Our reading from this week’s haftarah belongs to the final movement of Isaiah, a vision of Zion restored, exalted, and radiant with the glory of Mar-Yah. It is the sixth of the seven Haftarot of Consolation read after Tish‘a be-Av, which provides hope and comfort for Israel after the sorrow of exile. The prophet’s words reach beyond the immediate return from Babylon to a universal vision of the Messianic age, when Jerusalem shines as the centre of divine light for all nations.
The chapter opens with the triumphant cry: “Arise, shine; for your light has come, and the glory of Mar-Yah has risen upon you. For, look, darkness will cover the earth, and deep darkness the peoples: but Mar-Yah will arise upon you, and his glory will be seen upon you. And the nations will walk in your light, and kings in the brightness of your rising.” (Isaiah 60:1–3)
This passage has long been associated with eschatological hope. The darkness of the nations contrasts with the radiance of Zion. In Hebraic imagery, light signifies both revelation and salvation. Just as in the beginning Mar-Yah said, “Let there be light” (Genesis 1:3), so here a new creation dawns through the shining forth of his glory upon Jerusalem.
For us who believe in Yeshua, this light finds fulfilment in him who said, “I am the light of the world: the one who follows me will not walk in darkness, but will have the light of life” (John 8:12). The glory that rises upon Zion shines forth ultimately in our Mshikha, who is both Israel’s Redeemer and the illumination of the nations.
The prophet beholds the return of Israel’s sons and daughters, gathered from afar, alongside the nations bringing tribute: “The abundance of the sea will be turned to you, the wealth of the nations will come to you” (Isaiah 60:5).
Camels from Midian and Ephah, gold and incense from Sheba, ships from Tarshish—all bring their treasures to Zion. The imagery shows us the Exodus but in reverse, whereas Israel once plundered Egypt when leaving bondage, now the nations willingly pour their wealth into Jerusalem as an act of homage.
This vision points to the Gospel account of the Magi, who brought gold and frankincense (Matthew 2:11). The nations’ offerings to the Holy Child reflect Isaiah’s prophecy of gifts brought to Zion’s King. Here we see that the nations’ glory is not abolished but transfigured, as their riches become instruments of worship in the kingdom of Mar-Yah.
The prophet continues: “And the sons of strangers will build up your walls, and their kings will minister to you … Your gates will be open continually; they will not be shut day nor night; so that people may bring to you the wealth of the nations” (Isaiah 60:10–11).
Jerusalem is described as a city without fear, perpetually open, her strength found not in military might but in divine favour. Those who once oppressed Israel now serve her; those who despised her bow at her feet. Zion once forsaken becomes Zion beloved.
The imagery of open gates recurs in the vision of the New Jerusalem in the Book of Revelation. “And the gates of it will not be shut at all by day: for there will be no night there” (Revelation 21:25). The Apocalypse consciously echoes Isaiah, identifying the destiny of Zion with the consummation of all history in the Kingdom of God.
We continue in the nineteenth verse: “The sun will no longer be your light by day; nor for brightness will the moon give light to you: but Mar-Yah will be to you an everlasting light, and your Alaha your glory” (Isaiah 60:19).
Here, the prophet speaks of a reality beyond sun and moon, a new order wherein Mar-Yah himself is the everlasting illumination. This points to the eternal Sabbath, when creation no longer needs its old luminaries, for the Creator dwells among his people in unmediated splendour.
The chapter ends with a promise. “Your people also will all be righteous: they will inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified. A little one will become a thousand, and a small one a strong nation: I, the Lord, will hasten it in its time” (Isaiah 60:21–22).
This is the perfection of covenant; the people wholly righteous, the land eternally secure, and Mar-Yah glorified through his handiwork.
Conclusion
The Haftarah for Ki Tavo lifts our gaze from the covenant curses of Deuteronomy to the covenant hope of Isaiah. Where Aurayta warns of exile and darkness, the prophet promises return and light. The tension between curse and blessing finds resolution in Yeshua Mshikha, who bore the curse of the covenant so that Zion might shine with everlasting light.
For us, this passage is both consolation and calling. It is consolation that the glory of Mar-Yah will indeed arise upon his people, and calling that we should already live as children of the light, awaiting the dawn when “the nations of those who are saved will walk in the light of it” (Revelation 21:24).