The Choter ~ Branch of Isaiah is David

There's no need for a man to come and be the branch, Dowd has already done it. Dowd has already heralded, and Dowd has already written the words. Dowd already planted the seeds that will sprout.

David is the son of Jesse in Isaiah 11

Jeremiah 33:15 says, ““In those radiant days, at that specifically designated season, I Myself will cause to sprout up for David (la Dowd) a living shoot, a chosen branch aligned in uprightness. He will accomplish true governance, setting matters in order with justice, and he will bring forth restorative righteousness throughout the land.”

Dowd's legacy as psalmist and covenant-heir is the sprouting branch. His writings reach across time, continuing to establish justice and righteousness wherever they are read, sung, and lived out. They are living growth from him, still actively accomplishing what the verse says.

This is why prophets like Jeremiah echo back to Dowd: they see his covenant and his words as not finished, but ongoing -still sprouting into new life. Dowd's songs function like seeds, having been carried through a time of winter and drought, his seed-words are germinating righteousness in this final generation.

If there is any man other than Dowd who claims this verse speaks of himself as the Branch, he is a liar. If he calls himself a foreign outsider (nakry) and also the Branch, he is a complete and total liar.

Notice what the text actually says. YHWH is the one speaking: “I will cause to sprout for Dowd.” The action is Yah’s alone, and it is done for Dowd, not through another man.

The Branch is the restoration of Dowd’s own kingship and reputation, which for centuries has been distorted by false traditions, especially the association of atonement with human sacrifice – a practice forbidden in the Torah. By promising a “Branch of righteousness,” Yah is announcing that He will cleanse Dowd’s name and restore his covenant role exactly as He swore in 2 Samuel 7 and Psalm 89.

The claim that another man can insert himself as this Branch collapses under the language of the verse itself. The imagery of a sprout or branch is always one of family continuity. A twig can only come from its own stump. Here the stump is Jesse, the root of David / Dowd. That means the Branch must be Dowd’s continuation, his covenant and his kingship revived. To say otherwise is to imply that Yah’s eternal oath to Dowd failed and needed a foreign replacement, which is impossible.

Therefore, the true meaning of Jeremiah 33:15 is clear: the Branch of righteousness is YHWH’s own act of vindication, raising up Dowd’s legacy and kingship in the last days, without the help or intrusion of any man.

When YHWH speaks in 2 Samuel 7:12–16, He says: “I will raise up your seed after you… he shall build a house for My name, and I will establish the throne of his kingdom forever.” This is not a cancellation of Dowd, but an extension of his own line. Dowd is the trunk, and from him grows branches - like Solomon - who build the banah, the covenantal house. Solomon fulfilled part of this by constructing the Beyth (temple), but also in his wisdom writings where he clearly encapsulates the Woman of Wisdom’s words as the Mother of the House, restoring complete parental connection.

But YHWH never said, “Your descendant will replace you as Messiah.” Instead He swore: “Your throne will be established forever.” That oath belongs to Dowd personally.

Isaiah 11:1 paints the picture: “A shoot will come forth from the stump of Yishay, and a branch from his roots will bear fruit.”

The focus is not on an unknown new figure, but on continuity in the same stock. Dowd is the eternal king, and his own household is the fruit-bearing branch. Solomon, and others of his line, extend that branch, but the identity of the tree never changes. It remains the tree of Yishay through Dowd.

Jeremiah 23:5–6 speaks of “a righteous Branch” raised up for Dowd. This again points to YHWH restoring and vindicating Dowd’s line, but also Dowd himself. The wordplay shows both aspects: (1) the physical continuity of sons who build the house, and (2) the reputational restoration of Dowd himself as Yah’s chosen. These are not contradictions but two layers of the same promise.

So how do we resolve the tension? Dowd is the Messiah - the anointed one, declared as such in 2 Samuel 23:1. His descendants, like Solomon, are also appointed in their tasks, but their appointment flows from Dowd’s covenant. They are branches of his tree, not replacements. The confusion comes when people treat the branch as if it’s a whole new tree.

Psalm 22 captures the reality: Dowd’s legacy was torn apart and smeared, his very identity “whittled away.” His enemies surrounded him with accusations, treating him as if guilty of rebellion. But Isaiah 53, read in its plain Hebrew, is not about a human sacrifice - it’s about the suffering of one falsely accused, treated as guilty when innocent, and then vindicated by YHWH. Psalm 19 agrees: Dowd says he is kept back from “great rebellion” (pesha’ rabbah). His guilt has been manufactured by enemies, not borne out in truth.

That is why YHWH Himself steps in to restore Dowd. By causing the “Branch of righteousness” to sprout for Dowd, He removes the centuries of false accusation - both rabbinic sidelining and Christian corruption. Dowd is restored not by the work of another man, but by Yah’s own act of reputational cleansing. The Branch is both the continuation of his house through Solomon and others, and the vindication of Dowd’s own name as eternal king of the earth.

Jeremiah 23:5–8 is one of the key texts that has been used to argue: “See, the Messiah must be a descendant of David, not David himself.” But if we slow down and track the grammar and context, the passage does not transfer Messiahship away from Dowd - it actually affirms YHWH’s covenant promise to Dowd himself.

The verse says: “Behold, the days are coming… I will raise up for David (לְדָוִד) a righteous shoot, and he shall reign as king and prosper, and shall execute justice and righteousness in the land.”

Notice: “for David,” not “from David.” The preposition l’Dowd (לְדָוִד) means “for David’s sake” or “on behalf of David.” It does not say “I will raise up from David a new king,” but “I will raise up for David a righteous shoot.” The difference is huge. It means this sprouting branch is Yah’s way of vindicating David, not replacing him.

A “shoot” or “branch” imagery (tsemach, netser, choter) is always connected to regrowth from an existing stump after it has been cut down. The picture is not “a new person instead of the old one,” but “revival of the same tree.” The promise here is that YHWH will make David’s kingship sprout again, after centuries of being chopped down and discredited.

In verse 6 he says: “In his days Yahudah will be saved, and Yisra’el will dwell securely.” This ties directly to other prophecies where YHWH promises that David himself will shepherd His people again:

“I will set up over them one shepherd, my servant David; he will feed them… and David my servant will be prince among them” (Ezekiel 34:23–24).

“My servant David will be king over them… David my servant will be their prince forever” (Ezekiel 37:24–25).

Jeremiah 30:9 even says explicitly: “They shall serve YHWH their God, and David their king, whom I will raise up for them.”

Jeremiah is not contradicting himself. He is confirming that David’s kingship will be restored in the last days.

The verse adds: “And this is his name by which he will be called: YHWH Tzidqenu (YHWH is our Righteousness).”

This does not make David into YHWH. Rather, it shows that David’s kingship will finally be recognized as in perfect harmony with Yah’s righteousness - the opposite of how his reputation was smeared (Psalm 22, Psalm 31, Psalm 109).

This is all about the reputational restoration of David, once associated with the guilt of rebellious human sacrificial narratives, now vindicated as the righteous king under Yah. This is why Zakaryah states to the Daughter of Tsion that your king will come to you in righteousness – this isn’t about a physical advent on a literal foal of a donkey, but the donkey is used as a metaphor for the mechanism of humble transportation. Unlike the messages and systems of war-hero's on swift horses, Dowd’s humble and foot-sure message will finally come to you at the end of time, and he will be perceived in an upright manner.

The section ends saying the second Exodus - the regathering of Israel from all nations - will not be like the first Exodus (yatsa) from Egypt. This is a mental and emotional Exodus. And who is named throughout as shepherding them in that restoration? David. Full stop. David is the shepherd of the remnant. No other. Jeremiah, Ezekiel, Hosea - all point back to David as the king at the time of regathering.

So the key clarification is this: Jeremiah 23:5–8 is not shifting the messianic role away from David to some later descendant. It is YHWH promising to raise up and restore David’s kingship so that Israel and Judah will live safely under his reign. The “shoot” is the sprouting of David’s legacy, the reputational and covenantal restoration of the same king Yah anointed - not a foreigner (nakry – to be strange, alien, and not part of the covenantal family).

And who does the restoring? In every prophetic passage about David’s restoration, YHWH is the sole actor: “They shall serve YHWH their God, and David their king, whom I will raise up for them” (Jeremiah 30:9).

“My servant David will be king over them, and they all will have one shepherd… David my servant will be their prince forever” (Ezekiel 37:24–25).

“I will cause a Branch of righteousness to sprout for David” (Jeremiah 33:15). “I will give you the loyal mercies of David. Behold, I gave him as a witness to the peoples, a leader and commander” (Isaiah 55:3–4).

Nowhere do these texts authorize another man - much less a nakry - to step in and accomplish this. The work is Yah’s hand alone, vindicating His chosen.

The timing is consistently linked to the final generation at the time of restoration. Again, Jeremiah 23:7–8 says the regathering of Israel out of every land is different than the first Exodus from Egypt - a once-for-all, end-of-days restoration.

Hosea 3:5 says, “After this time, the children of Israel shall return and seek YHWH their God and David their king; and they shall come trembling to YHWH and to His goodness in the last days (acharit hayamim).”

This places David’s restoration squarely in the end-time generation, not in the days of Solomon or Hezekiah, and certainly not fulfilled by a Christian messiah figure. Moseh speaks of this last generation in the final chapters of Dabarym.

Look to the fruitful branch of Dowd as YHWH restores the tree from the stump of Dowd's father, Yishay. This is a celebration of YHWH's commitment to His Word, Promises and Plan on behalf of Dowd and his house, forever.