Lucius Columella (AD 4-70) and Paul's Allegory of the Olive Tree in Romans 11:17-24

  

Columella writes a good deal about grafting, in De re rustica 5.11.1-15 and De arboribus 26-27 (although a good deal of the material in the two works overlaps, even to the point of being straight repetition). He includes a considerable amount also about oleiculture, in De re rustica from 5.9.16. He certainly thinks he knows what he is talking about, and it is interesting that in 5.9.16, almost in passing, he says that well-established trees that are failing to produce proper crops can be rejuvenated and made more productive if they are ingrafted with shoots from the wild olive. (A. G. Baxter and J. A. Ziesler, “Paul and Arboriculture: Romans 11.17-24,” Journal for the Study of the New Testament 7, no. 24 [1985]: 26)

 

 

Columella, De re rustica 5.9.16-17:

 

It happens also frequently that, though the trees are thriving well, they fail to bear fruit. IT is a good plan to bore them with a Gallic auger and to put tightly into the hole a green slip taken from a wild olive-tree; the result is that the tree, being as it were impregnated with fruitful offspring, becomes more productive. But it must also be assisted by being dug round and by unsalted lees of oil mixed with pigs urine or stale human urine, a fixed quantity of each being observed; for a very large tree an urn will be fully enough, if the sdame quantity of water is mixed with it. Olive-trees also often refuse to bear fruit because of the badness of the soil. This we shall remedy in the following manner. We shall dig deep trenches in circles round them and then put more or less lime round them according to the size of the tree, though the smallest tree requires a modius. If there is no result from this remedy, we shall have to have recourse to the assistance of grafting. How an olivetree should be ingrafted we will describe hereafter, Sometimes also one branch of an olive-tree flourishes somewhat more than the rest and, unless you cut it back, the whole tree will languish. (Lucius Junius Moderatus Columella: On Agriculture, 3 vols. [trans. E. S. Forster; The Loeb Classical Library], 2:85, 87)

 

 

Columella, De re rustica 5.11.1-15:

 

XI. Any kind of scion can be grafted on any tree, if it is not dissimilar in respect of bark to the tree in which it is grafted; indeed if it also bears similar fruit and at the same season, it can perfectly well be grafted without any scruple. Further, the ancients have handed down to us three kinds of grafting; one in which the tree, which has been cut and cleft, receives the scions which have been cut; the second, in which the tree having been cut admits grafts between the bark and the hard wood (both these methods belong to the season of spring); and the third, when the tree receives actual buds with a little bark into a part of it which has been stripped of the bark. The last kind the husbandmen call emplastration or, according to some, inoculation. This type of grafting is best employed in the summer. When we have imparted the method of these graftings, we will also set forth another which we have discovered.

 

You should engraft all other trees as soon as they begin to put forth buds and when the moon is waxing, but the olive-tree about the spring equinox and until April 13th. See that the tree from which you intend to graft and are going to take scions for insertion is young and fruitful and has frequent knots and, as soon as the buds begin to swell, choose from among the small branches which are a year old those which face the sun’s rising and are sound and have the thickness of the little finger. The scions should have two or three points. You should cut the tree into which you wish to insert the scion carefully with a saw in the part which is most healthy and free from scars, and you will take care not to damage the bark. Then, when you have cut away part of the trunk, smooth over the wound with a sharp iron instrument; then put a kind of thin wedge of iron or bone between the bark and the firm-wood to a depth of not less than three inches, but do so carefully so as not to damage or break the bark. Afterwards with a sharp pruning-knife pare down the scions which you wish to insert, at their bottom end to such a size as will fill the space given by a wedge which has been thrust in, in such a way as not to damage the cambium or the bark on the other side. When you have got the scions ready, pull out the wedge and immediately push down the scions into the holes which you made by driving in the wedge between the bark and the firm-wood. Put in the scions by inserting the end where you have pared them down in such a way that they stand out half-afoot or more from the tree. You will be correct in inserting two grafts in one tree, or more if the trunk is larger, provided that the space between them is not less than four inches. In doing so take into account the size of the tree and the quality of the bark. When you have put in all the scions that the tree will stand, bind the tree with elm-bark or reeds or osiers; next with well-worked clay mixed with straw daub the whole of the wound and the space between the grafts to the point at which the scions still project at least four inches. Then put moss over the clay and bind it on so that the rain may not seep through. Some people, however, prefer to make _a place for the slips in the trunk of the tree with a saw and then smooth the parts in which cuts have been made with a thin surgical-knife and then fit in the grafts. If the tree which you wish to engraft is small, cut it off low down so that it projects a foot and a half from the ground; then, after cutting it down, carefully smooth the wound and split the stock in the middle a little way with a sharp knife, so that there is a cleft of three inches in it. Then insert a wedge by which the cleft may be kept open, and thrust down into it scions which have been pared away on both sides, in such a way as to make the bark of the scion exactly meet the bark of the tree. When _ you have carefully fitted in the scions, pull out the wedge and bind the tree in the manner described above; then heap the earth round the tree right up to the graft. This will give the best protection from wind and heat.

 

A third kind of grafting is our own invention; being a very delicate operation, it is not suited to every kind of tree. Generally speaking those trees admit of this kind of grafting which have moist, juicy and strong bark, like the fig-tree; for this both yields a great abundance of milk and has a stout bark, and so a graft can be very successfully inserted by the following method. On the tree from which you wish to take your grafts, you should seek out young and healthy branches, and you should look out on them for a bud which has a good appearance and gives sure promise of producing a sprout. Make a mark round it enclosing two square inches, so that the bud is in the middle, and then make an incision all round it with a sharp knife and remove the bark carefully so as not to damage the bud. Also choose the healthiest branch of the other tree, which you are going to inoculate, and cut out a part of the bark of the same dimensions as before and strip the bark off the firm-wood. Then fit the scutcheon which you have prepared to the part which you have bared, so that it exactly corresponds to the area on the other tree from which the bark has been stripped. Having done this, bind the bud well all round and be careful not to damage the sprout itself. Then daub the joints of the wound and the ties round them with mud, leaving a space, so that the bud may be free and not be constricted by thebinding. Cut away the shoot and upper branches of the tree into which you have inserted the graft, so that there may be nothing to which the sap can be drawn off or benefit from the sap to another part rather than the graft. After the twenty-first day unbind the scutcheon. This kind of grafting is very successful with the olive also. (Lucius Junius Moderatus Columella: On Agriculture, 3 vols. [trans. E. S. Forster; The Loeb Classical Library], 2:101, 103, 105, 107, 109)

 

 

Columella, De arboribus 26-27:

 

Latin:

 

XXVI

 

DE INSITIONE.

 

Omnis surculus inseri potest, si non est ei arbori, cui inseritur, dissimilis cortice; si vero fructum etiam eodem tempore fert, sine ullo scrupulo optime inseritur. Tria autem genera insitionum antiqui tradiderunt: unum, quod resecta et fissa arbore recipit insertos surculos; alterum, quo resecta inter librum et materiem admittit semina, quae utraque genera verni temporis sunt; tertium, cum ipsas gemmas cum exigua cortice in partem sui delibratam recipit, quam vocant agricolae emplastrationem; hoc genus aestatis est. [2] Quarum insitionum rationem cum tradiderimus, a nobis quoque repertam docebimus. Omnes arbores simulatque gemmas agere coeperint, luna crescente inserito, olivam autem circa aequinoctium vernum usque in Idus Apriles. Ex qua arbore inserere voles et surculos ad insitionem sumpturus es, videto, ut sit tenera et ferax nodisque crebris, et cum primum germinatum ebunt, de ramulis anniculis, qui solis ortum spectabunt et integri erunt, eos legito crassitudine minimi digiti; surculi sint bisulci. [3] Arborem, quam inserere voles, serra diligenter exsecato ea parte, quae maxime nitida et sine cicatrice est, dabisque operam, ne librum laedas. Cum deinde truncam reddideris, acuto ferramento plagam levato; dein quasi cuneum ferreum vel osseum inter corticem et materiem, ne minus digitos tres, sed lente dimittito, ne laedas aut rumpas corticem. [4] Postea surculos, quos inserere voles, falce acuta ab una parte eradito tam alte quam cuneum demisisti, sed ita ne medullam neve alterius partis corticem laedas; ubi surculos paratos habueris, cuneum vellito statimque surculos demittito in ea foramina, quae cuneo adacto inter corticem et materiem facta sunt. Ea autem fine, qua adraseris, surculos demittito ita, ut sex digitis de arbore exstent. In una autem arbore duos aut tres ramulos figito, dum ne minus quaternum digitorum inter eos sit spatium. Pro arboris magnitudine et corticis bonitate haec facito. [5] Cum omnes surculos, quos arbor patietur, demiseris, libro ulmi vel vimine arborem adstringito; postea paleato luto bene subacto oblinito totam plagam et spatium, quod est inter surculos usque eo, utduobus digitis insita exstent; supra lutum muscum inponito et ita adligato, ne pluvia dilabatur. [6] Si pusillam arborem inserere voles, iuxta terram abscidito, ita ut sesquipedem a terra exstet. Cum deinde abscideris, plagam diligenter levato et medium truncum acuto scalpro modice findito, ita ut fissura trium digitorum sit. In eam deinde cuneum, quo dispaletur, inserito et surculos ex utraque parte adrasos demittito, ita ut librum seminis libro arboris aequalem facias. Cum surculos diligenter aptaveris, cuneum vellito et arborem, ut supra dixi, alligato et oblinito; dein terram circa arborem aggerato usque ad ipsum insitum. Ea res a vento et calore maxime tuebitur. [7] Tertium genus insitionis, cum sit subtilissimum, non omni generi arborum idoneum est, et fere eae recipiunt talem insitionem, quae humidum sucosumque et validum librum habent, sicuti ficus. Nam et lactis plurimum remittit et corticem robustam habet. Optime itaque ea inseritur tali ratione. [8] Ex qua arbore inserere voles, in ea quaerito novellos et nitidos ramos. In his deinde observato gemmam, quae bene apparebit certamque spem germinis habebit; eam duobus digitis quadratis circumsignato, ut gemma media sit, et ita acuto scalpello circumcisam diligenter, ne gemmam laedas, delibrato. Item quam arborem inserere voles, in ea nitidissimum ramum eligito et eiusdem spatii corticem circumcidito et a materie delibrato. Deinde in eam partem, quam nudaveris, gemmam, quam ex altera arbore sumpseras, aptato, ita ut ante emplastrum circumcisae parti conveniat. [9] Ubi haec feceris, circa gemmam bene vincito, itane laedas; deinde conmissuras et vincula luto oblinito, spatio relicto, qua gemma libere germinet. Materiem quam inseveris, si sub olem vel supra ramum habebit, omnia praecidito, ne quid sit, quo possit avocari aut cui magis quam insito serviat. Post unum et vicesimum diem solvito emplastrum. Hoc genere optime etiam olea inseritur. Quartum illud genus insitionis iam docuimus, cum de vitibus disputavimus; itaque supervacuum est hoc loco repetere iam traditam rationem terebrationis.

 

XXVII

 

Sed cum antiqui negaverint posse omne genus surculorum in omnem arborem inseri et illam quasi infinitionem, qua nos paulo ante usi sumus, veluti quandam legem sanxerint, eos tantum surculos posse coalescere, qui sint cortice ac libro et fructu consimiles iis arboribus, quibus inseruntur, existimavimus errorem huius opinionis discutiendum tradendamque posteris rationem, qua possit omne genus surculi omni generi arboris inseri. [2] Quod ne longiori exordio legentes fatigemus, unum quasi exemplum subiciemus, qua similitudine quod quisque genus volet omni arbori poterit inserere.

 

OLIVAM FICO INSERERE.

 

Scrobem quoquoversus pedum quattuor ab arbore olivae tam longe fodito, ut extremi rami oleae possint eam contingere. In scrobem deinde fici arbusculam deponito diligentiamque adhibeto, ut robusta et nitida fiat. [3] Post triennium aut quinquennium, cum iam satis amplum incrementum ceperit, ramum olivae, qui videbitur nitidissimus, deflecte et ad crus arboris ficulneae religa atque ita amputatis ceteris ramulis ea tantum cacumina, quae inserere voles, relinquito; tum arborem fici detruncato plagamque levato et mediam cuneo findito. [4] Cacumina deinde olivae, sicuti matri inhaerent, utraque parte adradito et ita fissurae fici aptato cuneumque eximito et diligenter conligato, ne qua vi revellantur. Sic interposito triennio coalescet ficus olivae, et tum demum quarto anno, cum bene coierit, velut propaginis ramulos olivae ramos a matre resecabis. Hoc modo omne genus in omnem arborem inseritur.

 

 

English Translation:

 

XXVI

 

On Grafting

 

Any shoot may be grafted, provided its bark is not unlike the bark of the tree into which it is grafted; and if it also bears fruit at the same season, it is grafted most successfully without any doubt. The ancients handed down three kinds of grafting: one in which a cut and split tree receives inserted shoots; a second in which, after cutting, seeds (or scions) are admitted between the bark and the wood — both of these kinds belong to the season of spring; a third in which the very buds, with a little bit of bark, are received into a portion cut away from the stock, which farmers call “emplastration” (budding); this last kind is for summer. [2]

 

Having explained the method of those graftings, we will also teach a method we ourselves have discovered. Whenever all trees begin to set buds, graft during the waxing moon; but for the olive graft from about the vernal equinox until the Ides of April. From whatever tree you wish to take grafts, and from which you will take shoots for grafting, see that they are tender, vigorous, and with frequent nodes; and as soon as they begin to put out shoots, gather them from year-old little branches that face the rising sun and are sound, taking them to the thickness of the smallest finger; the shoots should be double-grooved. [3]

 

Carefully saw away the part of the tree you wish to graft into on the spot that is most smooth and free of scars, taking care not to injure the inner bark. When you have exposed the trunk, with a sharp instrument raise a flap; then insert, slowly and carefully (so as not to tear or break the bark), an iron or bone wedge between bark and wood to the width of not less than three fingers. [4]

 

Next, with a sharp sickle cut away the shoots you intend to graft from one side, as high as the wedge was driven, taking care not to wound the pith or the bark of the other side. When you have the shoots ready, withdraw the wedge and immediately place the shoots into the openings made by the wedge between bark and wood. Put the shoots in at the end where you pared them so that they project six fingers from the tree. In one tree insert two or three small branches, leaving at least the space of four fingers between them. Do this according to the size of the tree and the goodness of the bark. [5]

 

When you have set all the shoots the tree will take, bind the tree with an elm strip or withes; then with well-prepared clay mixed with chaff smear over the whole incision and the space between the shoots up to where the grafts project two fingers; lay moss over the clay and bind it so that rain will not wash it away. [6]

 

If you wish to graft a small tree, cut it down near the ground so that it stands a foot and a half above the earth. After cutting, carefully lift the bark and split the middle of the trunk moderately with a sharp chisel so that the cleft is three fingers wide. Then insert the wedge with which it is to be spread, and let down shoots shaved on both sides from each side, so that the bark of the scion matches the bark of the tree. When you have fitted the shoots carefully, withdraw the wedge and bind and smear the tree as I described above; then heap earth around the tree up to the graft itself. This will protect it greatly from wind and heat. [7]

 

The third kind of grafting, because it is most delicate, is not suitable for every species of tree; generally those trees accept such grafting which have moist, juicy, and strong bark, such as the fig. For it yields much milky sap and has a robust bark. It is therefore best grafted in this way. [8]

 

From the tree you mean to take the bud, look for young, glossy shoots. On these choose a bud that is clearly visible and shows a sure promise of growth; mark it out squarely with the width of two fingers so that the bud is in the middle, and then carefully pare it with a sharp knife so as not to injure the bud. Likewise, on the tree you will graft into, choose the smoothest branch, cut the bark of the same size and pare away the wood there. Then fit the bud you took from the other tree into that spot you have stripped, so that it matches the circumscribed area of the emplaster. [9]

 

When this is done, bind well around the bud so as not to injure it; then smear the seams and the bindings with clay, leaving a space so that the bud may freely sprout. Trim off any of the material you inserted if it projects below or above the branch, so that nothing remains which could draw away nourishment or serve itself rather than the graft. After twenty-one days remove the plaster. By this method the olive is also grafted most successfully.

 

We have already taught that fourth kind of grafting when we discussed vines; accordingly it is superfluous to repeat here the procedure for boring which has already been given.

 

XXVII

 

But since the ancients denied that every kind of shoot can be grafted into every tree, and as if they had fixed that limitation — the rule we used a little earlier — like some law, thinking that only those shoots could unite which were similar in bark and wood and fruit to the trees into which they are inserted, we thought the error of this opinion ought to be refuted and a method handed down to posterity by which any kind of shoot can be grafted into any kind of tree. To avoid tiring readers with a long preface, we will offer a single example by which, by analogy, any desired kind may be grafted onto any tree.

 

GRAFTING AN OLIVE INTO A FIG.

 

Dig a pit in any direction about four feet from the olive-tree, far enough that the outermost branches of the olive can reach it. Then place a young fig sapling in the pit and take care that it grow robust and vigorous. After three or five years, when it has acquired a sufficiently large growth, bend down an olive branch that looks the glossiest and tie it to the stem of the fig tree, and having cut away the other little branches in this way leave only those tips which you wish to graft. Then, having cut the fig tree and raised a flap of bark, split the middle with a wedge. Next pare the tips of the olive, as they adhere to the parent, on both sides, fit them into the cleft of the fig, remove the wedge, and bind carefully so that they are not torn away. Thus, after three years the fig and the olive will have united, and then at the fourth year, when they have joined well, you will cut off the olive’s branches from the mother tree as if they were simple offshoots. In this way any kind may be grafted onto any tree.

 

 

Strack and Billerbeck on the Seat of Moses (cf. Matthew 23:2)

  

23:2: The scriptural scholars and the Pharisees sit on Moses’ seat.

 

ἐπὶ τῆς Μωϋσέως καθέδρας = בְּקָתֶדְרָא דְמשֶׁה.

 

The words “they sit on Moses’ seat” designate the scriptural scholars as holders of teaching authority.—From a scholar from the beginning of the 4^th century we learn that there was a special kind of leaning chair (probably seats for the heads of the schools) that were called “Moses’ seat” קתדרא דמשה.

 

Pesiqta 7B: “The throne had a round head in the back” (1 Kgs 10:19). R. Aha (ca. 320) said, “Like a seat of Moses.”⁷²⁷—In the parallel passage in Midr. Esth. 1:2 (85A) the text is corrupt.—Things are different with Moses’ קתדרא in Exod. Rab. 43 (99B): “I sat on the mountain for 40 days and 40 nights” (so the Midrash, Deut 9:9). Is it possible that Moses sat while God stood? R. Darosa (in the 4^th century) said, “God made him a leaning chair קתדרה after the kind of the leaning chair of a solicitor. When the latter come before a sovereign, they appear to stand while they merely sit. And here too (in Moses’ case) it was so: there was a sitting that appeared like a standing.” (Hermann L. Strack and Paul Billerbeck, A Commentary on the New Testament from the Talmud and Midrash, ed. Jacob N. Cerone, 4 vols. [trans. Andrew Bowden and Joseph Longarino; Bellingham, Wash.: Lexham Press, 2022], 1:1043)

 

Debate Challenge on the Immaculate Conception and Personal Sinlessness of Mary to Joe Heschmeyer of "Shameless Popery"

 Cross-posting from youtube

I have been very critical of Joe Heschmeyer  @shamelesspopery  and his work on (1) Catholicism and especially (2) Mormonism. I do not believe Joe is an honest actor, and this is not just Latter-day Saints who think this: many atheists, Protestants, and even one ex-LDS now Roman Catholic agree with this assessment. With that being said, I will happily debate Joe on the following thesis in a moderated debate: “The Immaculate Conception and Personal Sinlessness of Mary are Apostolic in Origin” Here is the structure of the debate (though please note below): Opening: 20 mins each Rebuttals: 10 mins each Cross-Ex: 15 mins each Conclusion: 7 mins I doubt Joe will agree to debate this topic (in spite of it being a primary object of infallibility and a de fide dogma) but I will add the following to sweeten the deal: (1) I will grant Joe 50% more time than I will receive, so instead of a 20 min opening, he will get 30, instead of a 10 min rebuttal, he will receive 15 mins, etc. (2) He can also include other people on his side for this debate, such as Isaac Hess and/or Trent Horn and/or Tim Staples (who has written a book on Mariology), etc. I do not mind if it is 2, 3, or even 4 on 1. We could host the debate on a neutral channel, such as Jeremiah Nortier's (who can also act as a moderator). Alternatively, if Joe wants to genuinely reach Latter-day Saints with Rome's gospel and claims to authority, we could do it on a large LDS channel, such as Jacob Hansen's  @thoughtfulfaith2020  Robert Boylan ScripturalMormonism@gmail.com

Lee Martin McDonald on 1 Corinthians 6:3

  

6:3. Do you not know that we shall judge angels? Paul appears to draw on the Greek translation (LXX) of Dan. 7:22 which reads: “… until the Ancient of days came, and he gave judgment to the saints of the Most High; and the time came on, and the saints possessed the kingdom.” The belief in a judgment of God on some of the angels is presupposed in 2 Peter 2:4 and Jude 6, as well as in pre-Christian Jewish literature. Speaking of God’s directive to Michael the archangel (see Jude 9), the author of 1 Enoch (ca. 180 b.c.) writes:

 

Make known to Semyaza [an angel] and the others who are with him, who fornicated with the women, that they will die together with them in all their defilement. And when they and all their children have battled with each other, and when they have seen the destruction of their beloved ones, bind them for seventy generations underneath the rocks of the ground until the day of their judgment and of their consummation, until the eternal judgment is concluded. In those days they will lead them into the bottom of the fire—and in torment—in the prison (where) they will be locked up forever. And at the time when they will burn and die, those who collaborated with them will be bound together with them from henceforth unto the end of (all) generations (1 Enoch 10:11–14, OT Pseud 1:18).

 

This view is presupposed in Paul who believed that bringing minor civil issues before a secular court was a scandal in the church and pleads with his hearers to take care of such matters among themselves. Since they will participate in the judgment of angels, surely they can take care of minor or civil issues themselves. Epictetus (ca. a.d. 54–68) encourages his listeners to worthy behavior that will result in participation with the gods in their rule.

 

So act [properly] toward children, so toward a wife, so toward office, so toward wealth; and then some day you will be worthy of the banquets of the gods. But if you do not take these things [what is inappropriate to take] even when they are set before you, but despise them, then you will not only share the banquets of the gods, but share also their rule (The Encheiridion of Epictetus 15, LCL).

 

Similarly, in Sallustius’ De deis et mundo (Concerning the Gods and the Universe, ca. a.d. 361–3), he claims that the pious, or religious devotees, will share with the gods the governance of the whole universe (Deor. et mund. 21, LCL). (Lee Martin McDonald, “1 Corinthians,” in The Bible Knowledge Background Commentary: Acts-Philemon, ed. Craig A. Evans and Craig A. Bubeck [Colorado Springs, Colo.: David C. Cook, 2004], 286-87)

 

Birthday This Month//For Those Who Want To Support the Blog/Podcast

It will be my birthday in a few days. Last year, some of you kindly purchased some items from my Amazon wishlist. No one is expected to do so, but if you wish to support the blog and/or YT channel, you can do so via:

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Daniel J. Sahas on the Edict of Leo III (726)

  

The Seventh Ecumenical Council called “‘Saracen-minded”’ Beser, a Christian apostate to Islam who, allegedly, with Constantine bishop of Nacoleia, influenced Leo III to take measures against the icons and their defenders.’ Theophanes called Leo, also, “‘Saracen-minded” for his ideas and his edict against the icons (726).' (Daniel J. Sahas, John of Damascus on Islam: The "Heresy of the Ishmaelites" [Leiden: Brill, 1972], 9-10)

 

Mordechai Cogan on 1 Kings 8:60

  

YHWH, he is God; there is no other. So too Deut 4:35, 39; 7:9. Because the affirmation “there is no other (beside him)” is so frequent in the polemics of Second Isaiah (Isa 45:5, 6, 14, 18, 21, 22; 46:9), Weinfeld sees this as evidence for late (i.e., exilic) origin (1972, 212). But the use of this phrase in the spontaneous outcry of the people at Mt. Carmel (cf. 1 Kgs 18:39) suggests that it may have been a traditional creedal exclamation. (Mordechai Cogan, I Kings: A New Translation with Introduction and Commentary [AYB 10; New Haven: Yale University Press, 2008], 288)