The Haftarah associated with Parashat Shoftim comes from Isaiah, a prophet whose voice calls out both judgment and consolation. The section chosen (51:12–52:12) is marked by reassurance, hope, and the proclamation of redemption. It connects intimately with the Aurayta portion’s theme of justice and righteous authority, for here Mar-Yah Himself declares that He is Judge, Comforter, and Redeemer of Israel.
Shoftim demanded righteous governance, the removal of corrupted worship, and the establishment of a society reflecting divine holiness. Isaiah’s prophecy lifts this vision to an even higher level, where the final justice of Mar-Yah redeems Zion, delivers His people, and inaugurates His reign. The reading prefigures the Messianic redemption accomplished at the Cross and still awaited in fullness at His coming.
“I, even I, am He that comforts you” (Isaiah 51:12–16)
Mar-Yah Alaha speaks directly, “I, even I, am He that comforts you: who are you, that you should be afraid of a man that shall die, and of the son of man which shall be made as grass” (v. 12). The passage confronts the folly of fearing mortal oppressors while forgetting the Eternal Creator.
This word mirrors the Aurayta’s command in warfare. “Let not your hearts faint, fear not, and do not tremble, neither be terrified because of them: for Mar-Yah your God is he that goes with you” (Deut. 20:3–4). Both passages emphasise that fear of man is misplaced when the Eternal One is present.
Yeshua echoes this truth when He says: “Fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell” (Matthew 10:28). Thus, Isaiah’s word of comfort becomes a prophetic anticipation of Yeshua’s teaching, assuring that trust in Mar-Yah dispels dread of earthly oppressors.
Zion’s Redemption and the Cup of Wrath (51:17–23)
Isaiah describes Jerusalem as one who has “drunken at the hand of the Lord the cup of his fury” (v. 17). She is depicted as staggering, bereft of comforters, punished for her sins. Yet Mar-Yah promises to remove the cup from her hand and place it instead in the hands of her tormentors (v. 22–23).
Theologically, this points toward the substitutionary work of Yeshua. He took the cup of wrath upon Himself in Gethsemane—“O my Father, if it be possible, let this cup pass from me” (Matthew 26:39). He drank it fully on the Cross, so that Zion might be freed. Thus, Isaiah’s prophecy finds its fulfilment in Mshikha, who absorbs judgment and bestows consolation.
The Assembly, too, reads this text as a foretaste of the eschatological reversal, that is, the persecuted people of Mar-Yah will be vindicated, and the powers of oppression shall be judged.
“Awake, awake, put on your strength, O Zion” (52:1–6)
Chapter 52 begins with an awakening call. He says, “Awake, awake; put on your strength, O Zion; put on your beautiful garments, O Jerusalem, the holy city” (v. 1). The imagery of clothing signifies restoration, dignity, and holiness. The exile is ending, and Zion is summoned to rise in splendour.
This parallels the call in Shoftim for Israel to establish order and righteousness in her midst. Just as judges and kings were to clothe themselves in Aurayta, Zion is here clothed with beauty and holiness.
For the Assembly, this anticipates the bridal imagery of Revelation: “to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints” (Revelation 19:8). Zion clothed in beauty becomes the Bride adorned for her Bridegroom, Yeshua Mshikha bar Alaha.
The Proclamation of Good Tidings (52:7–10)
“How beautiful upon the mountains are the feet of him that brings good tidings, that publishes peace; that brings good tidings of good, that publishes salvation” (v. 7). This verse is one of the most radiant in Isaiah, celebrating the herald who proclaims redemption and peace.
The Apostle Paul cites this in Romans 10:15, applying it to the mission of the apostles who proclaim the Gospel of Yeshua. The “good tidings” (Hebrew: besorah) is the announcement that “Your God reigns!” (v. 7). This is precisely the Gospel message, that in Yeshua the Kingdom of Mar-Yah has broken into history.
The watchmen of Zion see this and rejoice (v. 8). The nations witness Mar-Yah’s salvation (v. 10). This universality accords with Shoftim’s insistence on impartial justice—what was commanded for Israel becomes a blessing revealed to all nations through Mshikha.
“Depart ye, depart ye, go ye out from thence” (52:11–12)
The Haftarah closes with a call to separation from uncleanness: “Be clean, that bear the vessels of the Lord” (v. 11). Those who serve Mar-Yah are to embody holiness, echoing Aurayta’s demand that judges and leaders reject bribery and corruption.
The exodus imagery is invoked. “Ye shall not go out with haste, nor go by flight: for Mar-Yah will go before you; and the God of Israel will be your reward” (v. 12). Redemption is not chaotic or fearful, but it is ordered and protected by the presence of Mar-Yah Himself.
For the Assembly, this verse is a call to holiness in Mshikha: “Wherefore come out from among them, and be separate, says the Lord, and touch not the unclean thing; and I will receive you” (2 Corinthians 6:17). Just as Zion was to depart from Babylon, so believers are called to depart from the world’s corruption, bearing the vessels of the Spirit.
Conclusion
The Haftarah for Shoftim takes Aurayta’s concern with justice, authority, and holiness, and elevates it into a prophetic vision of consolation and redemption. Shoftim established earthly judges; Isaiah prophecies that Mar-Yah Himself is the ultimate Judge and Comforter. Shoftim called for a righteous king bound to Aurayta; Isaiah promises Zion’s awakening under the reign of Mar-Yah. Shoftim demanded justice for innocent blood; Isaiah foretells the One who drinks the cup of wrath so that Jerusalem may be freed.
For us, in the light of Yeshua, these passages converge. He is the Judge, King, and Prophet of Shoftim, and the Comforter, Herald, and Redeemer of Isaiah’s vision. The Desposyni in Jerusalem, as the living heirs of His house, have preserved this continuity, witnessing that the promises to Zion are fulfilled in Him.
Thus, the Haftarah of Shoftim calls us to lay aside fear, embrace consolation, clothe ourselves in holiness, and proclaim the good tidings: “Your God reigns!”—a truth revealed supremely in Yeshua Mshikha.