Book of Mormon people seem very aware of the fact that they are a "branch of the tree of Israel" that "has been lost from its body". It is also prophesied that their seed eventually will become a "righteous branch" of the House of Israel (see for instance 2 Nephi 9:53 and Jacob 2:25). This idea seems to originate from Joseph of Egypt.

Wherefore, Joseph truly saw our day. And he obtained a promise of the Lord, that out of the fruit of his loins the Lord God would raise up a righteous branch unto the house of Israel; not the Messiah, but a branch which was to be broken off, nevertheless, to be remembered in the covenants of the Lord (2 Nephi 3:5)

This is the same kind of tree symbolism that is found in Jacob 5, but it comes from Joseph. In the Old Testament, Joseph received the following in his patriarchical blessing

Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall (Genesis 49:22) 

This is similar to the Zenos symbolism and among Latter-Day Saints understood to mean that Lehi and his group will cross the ocean and establish their society in the Americas. But this is very sparse. Knowing from the Book of Mormon that there is much more Joseph material on the brass plates and even having the quotes containing tree symbolism in 2 Nephi 3, would lead us to believe that the tree allegory in Genesis originally was more detailed. What does that have to do with Zenos? Well, Zenos was likely a North Kingdom prophet and descendent of Joseph and "testified particularly concerning [the Nephites], who are the remnant of their seed" (3 Nephi 10:16). I am wondering if his olive tree allegory is a sort of expansion on whatever tree allegory Joseph had been using when prophesying of his seed.

Another use of tree analogy similar to Zenos is Lehi in 1 Nephi 10. This article proposes that Lehi drew from Zenos's allegory when comparing his family to one of the branches on the olive tree. I already mentioned this article by John A. Tvedtnes discussing numerous examples of tree symbolism in the Bible and even extra-Biblical religious texts and how they might be influenced by Zenos. It makes a lot of sense to me that Zenos influenced these texts and not the other way around. For that argument, I will just quote the Tvedtnes article

Critics of the Book of Mormon will undoubtedly continue to maintain that Joseph Smith invented the Zenos parable by borrowing elements from the Bible. Three facts make me think otherwise. The most obvious is the vast array of biblical texts from which he would have had to derive these elements. After more than forty years of studying the Bible, I needed the help of a computer to find some of the passages. I doubt that Joseph Smith could have had very many of these passages at his command. The second point is the fact that different Bible passages have combinations of elements found in Jacob 5. The variety of these combinations is so complex that I suspect that no two of the texts share all elements with any of the others except with the Zenos parable. Finally, we have the fact that a number of pseudepigraphic works (only a few of them discussed herein), like the various biblical passages, contain elements found in Zenos's olive tree parable, with the same variety of combinations seen in the Bible. Indeed, some of them have elements of Jacob 5 that are not found in any of the Bible passages. Since Joseph Smith did not have access to these pseudepigraphic books, we conclude that the authors of those works had direct or indirect access to the Zenos parable.

In simple terms: If you find a long self-contained text and a bunch of fragments with elements of that text, you would naturally conclude that the longer one came first rather than being patched together from bits and pieces here and there.

To summarize

• Tree symbolism in the Book of Mormon seems to be based on one of two sources: The tre of life in the Garden of Eden or the olive tree representing the House of Israel originating from either Joseph of Egypt or Zenos.
• Joseph used tree symbolism to prophesy of his posterity. In the Bible it is only found in the form of his patriarchical blessing, but the Book of Mormon teaches us that he also used it in his prophesies contained on the brass plates 
• Presuming Zenos was a descendent of Joseph (the Book of Mormon indicates so), he might have expanded on this symbolism to include the House of Israel and the Gentiles in the allegory in Jacob 5
• Zenos's allegory seems to have been highly influential in the Bible and even the Apocrypha, even though the original source has been lost 

In the next post we will consider the connection between the tree of life and Zenos's olive tree.