Israel Awakes and Arises - Part 2 : Precepts & David

          Previous papers posted on this website address many aspects relating to a latter-day David and the gathering of Israel. There is no dearth of material on these subjects in the scriptures and this website.

          In the previous paper it was noted the reason for the Gentile rejection of the Gospel fullness is because of precepts of men. Pointing out those precepts could be a sole subject for a paper. This paper points to one glaring example directly relating to this content.

          Two quotations from Joseph Smith refer to “a day in David” when Israel becomes a “willing people,” and a reference to the rise of a latter-day David who receives the Spirit of Elijah and fullness of the Priesthood. The last two points are problematic because Church authorities claim both the Spirit of Elijah and the fullness of the Priesthood were received and passed to them.

          The topic of a latter-day David was the subject of discussion and speculation. Some thought David O. Mckay may fulfill the prophecy. Ezra Taft Benson speculated David Ben Gurion might fulfill the prophecy, later dismissing the notion after making his acquaintance. Conventional wisdom in the church maintained the legitimacy of a Davidic figure with the understanding he must rise from within authorities of the institution.

          Like the “one mighty and strong” mentioned in RE T&C 83:4, having the prospect of a future prophetic figure hanging unfulfilled gave rise to many false claims. The First Presidency issued a statement regarding the “one mighty and strong,” associating the prophecy with a presiding bishop who set in order the house of God. In their estimation the prophecy was fulfilled and no longer consequential. [1] Nothing left to see here.

          Joseph Smith’s prophecy of a latter-day David was summarily dismissed by Bruce R. McConkie, the most noted author in the LDS Church. In “A New Witness for the Articles of Faith”, Elder McConkie reduced the subject of a latter-day David to mythology:

The Davidic Myth: “This wresting of the written word assumes that someone of prophetic stature will arise in the Church in the last days, to preside as a Second David, and to prepare the way before the Second Coming of the Son of Man. That there may be one or many brethren called David who preside over the Church in this dispensation is of no moment. The scriptures that speak of King David reigning in the last days are Messianic; they have reference to the Millennial reign of the Lord Jesus Christ. (A New Witness for the Articles of Faith, Bruce R. McConkie, p.518; emphasis added).

Elder McConkie’s statement directly opposes Joseph Smith as quoted by Joseph Fielding Smith, McConkie’s father-in-law:

“Although David was a king, he never did obtain the spirit and power of Elijah and the fullness of the Priesthood; and the Priesthood that he received, and the throne and kingdom of David is to be taken from him and given to another by the name of David in the last days, raised up out of his lineage” (Smith Jr., Joseph. Teachings of the Prophet Joseph Smith (p. 389; emphasis added). (Function). Kindle Edition. 

Bruce R. McConkie, an apostle in the Quorum of the Twelve in one sweeping statement dismisses Joseph Smith’s teachings. The statement by McConkie creates a conundrum for the general membership. Joseph Smith is the Prophet and founder of the Church of Jesus Christ of Latter-day Saints. He saw and spoke with God on numerous occasions. Given the orthodoxy of the modern institution, it is permissible and advisable for a living General Authority to countermand teachings of earlier authorities, apparently including Joseph Smith who laid the foundation for the Restoration.

          By virtue of McConkie’s opinion LDS scriptures dismiss Joseph Smith’s teaching about the latter-day David in deference to McConkie’s view all references to a latter-day David are Messianic (specifically chapter headings). McConkie’s view is the established doctrine for the institution to this day.

          Following the publication of McConkie’s “A New Witness for the Articles of Faith,” discussion of a latter-day David disappeared until Avraham Gileadi, a biblical scholar on the Book of Isaiah and convert to Mormonism innocently revived discussion of the Davidic subject.

Gileadi applied a literary analysis approach to understanding Isaiah. Metaphors were identified as examples and symbols for the Lord’s latter-day servant. Suffice it to say McConkie’s view remains the institutional orthodoxy but Gileadi’s identification of a latter-day David revived discussion of the subject despite McConkie’s efforts to dismiss it.

          This paper will not be an exhaustive explanation of the subject. Unraveling the subject of a latter-day David involved thirty years of research. A good portion of that research is found in papers posted on adayinDavid.com. For the purposes of this paper the name “David” provides a starting point to understand the role of the latter-day David.

David

          Isaiah introduces the latter-day Davidic king by using Hezekiah as a type for latter-day David. He refers to the latter-day person as the “root of Jesse” in RE Isaiah 5:4. After Isaiah describes the millennial reign of Christ he introduces the “root of Jesse”:

“. . .They shall not hurt nor destroy in all my holy mountain, for the earth shall be full of the knowledge of the Lord as the waters cover the sea. And in that day [when the earth is filled with the Lord’s knowledge], there shall be a root of Jesse who shall stand for an ensign [Spirit of Elijah] of the people; to it [the ensign] shall the gentiles seek, and his [“root of Jesse”] rest shall be glorious” (RE Isaiah 5:4; emphasis added).

McConkie dismisses a latter-day David as mythology but Isaiah and Christ refute McConkie’s conclusion. Isaiah says the “root of Jesse” is present during the millennium suggesting David prepares a place for the Savior’s return.

          In a revelation to Joseph Smith explaining the identity of the “root of Jesse,” Jesus explains:

“Question: What is the Root of Jesse spoken of in the 10th verse of the 11th chapter [RE Isa. 5:4]?

Answer: Behold, thus says the Lord: It is a descendant of Jesse [David’s father] as well as of Joseph [of Egypt], unto whom rightly [birthright, Ephraim] belongs the Priesthood and the keys of the Kingdom [Judah, throne of Israel], for an ensign [Spirit of Elijah] and for the gathering of my people in the last day” (RE T&C 129:3; emphasis added).

Isaiah doesn’t use David in his prophecy but alternatively a title, “root of Jesse.” Why Jesse? Jesse is David’s father. Is it likely Isaiah believed Jesse would fulfill his prophecy or is it an indirect reference to a latter-day David? Isaiah was a contemporary of Hezekiah, many years after the reign of ancient David. Joseph Smith foretold the emergence of a latter-day David from his lineage with specificity. Was Joseph ill-informed?

          Parsing the Savior’s description of the “root of Jesse” we find parallels between the Lord and Joseph Smith’s prophecies. He descends from both Judah [Jesse] and Joseph [Ephraim]. Two tribes with specific roles in Israel. Joseph of Egypt passed the birthright to his son, Ephraim. Ancient David held the right to the throne of Israel. The “root of Jesse” unites both tribes under one head and together they prevail against all Israel’s enemies according to RE Isaiah 5.

          The Savior’s description explains the “root of Jesse” holds keys to gathering Israel in the last days. Isaiah associates the gathering of Israel with the “root of Jesse” when the Lord, through the “root of Jesse” “sets his hand again the second time to recover the remnant of his people.”

“And it shall come to pass in that day [when the “root of Jesse” is present] that the Lord shall set his hand again the second time to recover the remnant of his people which shall be left from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea [Gentile nations]. And he shall set up an ensign for the [Gentile] nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah [Jesse and David’s tribe], from the four corners of the earth. The envy also of Ephraim [birthright] shall depart, and the [Gentile] adversaries of Judah [Israel’s throne] shall be cut off. Ephraim shall not envy Judah and Judah shall not vex Ephraim. . .” (RE Isaiah 5:5; emphasis added).

The Covenant of Christ is helpful in identifying when this prophecy is fulfilled. Jacob quotes the same phrase from Isaiah and explains the meaning of “set his hand again the second time.”

“Now, my people, since I said that I would prophesy, this is my prophecy: That the things this prophet Zenos said about the house of Israel, comparing them to a tame olive tree, will certainly happen. When He sets about a second time to recover His people, that will be the very last time the Lord’s servants will go out in His power [Spirit of Elijah] to tend and prune His vineyard — following that, the end will happen quickly. . .” (CofC Jacob 4:1; emphasis added).

The Lord setting His hand the second time is the last time the Lord sends servants into His vineyard. The Lord says the “root of Jesse” holds the keys for gathering Israel in the last days.  The “second” gathering of Israel must include the “root of Jesse” because the Lord declared the keys to the gathering are held by him.

Joseph Smith said the time when Israel becomes “a willing people” in “a day in David” is the time when “His power” is manifest. Like Jacob’s description of the “second time” gathering when the Lord recovers His scattered people, Israel. [2]

          Each of these references share similarities. Joseph Smith mentions David by name and Isaiah refers to the “root of Jesse,” a title reasonably considered a reference to David. Israel’s gathering is another shared theme as is power, when the Lord “sets his hand again the second time,” in preparation for the Lord’s Second Coming and the millennial reign of Christ.

David of Jeremiah

          Isaiah, Jeremiah and Ezekiel were prophetic contemporaries who spoke of David and a righteous branch springing from his lineage. Jeremiah spoke of a day when a righteous king reigns over Israel. Israel dwells safely and Judah is saved in that day. As Joseph Smith said, “Israel will be a willing people”:

“Behold, the days come, says the Lord, that I will raise unto David a righteous branch, and a king [small k] shall reign and prosper, and shall execute judgment and justice in the earth. In his [the king’s] days Judah shall be saved and Israel shall dwell safely [similar to the description of Judah and Joseph uniting to prevail against all their enemies in Isaiah]; and this is his [the king’s] name whereby he shall be called: THE LORD OUR RIGHTEOUSNESS. Therefore, behold, the days come [prophetic future], says the Lord, that they shall no more say, The Lord lives who brought up the children of Israel out of the land of Egypt — but, The Lord lives who brought up and who led the seed of the house of Israel out of the north country, and from all countries to which I had driven them. And they shall dwell in their own land [land of their inheritance given to their Patriarchal Fathers by covenant from the Lord]” (RE Jeremiah 8:17; emphasis added).   

A righteous branch from David’s lineage rises in the last days. Their righteousness is linked to a righteous king reigning over them in a future day. Presumably one like latter-day David who receives David’s throne and Priesthood and advances to receiving what ancient David could not. The latter-day David receives the Spirit of Elijah and the fullness of the Priesthood. Not only is the king righteous, but the king leads Israel through the same covenant transition with him. The transition leads the king and his people from the Aaronic Covenant to the Melchizedek Covenant. When we get to Ezekiel’s prophecy of the latter-day David, we see this covenant transition is a right of adoption into the family of Christ. It is through the Savior the righteous branch rises up. Jesus was a descendant of David and only those who repent and turn to Christ are adopted as His sons and daughters. That is why the king is called “The Lord Our Righteousness” because the Lord is the author of their righteousness and they become His children bearing His name.

          The reign of righteous David is so extraordinary the account of his gathering Israel and leading them from the “North country” supplants Moses leading Israel out of Egyptian bondage. For this portion of the prophecy to be fulfilled the level of miraculous events associated with Israel’s liberation exceeds divine curses experienced by Egypt and the parting of the Red Sea.

          One should expect these types of divine powers on display when the Spirit of Elijah and “ensign” is raised by David. Enoch held the Spirit of Elijah enabling him to sanctify himself and his city. Restoration of this power is essential for establishing a New Jerusalem and Zion. This prophecy in Jeremiah sets the framework for events in the last days.

David in Ezekiel

          The last paper posted to the website discussed the Lord’s condemnation of the shepherds of Israel. It is beneficial to review what is written about RE Ezekiel 17 and the Lord’s condemnation of Israel.

          RE Ezekiel 19 dovetails with RE Jeremiah 8 by reflecting the covenant transition from Aaronic to Melchizedek Priesthood when Israel is gathered from their scattered state among Gentile nations.

          Ezekiel 19 is commonly recognized for its description of the “sticks” of Judah and Joseph (Ephraim) being combined prior to Israel’s gathering. When records of Judah and Joseph are united, Israel’s gathering begins with the prophecy of Ezekiel:

“And say unto them, Thus says the Lord God: Behold, I will take the children of Israel from among the heathen [Gentiles] where they are gone, and will gather them on every side and bring them into their own land [fulfillment of covenant promises]. And I will make them [Israel] one nation in the land upon the mountains of Israel, and one king shall be king to them all. And they shall be no more two nations [Northern and Southern kingdoms, Ephraim and Judah], neither shall they be divided into two kingdoms anymore at all [Israel gathered]. Neither shall they defile themselves anymore with their idols, nor with their detestable things, nor with any of their transgressions, but I will save them out of all their dwelling places wherein they have sinned, and will cleanse them. So shall they be my people and I will be their God.

And David my servant shall be king [this is Aaronic, temporal or temporary office (small k)] over them, and they all shall have one shepherd [David]. They shall also walk in my judgments, and observe my statutes, and do them [“willing people,” Joseph Smith]. And they shall dwell in the land that I have given unto Jacob my servant [Israel], wherein your [Patriarchal] fathers have dwelled. And they shall dwell therein — even they, and their children, and their children’s children for ever [sealing power, Elijah]. And my servant David shall be their prince for ever [eternal, everlasting title, prince to the King of Kings].

Moreover, I will make a covenant of peace [David becomes a “prince of peace” forever] with them [Israel]. It shall be an everlasting covenant [Eternal] with them [David and Israel]. And I will place them [land of inheritance], and multiply them [father’s and mother’s of many nations, like Abraham], and will set my sanctuary [Savior’s abode, Temple] in the midst of them for ever. My tabernacle [presence] also shall be with them, yea, I will be their God [Father] and they shall be my people. And the heathen [Gentiles] shall know that I the Lord do sanctify Israel when my sanctuary [Temple] shall be in the midst of them for ever” (RE Ezekiel 19:5-7; emphasis added).

The Lord reveals to Ezekiel how Israel will be gathered and restored. Anciently they were divided into two kingdoms. Ten tribes were led North and Judah and Benjamin were South. Their scattering and captivity were a consequence of refusing God’s offer of covenant. According to the Lord Israel corrupted their original relationship with God. Israel defiled themselves with idol gods, detestable things, and numerous transgressions. This led to their scattering and captivity.

          In the last days the Lord restores Israel from their scattered condition, cleansing them from sin. They receive the Lord’s offer of covenant and He alone is their God and Father.

          The way Israel is metaphorically “raised from the dead” [3] begins when the Lord raises up a descendant of Jesse as well as of Joseph from ancient David’s lineage. He shares king David’s name and reunites Judah and Israel like David anciently. [4] David was at first, king over Judah. With the death of Saul and his sons, the elders of Israel approached David and anointed him king of Israel.

          The Lord’s use of titles in the second verse is material to understanding priesthood and covenant advancement for David and Israel. The way Israel is gathered [sticks (records) of Judah and Joseph combined], taught to walk in the Lord’s judgments and statutes is by a righteous king. David and his people are restored to their original lands of inheritance because they faithfully embrace God’s covenant. Covenant compliance leads to covenant blessings. The restored inheritance is more than laying claim to land promised by the Lord. In addition to reclaiming their inheritance, the promise is given their children and their children’s children occupy their lands in perpetuity. The Lord “seals” their inheritance to them forever [what ancient David was unable to do]. This is the blessing of a restored covenant between Israel and the Lord. Israel and the latter-day David accomplish what ancient David could not. They obtain the Spirit of Elijah and fullness of the Priesthood foretold by Joseph Smith.

David’s Change in Title

          In the beginning of verse 6 in RE Ezekiel 19 the Lord declares David reigns as “king” over Israel. Historically Israel approached Samuel, an Aaronic high priest requesting him to petition the Lord to give them a king. Samuel reluctantly approached the Lord and He granted Israel’s request. [5] How the Lord framed their request was important. He told Samuel they had not rejected him but rejected the Lord and Samuel. After Samuel warned Israel about the ill-effects of a king, Saul was anointed king from the smallest tribe in Israel, Benjamin.

          The requested change in government was a change in priesthood as well. When the highest covenant was offered through Moses, obedience to that covenant was intended to lead Israel into the Lord’s presence on Sinai. [6] When Israel rejected the higher covenant, they rejected the privilege of representing themselves personally before the Lord. In effect Moses invited Israel to represent themselves and converse with the Lord through the veil individually.

          Upon Israel’s rejection the Lord withdrew Moses and the greater Priesthood from Israel. The withdrawal of that Priesthood introduced vicarious representation for the people before the Lord. Once a year the Aaronic high priest entered the Holy of Holies in the Temple to offer sacrifice for his sins and the sins of the people.

          When Israel requested a king, the Lord responded to their rejection of Him as king by placing another level of representation between Israel and the Lord. Samuel became a prophet, guiding the king. The king oversaw temporal affairs and the Aaronic high priests at the Temple. Samuel approached the Lord on behalf of the king, the king approached Samuel on behalf of the people.

          The practical function of these relationships was based on loyalty at each level. The Lord was the “King of Kings” known as a Suzerain. If David, as a vassal to the “King of Kings” was loyal and obedient to the Lord, the Lord preserved his people. [7] When ancient David failed in his obedience to the Lord, the Lord withdrew His blessings and protection.

          When Israel gathers again, the process is reversed to restore Israel. Israel receives instruction from the Lord through David and repents. Because Israel is faithful to David’s teachings and David obeys the Lord’s direction, their loyalty is rewarded with a covenant of peace. The covenant blessings afforded Israel are sealed upon them for an endless duration. David’s transition from the Aaronic covenant to the Melchizedek covenant is acknowledged with a change of title. David began as “king” of Israel and ends as a “prince.” The title of “king” was both temporal and temporary but the title of “prince” represents adoption by the Lord of David and Israel into His family, Israel. This makes them eternal, endless heirs to the Heavenly King.

          The “everlasting” covenant of peace the Lord makes with David and Israel makes David a “prince of peace” like Abraham sought.

“In the land of the Chaldeans, at the residence of my father, I, Abraham, saw that it was needful for me to obtain another place of residence. And finding there was greater happiness, and peace, and rest for me, I sought for the blessings of the Fathers and the right whereunto I should be ordained to administer the same. Having been myself a follower of righteousness, desiring also to be one who possessed great knowledge, and to be a greater follower of righteousness, and to possess a greater knowledge, and to be a Father of many nations, a prince of peace, and desiring to receive instructions and to keep the commandments of God, I became a rightful heir, a high priest, holding the right belonging to the Fathers. It was conferred upon me from the [Patriarchal] Fathers: it came down from the [Patriarchal] Fathers, from the beginning of time, yea, even from the beginning (or before the foundations of the earth) to the present time, even the right of the firstborn (or the first man — who is Adam — or first Father) through the Fathers unto me. I sought for my appointment unto the Priesthood according to the appointment of God unto the Fathers concerning the seed” (RE T&C 145, Abraham 1:1; emphasis added).

When the list of privileges Abraham “sought for” is considered, it is not a leap of logic to consider latter-day David a candidate for the same privileges. A king who sought greater peace, happiness, rest, righteousness and knowledge would be someone with something significant to share with his people, Israel. They are blessings linked to the Spirit of Elijah and the Priesthood fullness held by Patriarchal Fathers:

“Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. And he shall seal the heart of the [Patriarchal] Fathers to the children and the heart of the children to their [Patriarchal] Fathers, lest I come and smite the earth with a curse” (RE Malachi 1:12; emphasis added).

The Lord through Malachi foretells a time in the last days when He sends Elijah again to “seal the hearts” of Patriarchal Father’s to their children and the children to their Patriarchal Father’s.

          The “root of Jesse” is given the keys to raising an “ensign” associated with the Spirit of Elijah and gathering Israel. One would think the Spirit of Elijah plays a role leading to Israel’s gathering.

          If the blessing of Patriarchal Father’s includes becoming a “father of many nations” it is not unreasonable to consider inheritances of latter-day Israel prevailing forever is associated with the same covenant blessings.

[1] The most comprehensive and authoritative commentary on this section was provided in 1905 by the First Presidency, then consisting of Presidents Joseph F. Smith, John R. Winder, and Anthon H. Lund. In their statement, the First Presidency rightly noted that “this whole letter, as also the part of it subsequently accepted as a revelation, relates to the affairs of the Church in Missouri, the gathering of the Saints to that land and obtaining their inheritances under the law of consecration and stewardship; and the Prophet deals especially with the matter of what is to become of those who fail to receive their inheritances by order or deed from the bishop.” As such, the prophecy must be viewed in this light.

Before Joseph wrote his letter, the Lord had called Edward Partridge to be the bishop of the Church and oversee the Church in Missouri. As a part of his duties, Bishop Partridge would “divide unto the saints their inheritance, even as I have commanded,” and he was “appointed to be a judge in Israel, like as it was in ancient days, to divide the lands of the heritage of God unto his children” (Doctrine and Covenants 57:7; 58:17). In other words, the bishop’s duty in Zion was to “to set in order the house of God” as a judge in Israel, and he was appointed “to arrange by lot the inheritances of the saints whose names are found . . . in the book of the law of God” (Doctrine and Covenants 85:7).

Furthermore, between 1831 and 1833 there was much conflict between the Church leaders in Independence and Kirtland. As the First Presidency observed in 1905, “The brethren in those days were limited in their experience. The Church had been organized but as yesterday. The order of the Priesthood was not understood then, as it is today.” Thus, corrections had to be issued frequently to preserve the unity of the Church. Occasionally, these corrections even had to be issued to Edward Partridge. It would appear that this was one such correction: “[Edward Partridge] was warned of the judgment of God impending, and the prediction was made that another, ‘one mighty and strong,’ would be sent of God to take his place, to have his bishopric —one having the spirit and power of that high office resting upon him . . . in other words, one who would do the work that Bishop Edward Partridge had been appointed to do, but had failed to accomplish.”

However, Bishop Partridge repented and faced some of the most intense persecution for his testimony when the Saints were driven out of Jackson County, Missouri. In an uncanonized revelation to Joseph Smith given on November 7, 1835, the Lord expressed that He was pleased with Bishop Partridge and that Partridge was forgiven of his sins. As such, he “undoubtedly obtained a mitigation of the threatened judgment,” so the coming forth of one mighty and strong “may also be considered as having passed away and the whole incident of the prophecy closed.” Furthermore, in instructions to Oliver Cowdery delivered in 1834, Joseph Smith clarified that the warning against steadying the ark of God was a general warning to all the Saints and did not refer to anyone in particular.

In their statement, the First Presidency also noted that if this prophecy was not just a conditional warning and entailed a future fulfilment, the one mighty and strong “will be a future bishop of the Church who will be with the Saints in Zion, Jackson county, Missouri, when the Lord shall establish them in that land. . . . He will be designated by the inspiration of the Lord, and will be accepted and sustained by the whole Church, as the law of God provides.” Furthermore, the phrase “set in order the house of God” in this revelation “should most certainly be interpreted by the whole subject of the revelation”; therefore, this phrase is “limited to setting in order the house of God by arranging by lot the inheritances of the Saints.” As such, this will not entail the overturning of God’s Church or His prophet” (“Why Did the Lord Talk About One Mighty and Strong?, Meridian Magazine, Scripture Central, August 4, 2025; emphasis added).

[2] “Christ, in the days of His flesh, proposed to make a covenant with them, but they rejected Him and His proposals [set His hand the first time], and in consequence thereof, they were broken off, and no covenant was made with them at that time. But their unbelief has not rendered the promise of God of none effect: no, for there was another day limited in David, which was the day of His power [Spirit of Elijah]; and then His people, Israel, should be a willing people;—and He would write His law in their hearts, and print it in their thoughts; their sins and their iniquities He would remember no more” (Smith Jr., Joseph. Teachings of the Prophet Joseph Smith (p. 13; emphasis added). (Function). Kindle Edition).

[3] “The hand of the Lord was upon me and carried me out in the spirit of the Lord, and set me down in the middle of the valley which was full of bones, and caused me to pass by them round about. And behold, there were very many in the open valley, and behold, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, you know. Again he said unto me, Prophesy upon these bones, and say unto them, O you dry bones, hear the word of the Lord [in the sticks (records) of Judah and Joseph]. Thus says the Lord God unto these bones: Behold, I will cause breath to enter into you and you shall live. And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and you shall live. And you [Israel] shall know that I am the Lord.

So I prophesied as I was commanded. And as I prophesied, there was a noise, and behold, a shaking; and the bones came together, bone to his bone. And when I beheld, behold, the sinews and the flesh came up upon them, and the skin covered them above; but there was no breath [spirit] in them. Then he said unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus says the Lord God: Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they [Israel] lived and stood up upon their feet, an exceedingly great army.

Then he said unto me, Son of man, these bones are the whole house of Israel [in their scattered state]. Behold, they say, Our bones are dried and our hope is lost, we are cut off for our parts [tribes]. Therefore, prophesy and say unto them, Thus says the Lord God: Behold, O my people [Israel], I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel [inheritance]. And you shall know that I am the Lord when I have opened your graves, O my people, and brought you up out of your graves, and shall put my spirit in you. And you shall live, and I shall place you in your own land. Then shall you know that I the Lord have spoken it and performed it, says the Lord” (RE Ezekiel 19:1-3; Emphasis added).

[4] “So all the elders of Israel came to the king [David], to Hebron, and king David made a league with them in Hebron before the Lord. And they anointed David king over Israel. David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months, and in Jerusalem he reigned thirty-three years over all Israel and Judah” (RE 2 Samuel 2:33; emphasis added).

[5] “Then all the elders of Israel gathered themselves together and came to Samuel, unto Ramah, and said unto him, Behold, you are old, and your sons walk not in your ways. Now make us a king to judge us, like all the [Gentile] nations. But the thing displeased Samuel when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Listen unto the voice of the people in all that they say unto you; for they have not rejected you, but they have rejected me, that I should not reign over them. According to all the works which they have done, since the day that I brought them up out of Egypt even unto this day, in which they have forsaken me and served other gods, so do they also unto you. Now therefore listen unto their voice. Nevertheless, yet protest solemnly unto them, and show them the manner of the king that shall reign over them” (RE 1 Samuel 4:2; emphasis added). The Melchizedek covenant introduced to Israel at Sinai would bring Israel into the Lord’s presence individually. Rejection of the Lord’s offer of a Melchizedek covenant had the practical effect of installing vicarious representation before the Lord through the Aaronic high priest offering sacrifice once yearly on behalf of himself and Israel’s sins. Instituting a king was a further regression in representation before the Lord. Aaronic high priests became subservient to the king, the king had to pledge loyalty to the Lord and seek guidance through a Urim and Thummim [Gad the Seer, (see RE 2 Chronicles 16:8 or through the prophet [Samuel and later Nathan]. This process is reversed when the Lord restores Israel. He begins by anointing the latter-day David as king and Israel’s tribes gather to the “ensign” the king raises.

[6] “And this greater Priesthood [Melchizedek] administers the gospel and holds the key of the mysteries of the kingdom, even the key of the knowledge of God. Therefore, in the ordinances thereof the power of godliness is manifest, and without the ordinances thereof, and the authority of the Priesthood, the power of godliness is not manifest unto man in the flesh, for without this no man can see the face of God, even the Father, and live.

Now, this, Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God, but they hardened their hearts and could not endure his presence. Therefore, the Lord, in his wrath (for his anger was kindled against them) swore that they should not enter into his rest — which rest is the fullness of his glory — while in the wilderness.

Therefore, he took Moses out of their midst, and the Holy Priesthood also. And the lesser priesthood continued, which priesthood holds the key of the ministering of angels, and the preparatory gospel, which gospel is the gospel of repentance, and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath caused to continue with the house of Aaron, among the children of Israel, until John, whom God raised up, being filled with the holy ghost from his mother’s womb. For he was baptized while he was yet in his childhood, and was ordained by the angel of God at the time he was eight days old unto this power: to overthrow the kingdom of the Jews [remove all divine authority from], and to make straight the way of the Lord before the face of his people, to prepare them for the coming of the Lord, in whose hand is given all power” (RE T&C 82:12-14; emphasis added).

[7] “The dominant idea of curses first, followed by blessings, reflects the pattern we find in ancient Hittite suzerain-vassal treaties. If a vassal (a lesser king) rebels against the suzerain (the overlord king), he will suffer the curses; but if he exercises loyalty toward the suzerain, he will enjoy the blessings. Since Isaiah commences his book by calling on the heavens and the earth-witnesses of the Sinai covenant (Deut 30:19)-to testify of Israel’s apostasy ([Isaiah]1:2), the intent is clearly maledictory. All the Lord’s judgments upon Israel thereafter take the form of common ancient Near Eastern covenant curses. As the commencement of the second part of the Book of Isaiah, the Lord declares Israel’s crime expiated-her sins are atoned for ([Isaiah] 40:2). A new, benedictory chapter in Israel’s history begins, marked by a wonderful reversal of her curses. Not only does the Lord reverse Israel’s curses, but that same reversal transcends and far exceeds Israel’s former glory” (The Literary Message of Isaiah, Avraham Gileadi, p.14; emphasis added).

Scott Roderick

4/14/2026

Israel Awakes and Arises Part 2.pdf

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