TRV
Translation
King James Version
And when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and gat him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father.
KJV (with Strong's)
And when Ahithophel H302 saw H7200 that his counsel H6098 was not followed H6213, he saddled H2280 his ass H2543, and arose H6965, and gat him home H3212 to his house H1004, to his city H5892, and put his household H1004 in order H6680, and hanged H2614 himself, and died H4191, and was buried H6912 in the sepulchre H6913 of his father H1.
Complete Jewish Bible
When Achitofel saw that his advice was not being followed, he saddled his donkey, set out, and went home to his own city. After setting his house in order, he hanged himself; he died and was buried in his father's tomb.
Berean Standard Bible
When Ahithophel saw that his advice had not been followed, he saddled his donkey and set out for his house in his hometown. He put his affairs in order and hanged himself. So he died and was buried in his father’s tomb.
American Standard Version
And when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and gat him home, unto his city, and set his house in order, and hanged himself; and he died, and was buried in the sepulchre of his father.
World English Bible Messianic
When Ahithophel saw that his counsel was not followed, he saddled his donkey, and arose, and went home, to his city, and set his house in order, and hanged himself; and he died, and was buried in the tomb of his father.
Geneva Bible (1599)
Nowe when Ahithophel sawe that his counsell was not followed, he sadled his asse, and arose, and he went home vnto his citie, and put his houshold in order, and hanged him selfe, and dyed, and was buryed in his fathers graue.
Young's Literal Translation
And Ahithophel hath seen that his counsel was not done, and he saddleth the ass, and riseth and goeth unto his house, unto his city, and giveth charge unto his household, and strangleth himself, and dieth, and he is buried in the burying-place of his father.
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Commentary on 2 Samuel 17 verses 22–29
22 ¶ Then David arose, and all the people that were with him, and they passed over Jordan: by the morning light there lacked not one of them that was not gone over Jordan.
23 And when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and gat him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father.
24 Then David came to Mahanaim. And Absalom passed over Jordan, he and all the men of Israel with him.
25 And Absalom made Amasa captain of the host instead of Joab: which Amasa was a man's son, whose name was Ithra an Israelite, that went in to Abigail the daughter of Nahash, sister to Zeruiah Joab's mother.
26 So Israel and Absalom pitched in the land of Gilead.
27 And it came to pass, when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lodebar, and Barzillai the Gileadite of Rogelim,
28 Brought beds, and basons, and earthen vessels, and wheat, and barley, and flour, and parched corn, and beans, and lentiles, and parched pulse,
29 And honey, and butter, and sheep, and cheese of kine, for David, and for the people that were with him, to eat: for they said, The people is hungry, and weary, and thirsty, in the wilderness.
Here is, I. The transporting of David and his forces over Jordan, pursuant to the advice he had received from his friends at Jerusalem, Sa2 17:22. He, and all that were with him, went over in the night, whether in ferryboats, which probably always plied there, or through the fords, does not appear. But special notice is taken of this, that there lacked not one of them: none deserted him, though his distress was great, none staid behind sick or weary, nor were any lost or cast away in passing the river. Herein some make him a type of the Messiah, who said, in a difficult day, Of all that thou hast given me have I lost none. Having got over Jordan, he marched many miles forward to Mahanaim, a Levites' city in the tribe of Gad, in the utmost border of that tribe, and not far from Rabbah, the chief city of the Ammonites. This city, which Ishbosheth had made his royal city (Sa2 2:8), David now made his head-quarters, Sa2 17:24. And now he had time to raise an army wherewith to oppose the rebels and give them a warm reception.
II. The death of Ahithophel, Sa2 17:23. He died by his own hands, felo de se - a suicide. He hanged himself for vexation that his counsel was not followed; for thereby, 1. He thought himself slighted, and an intolerable slur cast upon his reputation for wisdom. His judgment always used to sway at the counsel-board, but now another's opinion is thought wiser and better than his. His proud heart cannot bear the affront; it rises and swells, and the more he thinks of it the more violent his resentments grow, till they bring him at last to this desperate resolve not to live to see another preferred before him. All men think him a wise man, but he thinks himself the only wise man; and therefore to be avenged upon mankind for not thinking so too, he will die, that wisdom may die with him. The world is not worthy of such an oracle as he is, and therefore he will make them know the want of him. See what real enemies those are to themselves that think too well of themselves, and what mischiefs those run upon that are impatient of contempt. That will break a proud man's heart that will not break a humble man's sleep. 2. He thought himself endangered and his life exposed. He concluded that, because his counsel was not followed, Absalom's cause would certainly miscarry, and then, whoever would find David's mercy, he concluded that he, who was the greatest criminal, and had particularly advised him to lie with his father's concubines, must be sacrificed to justice. To prevent therefore the shame and terror of a public and solemn execution, he does justice upon himself, and, after his reputation for wisdom, by this last act puts a far greater disgrace upon himself than Absalom's privy-council had put upon him, and answers his name Ahithophel, which signifies, the brother of a fool. Nothing indicates so much folly as self-murder. Observe, How deliberately he did it, and of malice prepense against himself; not in a heat, but he went home to his city, to his house, to do it; and, which is strange, took time to consider of it, and yet did it. And, to prove himself compos mentis - in his senses, when he did it, he first put his household in order, made his will as a man of sane memory and understanding, settled his estate, balanced his accounts; yet he that had sense and prudence enough to do this had not consideration enough to revoke the sentence his pride and passion had passed upon his own neck, nor so much as to suspend the execution of it till he saw the event of Absalom's rebellion. Now herein we may see, (1.) Contempt poured upon the wisdom of man. He that was more renowned for policy than any man played the fool with himself more abundantly. Let not the wise man glory in his wisdom, when he sees him that was so great an oracle dying as a fool dies. (2.) Honour done to the justice of God. When the wicked are thus snared in the work of their own hands, and sunk in a pit of their own digging, the Lord is known by the judgment which he executeth, and we must say, Higgaion, Selah; it is a thing to be marked and meditated upon, Psa 7:15, Psa 7:16. (3.) Prayer answered, and an honest cause served even by its enemies. Now, as David had prayed, Ahithophel's counsel was turned into foolishness to himself. Dr. Lightfoot supposes that David penned the 55th Psalm upon occasion of Ahithophel's being in the plot against him, and that he is the man complained of (Sa2 17:13) that had been his equal, his guide, and his acquaintance; and, if so, this was an immediate answer to his prayer there (Sa2 17:15): Let death seize upon them, and let them go down quickly into hell. Ahithophel's death was an advantage to David's interest; for had he digested that affront (as those must resolve often to do that will live in this world), and continued his post at Absalom's elbow, he might have given him counsel afterwards that might have been of pernicious consequence to David. It is well that that breath is stopped and that head laid from which nothing could be expected but mischief. It seems, it was not then usual to disgrace the dead bodies of self-murderers, for Ahithophel was buried, we may suppose honourably buried, in the sepulchre of his father, though he deserved no better than the burial of an ass. See Ecc 8:10.
III. Absalom's pursuit of his father. He had now got all the men of Israel with him, as Hushai advised, and he himself, at the head of them, passed over Jordan, Sa2 17:24. Not content that he had driven his good father to the utmost corner of his kingdom, he resolved to chase him out of the world. He pitched in the land of Gilead with all his forces, ready to give David battle, Sa2 17:26. Absalom made one Amasa his general (Sa2 17:25), whose father was by birth Jether, an Ishmaelite (Ch1 2:17), but by religion Ithra (as he is here called), an Israelite; probably he was not only proselyted, but, having married a near relation of David's, was, by some act of the state, naturalized, and is therefore called an Israelite. His wife, Amasa's mother, was Abigail, David's sister, whose other sister, Zeruiah, was Joab's mother (Ch1 2:16), so that Amasa was in the same relation to David that Joab was. In honour to his family, even while he was in arms against his father, Absalom made him commander-in-chief of all his forces. Jesse is here called Nahash, for many had two names; or perhaps this was his wife's name.
IV. The friends David met with in this distant country. Even Shobi, a younger brother of the royal family of the Ammonites, was kind to him, Sa2 17:27. It is probable that he had detested the indignity which his brother Hanun had done to David's ambassadors, and for that had received favours from David, which he now returned. Those that think their prosperity most confirmed know not but, some time or other, they may stand in need of the kindness of those that now lie at their mercy, and may be glad to be beholden to them, which is a reason why we should, as we have opportunity, do good to all men, for he that watereth shall be watered also himself, when there is occasion. Machir, the son of Ammiel, was he that maintained Mephibosheth (Sa2 9:4), till David eased him of that charge, and is now repaid for it by that generous man, who, it seems, was the common patron of distressed princes. Barzillai we shall hear of again. These, compassionating David and his men, now that they were weary with a long march, brought him furniture for his house, beds and basins, and provision for his table, wheat and barley, etc., Sa2 17:28, Sa2 17:29. He did not put them under contribution, did not compel them to supply him, much less plunder them; but in token of their dutiful affection to him, and their sincere concern for him in his present straits, of their own good will they brought in plenty of all that which he had occasion for. Let us learn hence to be generous and open-handed, according as our ability is, to all in distress, especially great men, to whom it is most grievous, and good men, who deserve better treatment; and see how God sometimes makes up to his people that comfort from strangers which they are disappointed of in their own families.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 22–29. Public domain.
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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
Ahithophel, King David's former trusted counselor, after his shrewd advice to Absalom was rejected in favor of Hushai's divinely orchestrated counter-counsel. This verse meticulously details Ahithophel's final, premeditated actions—returning home, settling his affairs, and taking his own life—culminating in his burial, serving as a stark testament to the devastating consequences of pride, thwarted ambition, and betrayal against God's sovereign plan.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of Ahithophel's demise is rich with literary devices that amplify its dramatic and theological impact. Irony is prominent, as Ahithophel, whose counsel was revered "as if one had inquired at the oracle of God" (2 Samuel 16:23), ultimately suffers death because his own counsel is rejected. This highlights the fallibility of even the most brilliant human wisdom when it opposes divine will. The rapid succession of verbs ("saddled," "arose," "gat him home," "put in order," "hanged," "died," "was buried") creates a sense of brevity and conciseness, emphasizing the swift and decisive nature of his final actions, almost like a summary judgment. Furthermore, the story employs foreshadowing and parallelism, particularly in its striking resemblance to the fate of Judas Iscariot, who also betrayed his master and died by hanging, suggesting a recurring biblical pattern regarding the consequences of betrayal and unrepentant pride.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ahithophel's suicide serves as a profound theological statement on the limits of human wisdom and the absolute sovereignty of God. His downfall is not merely a consequence of rejected advice but a direct result of God's intervention to preserve David and thwart Absalom's rebellion. This narrative underscores the truth that God's purposes will prevail, even when confronted by the most astute human strategies or the most heinous acts of betrayal. It also highlights the destructive power of pride and the despair that can consume those who place their ultimate trust in their own intellect or power rather than in divine providence. Ahithophel's tragic end stands as a stark warning against aligning oneself against God's chosen, demonstrating that divine judgment can manifest even through the choices and actions of individuals.
REFLECTION AND APPLICATION
Ahithophel's story offers sober lessons for contemporary believers. His tragic end reminds us of the profound danger of unchecked pride and the destructive consequences of allowing our self-worth to be tied solely to our perceived wisdom or success. When our plans are thwarted, or our counsel rejected, it can be tempting to succumb to despair, resentment, or even anger. However, Ahithophel's response—a complete surrender to self-destruction—serves as a powerful warning against such a path. Instead, we are called to cultivate humility, recognizing that true wisdom comes from God and that His plans, not ours, will ultimately prevail. His story also challenges us to examine our loyalties: are we truly serving God's purposes, or are we, like Ahithophel, driven by personal ambition and a willingness to betray for personal gain? Trusting in God's sovereignty, even when circumstances seem to defy our understanding or frustrate our best efforts, is essential for spiritual resilience and peace in a world where human plans often fail.
Questions for Reflection
FAQ
Why was Ahithophel's counsel considered so valuable?
Answer: Ahithophel's counsel was renowned for its exceptional shrewdness and strategic brilliance. The Bible explicitly states that "the counsel of Ahithophel, which he counselled in those days, was as if a man had inquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom" (2 Samuel 16:23). This indicates that his advice was consistently accurate, insightful, and almost prophetic in its effectiveness, making him an invaluable asset to any ruler. His plan to immediately pursue David and his weary men was indeed the most strategically sound move for Absalom to secure his rebellion, as detailed in 2 Samuel 17:1-4.
Was Ahithophel's suicide an act of despair or a calculated decision?
Answer: The biblical account strongly suggests Ahithophel's suicide was a calculated and deliberate decision rather than an impulsive act of despair. The verse states he "put his household in order" (2 Samuel 17:23), which implies he meticulously settled his affairs and prepared his family for his impending death. This level of foresight and planning indicates a chilling composure and a clear understanding of the consequences of his rejected counsel. He likely recognized that with his advice disregarded, Absalom's rebellion was doomed, and David, upon his return to power, would undoubtedly execute him for his profound betrayal. His suicide was a way to choose his own end rather than face certain execution and disgrace.
What is the significance of Ahithophel being buried in his father's sepulchre?
Answer: The detail that Ahithophel "was buried in the sepulchre of his father" (2 Samuel 17:23) is significant. Despite his act of betrayal against King David and his ignominious death by suicide, he still received a proper burial in his family's ancestral tomb. In ancient Israel, burial was a crucial aspect of honoring the dead and ensuring their place among their ancestors. To be denied burial was a severe disgrace. This detail suggests that, despite his actions, his family or community still afforded him the customary respect of a proper burial, perhaps out of tradition or a desire to maintain family honor, even if his personal honor was lost. It provides a final, somewhat poignant, touch to his tragic end.
CHRIST-CENTERED FULFILLMENT
The tragic narrative of Ahithophel, particularly his betrayal of King David and his subsequent suicide, serves as a profound Old Testament foreshadowing of the ultimate betrayal of the Son of David, Jesus Christ. Ahithophel, a trusted counselor, turned against his king, just as Judas Iscariot, a trusted disciple, betrayed Jesus. Both acts of betrayal were motivated by complex factors, yet both led to the betrayer's self-inflicted death by hanging, as recorded in Matthew 27:5. This striking parallel highlights a consistent biblical pattern: the severe consequences of rejecting and betraying God's anointed. However, the contrast is even more significant. While Ahithophel's counsel was thwarted by divine intervention to save David, Jesus willingly laid down His life, allowing the betrayal to fulfill God's redemptive plan, as He Himself declared in John 10:18. The rejection of Ahithophel's counsel led to his despair and death, but the rejection of Jesus by humanity, culminating in His crucifixion, led not to despair but to the ultimate victory over sin and death through His resurrection (Romans 6:9-10). Ahithophel's story, therefore, underscores the depths of human depravity and the destructive power of pride and betrayal, while simultaneously pointing to the greater narrative of Christ's perfect faithfulness, His willingness to endure betrayal, and His ultimate triumph that secures eternal life for all who trust in Him, as He is the "author and perfecter of our faith" (Hebrews 12:2).