TRV
Translation
King James Version
He shall cut off the spirit of princes: he is terrible to the kings of the earth.
American Standard Version
He will cut off the spirit of princes: He is terrible to the kings of the earth.
World English Bible Messianic
He will cut off the spirit of princes. He is feared by the kings of the earth.
Geneva Bible (1599)
He shall cut off the spirit of princes: he is terrible to the Kings of the earth.
Young's Literal Translation
He doth gather the spirit of leaders, Fearful to the kings of earth!
In the KJVVerse 15,094 of 31,102
Study This Verse
Commentary on Psalms 76 verses 7–12
7 ¶ Thou, even thou, art to be feared: and who may stand in thy sight when once thou art angry?
8 Thou didst cause judgment to be heard from heaven; the earth feared, and was still,
9 When God arose to judgment, to save all the meek of the earth. Selah.
10 Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain.
11 Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared.
12 He shall cut off the spirit of princes: he is terrible to the kings of the earth.
This glorious victory with which God had graced and blessed his church is here made to speak three things: -
I. Terror to God's enemies (Psa 76:7-9): "Thou, even thou, art to be feared; thy majesty is to be reverenced, thy sovereignty to be submitted to, and thy justice to be dreaded by those that have offended thee." Let all the world learn by this event to stand in awe of the great God. 1. Let all be afraid of his wrath against the daring impiety of sinners: Who may stand in thy sight from the minute that thou art angry? If God be a consuming fire, how can chaff and stubble stand before him, though his anger be kindled but a little? Psa 2:12. 2. Let all be afraid of his jealousy for oppressed innocency and the injured cause of his own people: "Thou didst cause judgment to be heard from heaven, then when thou didst arise to save all the meek of the earth (Psa 76:8, Psa 76:9); and then the earth feared and was still, waiting what would be the issue of those glorious appearances of thine." Note, (1.) God's people are the meek of the earth (Zac 2:3), the quiet in the land (Psa 35:20), that can bear any wrong, but do none. (2.) Though the meek of the earth are by their meekness exposed to injury, yet God will, sooner or later, appear for their salvation, and plead their cause. (3.) When God comes to save all the meek of the earth, he will cause judgment to be heard from heaven; he will make the world know that he is angry at the oppressors of his people, and takes what is done against them as done against himself. The righteous God long seems to keep silence, yet, sooner or later, he will make judgment to be heard. (4.) When God is speaking judgment from heaven it is time for the earth to compose itself into an awful and reverent silence: The earth feared and was still, as silence is made by proclamation when the court sits. Be still and know that I am God, Psa 46:10. Be silent, O all flesh! before the Lord, for he is raised up to judgment, Zac 2:13. Those that suppose this psalm to have been penned upon the occasion of the routing of Sennacherib's army take it for granted that the descent of the destroying angel, who did the execution, was accompanied with thunder, by which God caused judgment to be heard from heaven, and that the earth feared (that is, there was an earthquake), but it was soon over. But this is altogether uncertain.
II. Comfort to God's people, Psa 76:10. We live in a very angry provoking world; we often feel much, and are apt to fear more, from the wrath of man, which seems boundless. But this is a great comfort to us, 1. That as far as God permits the wrath of man to break forth at any time he will make it turn to his praise, will bring honour to himself and serve his own purposes by it: Surely the wrath of man shall praise thee, not only by the checks given to it, when it shall be forced to confess its own impotency, but even by the liberty given to it for a time. The hardships which God's people suffer by the wrath of their enemies are made to redound to the glory of God and his grace; and the more the heathen rage and plot against the Lord and his anointed the more will God be praised for setting his King upon his holy hill of Zion in spite of them, Psa 2:1, Psa 2:6. When the heavenly hosts make this the matter of their thanksgiving-song that God has taken to himself his great power and has reigned, though the nations were angry (Rev 11:17, Rev 11:18), then the wrath of man adds lustre to the praises of God. 2. That what will not turn to his praise shall not be suffered to break out: The remainder of wrath shalt thou restrain. Men must never permit sin, because they cannot check it when they will; but God can. He can set bounds to the wrath of man, as he does to the raging sea. Hitherto it shall come and no further; here shall its proud waves be stayed. God restrained the remainder of Sennacherib's rage, for he put a hook in his nose and a bridle in his jaws (Isa 37:29); and, though he permitted him to talk big, he restrained him from doing what he designed.
III. Duty to all, Psa 76:11, Psa 76:12. Let all submit themselves to this great God and become his loyal subjects. Observe, 1. The duty required of us all, all that are about him, that have any dependence upon him or any occasion to approach to him; and who is there that has not? We are therefore every one of us commanded to do our homage to the King of kings: Vow and pay; that is, take an oath of allegiance to him and make conscience of keeping it. Vow to be his, and pay what you vow. Bind your souls with a bond to him (for that is the nature of a vow), and then live up to the obligations you have laid upon yourselves; for better it is not to vow than to vow and not to pay. And, having taken him for our King, let us bring presents to him, as subjects to their sovereign, Sa1 10:27. Send you the lamb to the ruler of the land, Isa 16:1. Not that God needs any present we can bring, or can be benefited by it; but thus we must give him honour and own that we have our all from him. Our prayers and praises, and especially our hearts, are the presents we should bring to the Lord our God. 2. The reasons to enforce this duty: Render to all their due, fear to whom fear is due; and is it not due to God? Yes; (1.) He ought to be feared: He is the fear (so the word is); his name is glorious and fearful,; and he is the proper object of our fear; with him is terrible majesty. The God of Abraham is called the fear of Isaac (Gen 31:42), and we are commanded to make him our fear, Isa 8:13. When we bring presents to him we must have an eye to him as greatly to be feared; for he is terrible in his holy places. (2.) He will be feared, even by those who think it their own sole prerogative to be feared (Psa 76:12): He shall cut off the spirit of princes; he shall slip it off as easily as we slip off a flower from the stalk or a bunch of grapes from the vine; so the word signifies. He can dispirit those that are most daring and make them heartless; for he is, or will be, terrible to the kings of the earth; and sooner or later, if they be not so wise as to submit themselves to him, he will force them to call in vain to rocks and mountains to fall on them and hide them from his wrath, Rev 6:16. Since there is no contending with God, it is as much our wisdom as it is our duty to submit to him.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–12. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 76
To whom shall they offer gifts? "To Him terrible, and to Him that takes away the spirit of princes" [Psalm 76:12]. For the spirits of princes are proud spirits. They then are not His Spirits; for if they know anything, their own they will it to be, not public; but, that which sets Himself forth as equal toward all men, that sets Himself in the midst, in order that all men may take as much as they can, whatever they can; not of what is any man's, but of what is God's, and therefore of their own because they have become His. Therefore they must needs be humble: they have lost their own spirit, and they have the Spirit of God....For if you shall have confessed yourself dust, God out of dust does make man. All they that are in the circuit of Him do offer gifts. All humble men do confess to Him, and do adore Him. "To Him terrible they offer gifts." Whence to Him terrible exult ye with trembling: "and to Him that takes away the spirit of princes:" that is, that takes away the haughtiness of proud men. "To Him terrible among the kings of the earth." Terrible are the kings of the earth, but He is above all, that does terrify the kings of the earth. Be thou a king of the earth, and God will be to you terrible. How, will you say, shall I be a king of the earth? Rule the earth, and you will be a king of the earth. Do not therefore with desire of empire set before your eyes exceeding wide provinces, where you may spread abroad your kingdoms; rule thou the earth which you bear. Hear the Apostle ruling the earth: "I do not so fight as if beating air, but I chasten my body, and bring it into captivity, lest perchance preaching to other men, I myself become a reprobate." [1 Corinthians 9:26-27] ...
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 76:12 powerfully declares the absolute and terrifying sovereignty of God over all earthly rulers and powers. It asserts that the Lord, who dwells in Zion, possesses an unparalleled ability to dismantle the will and strength of princes and kings, demonstrating His ultimate authority and the futility of human opposition against His divine purposes. This verse stands as a climactic affirmation of God's awe-inspiring might and His just judgment against all who defy Him.
CONTEXT
Literary Context: Psalm 76 is a "Song of Ascent" and a psalm of victory and praise, often categorized as a psalm of Zion. It immediately follows a series of psalms that emphasize God's kingship and judgment. The preceding verses Psalms 76:1-9 describe God's dwelling in Zion, His renowned name in Judah, and His decisive victory where He breaks the weapons of war and puts mighty warriors into a deep sleep. Verse 12 serves as a climactic summary and theological conclusion to this display of divine power, emphasizing that the God who achieved such a victory is indeed "terrible" to the most powerful of human adversaries. It reinforces the theme of God as a mighty warrior who defends His people and judges their oppressors, bringing the psalm to a powerful crescendo of divine supremacy.
Historical & Cultural Context: While the specific historical event is not explicitly named, the overwhelming consensus among scholars points to the miraculous deliverance of Jerusalem from the Assyrian invasion under King Sennacherib, as vividly recounted in 2 Kings 19:35 and Isaiah 37:36. This event, where 185,000 Assyrian soldiers were struck down by the angel of the Lord overnight, perfectly illustrates God "cutting off the spirit of princes" and being "terrible to the kings of the earth." In the ancient Near East, kings were often seen as divine or semi-divine, wielding absolute power and commanding vast armies. This psalm, therefore, directly challenges that worldview by asserting that the God of Israel is supreme over all human monarchs, regardless of their perceived might or vast armies. It underscores the unique power of Yahweh in contrast to the often-brutal and arrogant rule of surrounding empires.
Key Themes: This verse contributes significantly to several major themes within Psalm 76 and the broader biblical narrative. Firstly, it powerfully underscores God's Unchallengeable Sovereignty, asserting that no earthly power, no matter how formidable, can stand against the Lord. His will is ultimate, and His authority transcends all human dominion, as seen in the declaration that He "cuts off the spirit" of rulers. Secondly, it highlights Divine Judgment on Arrogance, particularly the pride of those who oppose God and His people. The humbling of "princes" and "kings" serves as a stark warning against human hubris and a demonstration that God opposes the proud, as also emphasized in Proverbs 16:18. Thirdly, the term "terrible" (נוֹרָא, nora) emphasizes God's Awe-Inspiring Power and Majesty, not in a malevolent sense, but in a way that evokes profound reverence, dread, and worship. He is a God whose actions demand fear and respect from all, especially those in positions of authority, as also celebrated in Psalms 68:35. Finally, implicit in God's judgment of His enemies is His unwavering Protection and Vindication of His People and Holy City, Zion, affirming His covenant faithfulness.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey its profound message. Parallelism is evident, with the two clauses reinforcing each other: "He shall cut off the spirit of princes" is synthetically parallel to "[he is] terrible to the kings of the earth." The first clause describes God's specific action (cutting off spirit), while the second describes the resulting effect and His nature (being terrible to kings), broadening the scope to all earthly rulers. This parallelism amplifies the message of God's universal dominion. Metaphor is present in "cut off the spirit," which is not a literal cutting but a figurative act of divinely incapacitating or disempowering. This vivid imagery conveys the completeness of God's control over the inner resolve and external power of human leaders. The use of "terrible" (נוֹרָא, nora) is an example of Hyperbole in its effect on human perception, emphasizing the overwhelming nature of God's power and majesty, which is so immense it evokes a sense of holy dread and awe.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 76:12 resonates deeply with the overarching biblical theme of God's absolute sovereignty over all creation, including human governance. It affirms that earthly powers are not autonomous but are ultimately subject to the divine will. God is portrayed as the true King of kings, who raises up and casts down rulers according to His purposes, demonstrating that no human authority can thwart His plans or stand against His might. This truth provides immense comfort to God's people, assuring them that despite the apparent strength of oppressive regimes, the Lord is ultimately in control and will bring justice. It also serves as a perpetual warning to those in power, reminding them of their accountability to the supreme Ruler of the universe, whose judgment is inescapable.
REFLECTION AND APPLICATION
In a world often characterized by political turmoil, the rise and fall of nations, and the apparent dominance of powerful leaders, Psalms 76:12 offers a profound anchor for faith. It reminds believers that beneath the surface of human ambition and geopolitical maneuvering, God remains the ultimate sovereign. No dictator, no empire, no human ideology can ultimately stand against His will. This truth should inspire unwavering trust in God's providence, even when circumstances seem overwhelming. For those in positions of authority, the verse serves as a solemn warning: power is a stewardship, and accountability to the King of kings is inevitable. It calls leaders to humility, justice, and a recognition that their authority is derived from and subject to the Most High God. For all, it encourages a reverent awe of God's majesty and a commitment to living in light of His supreme rule, knowing that true security and hope are found only in Him.
Questions for Reflection
FAQ
What does it mean for God to "cut off the spirit of princes"?
Answer: To "cut off the spirit" (Hebrew: יִבְצֹר רוּחַ, yivtzor ruach) means that God can decisively and completely disempower, dismantle, or render ineffective the inner resolve, courage, strategic thinking, or even the very life force of human rulers. It's a comprehensive act of divine intervention that goes beyond mere physical defeat, affecting their will, plans, and capacity to act. This demonstrates God's absolute control over human authority, as seen in historical accounts where God directly intervened to humble proud rulers, such as Pharaoh in Exodus 14 or Nebuchadnezzar in Daniel 4.
Is God "terrible" in a negative or evil sense in this verse?
Answer: No. The Hebrew word translated "terrible" is נוֹרָא (nora), which means "awe-inspiring," "dreadful," "majestic," or "fear-inspiring" in a positive sense. It describes something so powerful, grand, and holy that it evokes profound reverence and holy fear. When applied to God, it speaks to His overwhelming majesty, His unchallengeable power, and His ability to execute justice and deliver His people. It's the kind of "fear" that leads to worship and submission, not terror in the sense of malevolence. This is consistent with other biblical passages that describe God's awesome power, such as Psalms 68:35.
How does this verse apply to modern leaders and governments?
Answer: Psalms 76:12 serves as a timeless reminder that all human authority, whether ancient kings or modern presidents, parliaments, or dictatorships, is ultimately subordinate to God's supreme sovereignty. No human power is absolute or beyond divine accountability. It implies that God can, and does, intervene in the affairs of nations, raising up and bringing down leaders according to His sovereign will and purposes, as stated in Daniel 2:21. For believers, it provides comfort that God is ultimately in control, even amidst political instability. For leaders, it's a solemn call to humility, justice, and a recognition that their power is a stewardship from God, for which they will ultimately give an account.
CHRIST-CENTERED FULFILLMENT
Psalms 76:12 finds its ultimate and most profound fulfillment in Jesus Christ, the true King of kings and Lord of lords. While the psalm speaks of God's past victories over earthly rulers, it foreshadows the definitive victory achieved by the Messiah. Jesus, through His death and resurrection, utterly "cut off the spirit" of the spiritual principalities and powers that held humanity captive, triumphing over them publicly on the cross, as declared in Colossians 2:15. His resurrection demonstrated His ultimate authority over death and sin, rendering the power of the "kings of the earth" (who condemned Him) utterly futile in the face of God's divine plan. The "terrible" (awe-inspiring) nature of God's power is perfectly embodied in Christ, who has been given "all authority in heaven and on earth" (Matthew 28:18). Every knee will one day bow to Him, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:9-11). He is the true ruler of the kings of the earth (Revelation 1:5), and His ultimate reign will see all earthly opposition crushed, culminating in His glorious return as the "King of Kings, and Lord of Lords" (Revelation 19:16).