The meaning and purpose of any passage of Scripture arise first and foremost from its context. Scholars have recognized that David’s swan song in 2 Samuel 23:1-7 resides within a chiastic structure in the final chapters of the books of Samuel. Grace Ko identifies six elements to the chiasm, which include two narratives, two lists of warriors, and two poems:

A:        Famine: Divine Judgement on Saul’s sin (21:1-14)

            B         List of David’s warriors (21:15-22)

                        C         David’s Song of Thanksgiving (22:1-51)

                        C’        David’s last words (23:1-7)

            B’        List of David’s warriors (23:8-39)

A’        Plague: Divine punishment on David’s sin (24:1-25)^[1]

The form and structure of Samuel’s conclusion shed light on the purpose of the books of Samuel as a whole and, in turn, provide insight into the purpose of David’s swan song. The outer tier of the chiasm focuses on the consequences of unrighteous kingship, while the middle tier highlights God’s providence and involvement in building the kingdom of Israel. However, the core of the chiasm consists of two Davidic poems that fully integrate Yahweh’s involvement. According to Ko, the chiastic core celebrates Yahweh’s attributes, commemorates Yahweh’s election of David, and spells out the ideal attributes of kingship: justice and righteousness.^[2] The attributes of kingship provide the foundation for the purpose of David’s swan song. Accordingly, in agreement with David Tsumura, the purpose of David’s final words is to declare that “if his successors are guided by righteous principles of government, his dynasty, under the blessing of God, will be established and prosper.”^[3]

 David’s swan song is a short poem that is long on metaphors, and the poetic devices of David’s swan song, at times, provide relational connections to ancient Near Eastern literature that enhance the meaning of the text. According to Tsumura, the long title in verse 1 parallels certain Egyptian poetry such as “The Great Hymn to the Aten,” and the noun “raised” likely refers to David’s divine inauguration to kingship.^[4] The phrase, “word is on my tongue,” in verse 2 is also an important poetic literary device.^[5] P. Kyle McCarter explains that David’s language suggests that he is  representing himself as a prophet communicating a message to the whole nation of Israel.^[6] Additionally, according to Arnold Anderson, the metaphors in verse 3 appear rather self-evident as the author uses the word “Rock” to metaphorically refer to God in the restatement of the second line and uses the “fear of God”  to suggest living in a relationship of awe with Yahweh in the final line of the verse.^[7]

The central metaphor of the poem occurs in verse 3 with a comparison between a just rulership and the light, the sun, and the rain in verse 4. The author states that the ruler “dawns on them like the morning light, like the sun shining forth on a cloudless morning, like rain that makes grass to sprout from the earth” (Judg 23:4). The metaphorical meaning is apparent. Just rulers provide the same beneficial influence upon followers as the sun and rain provide to grass; both the followers and the grass thrive. Importantly, McCarter explains that strong connections exist between the concept of kingship and the imagery of the sun within the thematic content of the ancient Near East.^[8] For example, in Egyptian literature, a hymn to Amon-re states, “The lord of rays, who makes brilliance…, who extends his arms to him whom he loves, (but) his enemy is consumed by a flame.”^[9] Additionally, McCarter notes that in Ugaritic correspondence Hittite kings are referred to using the title “Sun.”^[10] Finally, Mesopotamian literature also provides similar imagery. In the Code of Hammurabi, the Babylonian king says to “rise like the sun over the black-headed (people), and light up the land,” for the king is “the sun of Babylon, who causes light to go forth over the lands of Sumer and Akkad.”^[11]

Additional references regarding the role of the king in the ancient Near East and how the ancient kings perceived themselves also informs the discussion. Jeffrey Niehaus explains that in Egypt Ra, the sun god, was both creator and king, and Egypt’s solar god was considered a good shepherd.^[12] Furthermore, in Sumerian and Babylonian literature, kingship had its roots in the concept of a god who takes on the role of a shepherd.^[13]

1 & 2 Samuel_ An Introduction And Survey

In sum, kingship in the ancient Near East had overtones of both the sun as a source of life and as a shepherd who protected the flock. It is within the context of just rulership that Tsumura asserts that verse 5 refers to the eternal covenant God made with David in 2 Samuel 7, “an everlasting covenant, ordered in all things and secure” (2 Sam 23:5). Alternatively, verses 6-7 contrast righteous kingship by using the metaphorical language of thorns, irons, spears, and an all-consuming fire. According to David Firth, the termבְּלִיַּ֫עַל  personifies wickedness and contrasts with righteousness, and בְּלִיַּ֫עַל is also like thorns that cannot be grasped by a human hand without pain, which contrasts with the sprouting or growth that results from the leadership of a righteous king.^[14] The ultimate outcomes of the unjust rulers were dealt with using an iron and shaft, which merismatically refers to the weapon necessary to overtake the wickedness of a ruler whose is destined to be consumed by fire.^[15]

It is now evident how comparative analysis affects the reading of David’s song. Rulers in the ancient Near East were considered the source of life. Like the morning sunshine upon a rosebud trying to bloom, the leader’s role was to be a source of nourishment that facilitated growth. Like the rain falling upon a newly planted seed trying desperately to crack open its hard, dry shell, the ruler provides the resources necessary for followers to thrive. Like the original occupation of King David, the leaders become the shepherd, the protector, and the servant. It is just such a Servant who will eventually fulfill the everlasting covenant that brings order and security in all things now and forever.

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[1] Grace Ko, “2 Samuel 21-24: A Theological Reflection on Israel’s Kingship,” Old Testament Essays 31, no. 1 (2018): 114–116.

[2] Ibid., 128–129.

[3] David Toshio Tsumura, The Second Book of Samuel, ed. E. J. Young, R. K. Harrison, and Robert L. Hubbard, New International Commentary on the Old and New Testament (Grand Rapids: William B. Eerdmans, 2019), 323. See also Samuel Driver, Notes on the Hebrew Text and the Topography of the Book of Samuel (Oxford: Clarendon, 1913), 361–362.

[4] Tsumura, The Second Book of Samuel, 324.

[5] Unless otherwise noted, all biblical passages referenced are in the English Standard Version (Wheaton: Crossway, 2008).

[6] P. Kyle McCarter, II Samuel, vol. 9 of The Anchor Yale Bible Commentaries (Garden City, New York: Anchor Bible, 1984), 480–481.

[7] Arnold A. Anderson, 2 Samuel, vol. 11 of Word Biblical Commentary (Dallas: Word, 1989), 325.

[8] McCarter, II Samuel, 9:484.

[9] James Bennett Pritchard, The Ancient Near Eastern Texts Relating to the Old Testament, 3rd ed. with Supplement. (Princeton: Princeton University, 1969), 365.

[10] McCarter, II Samuel, 9:484.

[11] Pritchard, The Ancient Near Eastern Texts Relating to the Old Testament, 164.

[12] Jeffrey J. Niehaus, Ancient Near Eastern Themes in Biblical Theology (Grand Rapids: Kregel Academic & Professional, 2008), 34–35.

[13] Ibid., 41–50.

[14] David G. Firth, 1 and 2 Samuel (Downers Grove: InterVarsity Press, 2009), 528.

[15] Ibid.

Bibliography

• Anderson, Arnold A. 2 Samuel. Vol. 11 of Word Biblical Commentary. Dallas: Word, 1989.
• Driver, Samuel. Notes on the Hebrew Text and the Topography of the Book of Samuel. Oxford: Clarendon, 1913.
• Firth, David G. 1 and 2 Samuel. Downers Grove: InterVarsity Press, 2009.
• Ko, Grace. “2 Samuel 21-24: A Theological Reflection on Israel’s Kingship.” Old Testament Essays 31, no. 1 (2018): 114–134.
• McCarter, P. Kyle. II Samuel. Vol. 9 of The Anchor Yale Bible Commentaries. Garden City, New York: Anchor Bible, 1984.
• Niehaus, Jeffrey J. Ancient Near Eastern Themes in Biblical Theology. Grand Rapids: Kregel Academic & Professional, 2008.
• Pritchard, James Bennett. The Ancient Near Eastern Texts Relating to the Old Testament. 3rd ed. with Supplement. Princeton: Princeton University, 1969.
• Tsumura, David Toshio. The Second Book of Samuel. Edited by E. J. Young, R. K. Harrison, and Robert L. Hubbard. New International Commentary on the Old and New Testament. Grand Rapids: William B. Eerdmans, 2019.