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 reference to שׁבט as the shepherd's staff Psa 23:4; Mic 7:14, an instrument of despotism.

Verses 10-12
The poet closes with a practical application to the great of the earth of that which he has seen and heard. With ועתּה, καὶ νῦν (1Jo 2:28), itaque, appropriate conclusions are drawn from some general moral matter of face (e.g., Pro 5:7) or some fact connected with the history of redemption (e.g., Isa 28:22). The exhortation is not addressed to those whom he has seen in a state of rebellion, but to kings in general with reference to what he has prophetically seen and heard. שׁפטי ארץ are not those who judge the earth, but the judges, i.e., rulers (Amo 2:3, cf. 1:8), belonging to the earth, throughout its length or breadth. The Hiph. השׂכּיל signifies to show intelligence or discernment; the Niph. נוסר as a so-called ''Niph. tolerativum'', to let one's self be chastened or instructed, like נועץ Pro 13:10, to allow one's self to be advised, נדרשׁ Eze 14:3, to allow one's self to be sought, נמצא to allow one's self to be found, 1Ch 28:9, and frequently. This general call to reflection is followed, in 1Ch 28:11, by a special exhortation in reference to Jahve, and in Psa 2:12, in reference to the Son. עבדוּ and גּילוּ answer to each other: the latter is not according to Hos 10:5 in the sense of חילוּ Psa 96:9, but, - since “to shake with trembling” (Hitz.) is a tautology, and as an imperative גילו everywhere else signifies: rejoice, - according to Psa 100:2, in the sense of rapturous manifestation of joy at the happiness and honour of being permitted to be servants of such a God. The lxx correctly renders it: ἀγελλιᾶσθε αὐτῷ ἐν τρόμῳ. Their rejoicing, in order that it may not run to the excess of security and haughtiness, is to be blended with trembling (בּ as Zep 3:17), viz., with the trembling of reverence and self-control, for God is a consuming fire, Heb 12:28. The second exhortation, which now follows, having reference to their relationship to the Anointed One, has been missed by all the ancient versions except the Syriac, as though its clearness had blinded the translators, since they render בר, either בּר purity, chastity, discipline (lxx, Targ., Ital., Vulg.), or בּר pure, unmixed (Aq., Symm., Jer.: