Isaiah 34:12
No nobles will be left to proclaim a king, and all her princes will come to nothing.
No nobles
The Hebrew word for "nobles" is "חֹרִים" (chorim), which refers to leaders or dignitaries. In the context of Isaiah 34, this phrase signifies the complete desolation and absence of leadership in Edom, a nation often at odds with Israel. Historically, Edom was known for its strong leadership and strategic location. The absence of nobles indicates a total collapse of societal structure and governance, symbolizing divine judgment and the futility of human power against God's will.

will be left
The phrase "will be left" comes from the Hebrew root "שָׁאַר" (sha'ar), meaning to remain or be left over. This suggests a complete eradication, leaving nothing behind. In the biblical narrative, remnants often signify hope or survival, but here, the absence of any remnant underscores the totality of God's judgment on Edom. It serves as a sobering reminder of the consequences of pride and rebellion against God.

to proclaim a king
The act of proclaiming a king involves anointing and recognizing a leader, a significant event in ancient Near Eastern cultures. The Hebrew word "קָרָא" (qara) means to call or proclaim. In this context, the inability to proclaim a king highlights the absence of order and authority. Biblically, kingship is often associated with God's anointed leadership, and the lack of a king in Edom signifies divine rejection and the end of their national identity.

and all her princes
The term "princes" is translated from the Hebrew "שָׂרִים" (sarim), referring to officials or rulers. Princes were responsible for governance and maintaining order. The mention of "all her princes" emphasizes the complete dismantling of Edom's ruling class. This reflects a broader biblical theme where God humbles the proud and powerful, reminding believers of the transient nature of earthly authority compared to God's eternal sovereignty.

will come to nothing
The phrase "will come to nothing" is derived from the Hebrew "אָיִן" (ayin), meaning non-existence or nothingness. This stark conclusion to the verse underscores the futility of human endeavors apart from God. In the biblical context, it serves as a warning against self-reliance and pride. The ultimate fate of Edom's leaders is a powerful testament to the truth that without God, even the mightiest will fade into obscurity.

Persons / Places / Events
1. Edom
The nation primarily addressed in Isaiah 34, representing God's judgment on nations opposed to Him.

2. Nobles and Princes
Symbolic of leadership and authority within a nation, indicating the complete desolation and lack of governance.

3. Isaiah
The prophet delivering God's message of judgment and desolation.

4. Judgment Day
The event symbolized by the desolation of Edom, representing God's ultimate judgment on sin.

5. The Wilderness
The desolate state of Edom, symbolizing the consequences of rebellion against God.
Teaching Points
The Futility of Earthly Power
Earthly authority and power are temporary and can be easily dismantled by God. We should not place our trust in human leadership but in God's eternal kingdom.

God's Sovereignty in Judgment
God's judgment is comprehensive and just. He holds nations accountable for their actions, and His plans cannot be thwarted.

The Consequences of Rebellion
Rebellion against God leads to desolation and ruin. We are called to submit to God's authority and live in obedience to His Word.

Hope in God's Justice
While judgment is severe, it is also a reminder of God's justice. Believers can find hope in knowing that God will ultimately set things right.

Call to Repentance
The desolation of Edom serves as a warning to turn from sin and seek God's mercy. Repentance is essential to avoid the consequences of judgment.
Bible Study Questions
1. How does the desolation of Edom in Isaiah 34:12 reflect the consequences of pride and rebellion against God?

2. In what ways can we see the futility of relying on human leadership and authority in today's world?

3. How does the theme of God's sovereignty in judgment provide comfort and assurance to believers?

4. What parallels can we draw between the judgment of Edom and the ultimate judgment described in Revelation?

5. How can we apply the call to repentance in our own lives, and what steps can we take to align ourselves with God's will?
Connections to Other Scriptures
Isaiah 13
Similar themes of judgment against Babylon, illustrating God's sovereignty over nations.

Obadiah 1
A prophecy against Edom, reinforcing the theme of divine retribution for pride and opposition to God's people.

Revelation 18
The fall of Babylon, symbolizing the ultimate defeat of worldly powers opposed to God.

Psalm 2
The futility of nations and rulers who oppose God's anointed King, highlighting God's ultimate authority.

Jeremiah 49
Prophecies against Edom, emphasizing the certainty of God's judgment.
The Divine IndignationW. Clarkson Isaiah 34:1-15
EdomF. Delitzsch.Isaiah 34:1-17
Edom's PunishmentF. Delitzsch.Isaiah 34:1-17
Isaiah 34, and 35J. Parker, D. D.Isaiah 34:1-17
The Sins and Punishment of EdomE. Johnson Isaiah 34:1-17
People
Isaiah, Kites
Places
Bozrah, Edom, Jerusalem, Zion
Topics
Chiefs, Freemen, Jackals, Kingdom, Longer, Nobles, Nobles-there, None, Nothing, Nought, Ones, Princes, Proclaim, Thereof, Vanish
Dictionary of Bible Themes
Isaiah 34:12

     5723   nobles

Isaiah 34:8-14

     4540   weeds

Isaiah 34:11-17

     3296   Holy Spirit, in the world

Library
Opposition to Messiah Ruinous
Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter's vessel T here is a species of the sublime in writing, which seems peculiar to the Scripture, and of which, properly, no subjects but those of divine revelation are capable, With us, things inconsiderable in themselves are elevated by splendid images, which give them an apparent importance beyond what they can justly claim. Thus the poet, when describing a battle among bees, by a judicious selection of epithets
John Newton—Messiah Vol. 2

The Holy Spirit in Relation to the Father and the Son. ...
The Holy Spirit in relation to the Father and the Son. Under this heading we began by considering Justin's remarkable words, in which he declares that "we worship and adore the Father, and the Son who came from Him and taught us these things, and the host of the other good angels that attend Him and are made like unto Him, and the prophetic Spirit." Hardly less remarkable, though in a very different way, is the following passage from the Demonstration (c. 10); and it has a special interest from the
Irenæus—The Demonstration of the Apostolic Preaching

How the Simple and the Crafty are to be Admonished.
(Admonition 12.) Differently to be admonished are the simple and the insincere. The simple are to be praised for studying never to say what is false, but to be admonished to know how sometimes to be silent about what is true. For, as falsehood has always harmed him that speaks it, so sometimes the hearing of truth has done harm to some. Wherefore the Lord before His disciples, tempering His speech with silence, says, I have many things to say unto you, but ye cannot bear them now (Joh. xvi. 12).
Leo the Great—Writings of Leo the Great

Questions.
LESSON I. 1. In what state was the Earth when first created? 2. To what trial was man subjected? 3. What punishment did the Fall bring on man? 4. How alone could his guilt be atoned for? A. By his punishment being borne by one who was innocent. 5. What was the first promise that there should be such an atonement?--Gen. iii. 15. 6. What were the sacrifices to foreshow? 7. Why was Abel's offering the more acceptable? 8. From which son of Adam was the Seed of the woman to spring? 9. How did Seth's
Charlotte Mary Yonge—The Chosen People

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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