TRV
Translation
King James Version
And they took Absalom, and cast him into a great pit in the wood, and laid a very great heap of stones upon him: and all Israel fled every one to his tent.
Complete Jewish Bible
They took Avshalom and threw him into a big pit in the forest and piled a big heap of stones over him. All Isra'el fled, each one to his tent.
Berean Standard Bible
They took Absalom, cast him into a large pit in the forest, and piled a huge mound of stones over him. Meanwhile, all the Israelites fled, each to his home.
American Standard Version
And they took Absalom, and cast him into the great pit in the forest, and raised over him a very great heap of stones: and all Israel fled every one to his tent.
World English Bible Messianic
They took Absalom, and cast him into the great pit in the forest, and raised over him a very great heap of stones. Then all Israel fled everyone to his tent.
Geneva Bible (1599)
And they tooke Absalom, and cast him into a great pit in the wood, and layed a mightie great heape of stones vpon him: and all Israel fled euery one to his tent.
Young's Literal Translation
and they take Absalom and cast him in the forest unto the great pit, and set up over him a very great heap of stones, and all Israel have fled--each to his tent.
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In the KJVVerse 8,496 of 31,102
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Commentary on 2 Samuel 18 verses 9–18
9 ¶ And Absalom met the servants of David. And Absalom rode upon a mule, and the mule went under the thick boughs of a great oak, and his head caught hold of the oak, and he was taken up between the heaven and the earth; and the mule that was under him went away.
10 And a certain man saw it, and told Joab, and said, Behold, I saw Absalom hanged in an oak.
11 And Joab said unto the man that told him, And, behold, thou sawest him, and why didst thou not smite him there to the ground? and I would have given thee ten shekels of silver, and a girdle.
12 And the man said unto Joab, Though I should receive a thousand shekels of silver in mine hand, yet would I not put forth mine hand against the king's son: for in our hearing the king charged thee and Abishai and Ittai, saying, Beware that none touch the young man Absalom.
13 Otherwise I should have wrought falsehood against mine own life: for there is no matter hid from the king, and thou thyself wouldest have set thyself against me.
14 Then said Joab, I may not tarry thus with thee. And he took three darts in his hand, and thrust them through the heart of Absalom, while he was yet alive in the midst of the oak.
15 And ten young men that bare Joab's armour compassed about and smote Absalom, and slew him.
16 And Joab blew the trumpet, and the people returned from pursuing after Israel: for Joab held back the people.
17 And they took Absalom, and cast him into a great pit in the wood, and laid a very great heap of stones upon him: and all Israel fled every one to his tent.
18 Now Absalom in his lifetime had taken and reared up for himself a pillar, which is in the king's dale: for he said, I have no son to keep my name in remembrance: and he called the pillar after his own name: and it is called unto this day, Absalom's place.
Here is Absalom quite at a loss, at his wit's end first, and then at his life's end. He that began the fight, big with the expectation of triumphing over David himself, with whom, if he had had him in his power, he would not have dealt gently, is now in the greatest consternation, when he meets the servants of David, Sa2 18:9. Though they were forbidden to meddle with him, he durst not look them in the face; but, finding they were near him, he clapped spurs to his mule and made the best of his way, through thick and thin, and so rode headlong upon his own destruction. Thus he that fleeth from the fear shall fall into the pit, and he that getteth up out of the pit shall be taken in the snare, Jer 48:44. David is inclined to spare him, but divine justice passes sentence upon him as a traitor, and sees it executed - that he hang by the neck, be caught alive, be embowelled, and his body dispose of disgracefully.
I. He is hanged by the neck. Riding furiously, neck or nothing, under the thick boughs of a great oak which hung low and had never been cropped, either the twisted branches, or some one forked bough of the oak, caught hold of his head, either by his neck, or, as some think, by his long hair, which had been so much his pride, and was now justly made a halter for him, and there he hung, so astonished that he could not use his hands to help himself or so entangled that his hands could not help him, but the more he struggled the more he was embarrassed. This set him up for a fair mark to the servants of David, and he had the terror and shame of seeing himself thus exposed, while he could do nothing for his own relief, neither fight nor fly. Observe concerning this, 1. That his mule went away from under him, as if glad to get clear of such a burden, and resign it to the ignominious tree. Thus the whole creation groans under the burden of man's corruption, but shall shortly be delivered from its load, Rom 8:21, Rom 8:22. 2. The he hung between heaven and earth, as unworthy of either, as abandoned of both; earth would not keep him, heaven would not take him, hell therefore opens her mouth to receive him. 3. That this was a very surprising unusual thing. It was fit that it should be so, his crime being so monstrous: if, in his flight, his mule had thrown him, and left him half-dead upon the ground, till the servants of David had come up and dispatched him, the same thing would have been done as effectually; but that would have been too common a fate for so uncommon a criminal. God will here, as in the case of those other rebels, Dathan and Abiram, create a new thing, that it may be understood how much this man has provoked the Lord, Num 16:29, Num 16:30. Absalom is here hung up, in terrorem - to frighten children from disobedience to their parents. See Pro 30:17.
II. He is caught alive by one of the servants of David, who goes directly and tells Joab in what posture he found that archrebel, Sa2 18:10. Thus was he set up for a spectacle, as well as a mark, that the righteous might see him and laugh at him (Psa 52:6), while he had this further vexation in his breast, that of all the friends he had courted and confided in, and thought he had sure in his interest, though he hung long enough to have been relieved, yet he had none at hand to disentangle him. Joab chides the man for not dispatching him (Sa2 18:11), telling him, if he had given that bold stroke, he would have rewarded him with ten half-crowns and a girdle, that is, a captain's commission, which perhaps was signified by the delivery of a belt or girdle; see Isa 22:21. But the man, though zealous enough against Absalom, justified himself in not doing it: "Dispatch him!" says he, "not for all the world: it would have cost my head: and thou thyself wast witness to the king's charge concerning him (Sa2 18:12), and, for all thy talk, wouldst have been my prosecutor if I had done it," Sa2 18:13. Those that love the treason hate the traitor. Joab could not deny this, nor blame the man for his caution, and therefore makes him no answer, but breaks off the discourse, under colour of haste (Sa2 18:14): I may not tarry thus with thee. Superiors should consider a reproof before they give it, lest they be ashamed of it afterwards, and find themselves unable to make it good.
III. He is (as I may say) embowelled and quartered, as traitors are, so pitifully mangled is he as he hangs there, and receives his death in such a manner as to see all its terrors and feel all its pain. 1. Joab throws three darts into his body, which put him, no doubt, to exquisite torment, while he is yet alive in the midst of the oak, Sa2 18:14. I know not whether Joab can be justified in this direct disobedience to the command of his sovereign; was this to deal gently with the young man? Would David have suffered him to do it if he had been upon the spot? Yet this may be said for him, that, while he broke the order of a too indulgent father, he did real service both to his king and country, and would have endangered welfare of both if he had not done it. Salus populi suprema lex - The safety of the people is the supreme law. 2. Joab's young men, ten of them, smite him, before he is dispatched, Sa2 18:15. They surrounded him, made a ring about him in triumph, and then smote him and slew him. So let all they enemies perish, O Lord! Joab hereupon sounds a retreat, Sa2 18:16. The danger is over, now that Absalom is slain; the people will soon return to their allegiance to David, and therefore no more blood shall be spilt; no prisoners are taken, to be tried as traitors and made examples; let every man return to his tent; they are all the king's subjects, all his good subjects again.
IV. His body is disposed of disgracefully (Sa2 18:17, Sa2 18:18): They cast it into a great pit in the wood; they would not bring it to his father (for that circumstance would but have added to his grief), nor would they preserve it to be buried, according to his order, but threw it into the next pit with indignation. Now where is the beauty he had been so proud of and for which he had been so much admired? Where are his aspiring projects, and the castles he had built in the air? His thoughts perish, and he with them. And, to signify how heavy his iniquity lay upon his bones, as the prophet speaks (Eze 32:27), they raised a great heap of stones upon him, to be a monument of his villany, and to signify that he ought to have been stoned as a rebellious son, Deu 21:21. Travelers say that the place is taken note of to this day, and that it is common for passengers to throw a stone to this heap, with words to this purport: Cursed be the memory of rebellious Absalom, and cursed for ever be all wicked children that rise up in rebellion against their parents. To aggravate the ignominy of Absalom's burial, the historian takes notice of a pillar he had erected in the valley of Kidron, near Jerusalem, to be a monument for himself, and keep his name in remembrance (Sa2 18:18), at the foot of which, it is probable, he designed to be buried. What foolish insignificant projects do proud men fill their heads with! And what care do many people take about the disposal of their bodies, when they are dead, that have no care at all what shall become of their precious souls! Absalom had three sons (Sa2 14:27), but, it seems, now he had none; God had taken them away by death; and justly is a rebellious son written childless. To make up the want, he erects this pillar for a memorial; yet in this also Providence crosses him, and a rude heap of stones shall be his monument, instead of this marble pillar. Thus those that exalt themselves shall be abased. His care was to have his name kept in remembrance, and it is so, to his everlasting dishonour. He could not be content in the obscurity of the rest of David's sons, of whom nothing is recorded but their names, but would be famous, and is therefore justly made for ever infamous. The pillar shall bear his name, but not to his credit; it was designed for Absalom's glory, but proved Absalom's folly.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–18. Public domain.
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Ambrose of MilanAD 397
Letter 28.2
And what shall I say of Peter who at the sixth hour went up upon the house-top, and there learnt the mystery of the baptism of the Gentiles. But the homicide Absalom had reared for himself a pillar in the King's dale, and then, after his death, he was cast into a great pit. So then the saints ascend unto the Lord, the wicked descend to crime; the saints are on the mountains, the wicked in the valleys; For God is the God of the hills, not of the plains.
Augustine of HippoAD 430
THE CORRECTION OF THE DONATISTS 8.32
But they, as we have sometimes said before in other places, do not charge themselves with what they do to us; while, on the other hand, they charge us with what they do to themselves. For which of our party is there who would desire, I do not say that one of them should perish but should even lose any of his possessions? But if the house of David could not earn peace on any other terms except that Absalom his son should have been slain in the war which he was waging against his father, although he had most carefully given strict injunctions to his followers that they should use their utmost endeavors to preserve him alive and safe, that his paternal affection might be able to pardon him on his repentance, what remained for him except to weep for the son that he had lost and to console himself in his sorrow by reflecting on the acquisition of peace for his kingdom?
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
2 Samuel 18:17 provides a stark and definitive account of Absalom's ignominious burial following his death in the Wood of Ephraim. This verse details how the rebellious son of King David was unceremoniously thrown into a large pit and covered with an immense pile of stones, a burial practice signifying public disgrace and condemnation rather than honor. The passage concludes by noting the immediate and complete dispersal of Absalom's forces, marking the decisive end of his insurrection against his father's throne and the restoration of order.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of 2 Samuel 18:17 employs several potent literary devices to underscore the gravity and finality of Absalom's demise. Irony is profoundly evident: Absalom, who had audaciously erected a monument for himself in the King's Valley to perpetuate his name and legacy (2 Samuel 18:18), receives instead an ignominious burial marked by a "heap of stones" that served as a monument of disgrace and condemnation rather than honor. This stark contrast powerfully underscores the futility of human ambition and self-exaltation when pursued apart from divine favor and legitimate authority. Symbolism is also key, with the "great pit" and "heap of stones" serving as powerful symbols of condemnation, public rejection, and the dire consequences of rebellion. The pit symbolizes a descent into oblivion and dishonor, while the stones symbolize judgment, a permanent mark of infamy, and a communal curse. The swift dispersal of "all Israel" functions as a metonymy for the complete and immediate collapse of Absalom's entire rebellious movement, demonstrating the inherent fragility of a kingdom built on treachery and disloyalty once its figurehead is removed.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Samuel 18:17 offers profound theological insights into the nature of divine justice and the inevitable consequences of human rebellion against established authority, both human and divine. Absalom's ignominious end serves as a stark and sobering reminder that while God may, for a time, permit human sin and rebellion to unfold, His ultimate justice and sovereign order will always prevail. The disgraceful burial underscores the biblical truth that those who seek power through violence, treachery, and self-exaltation will ultimately face humiliation, destruction, and a legacy of shame. It powerfully reinforces the timeless biblical principle that pride precedes a fall, and that true authority, lasting peace, and genuine honor come from humble submission to God's ordained order and His chosen leaders, not from human ambition or illicit usurpation. This tragic outcome for Absalom stands as a powerful testament to the destructive and corrosive nature of sin, particularly rebellion against both divine and human authority, and the inevitable judgment that follows in its wake.
REFLECTION AND APPLICATION
The stark reality of Absalom's end in 2 Samuel 18:17 compels us to deeply reflect on the insidious dangers of unchecked ambition, destructive pride, and the corrosive nature of rebellion. Absalom's story serves as a timeless and potent warning that pursuing personal glory or power through illegitimate means, even against those whom we are called to honor and obey, inevitably leads to devastating consequences, both personally and for the broader community. It challenges us to critically examine our own hearts and motivations: are we seeking to build our own transient kingdom, or are we humbly submitting to God's sovereign will and His appointed authorities, recognizing that all true authority ultimately derives from Him? The verse also profoundly reminds us that while sin may offer temporary gratification or a perceived advantage, its ultimate wages are always destructive, leading to a spiritual "pit" of disgrace, separation, and profound regret. We are therefore called to cultivate humility, to demonstrate respect for legitimate authority (even imperfect ones), and to strive to live lives that consistently honor God, knowing that true honor and lasting legacy come from Him alone, not from self-exaltation or the fleeting acclaim of the world.
Questions for Reflection
FAQ
Why was Absalom buried in such a disgraceful way, especially given he was the king's son?
Answer: Despite his royal lineage, Absalom was buried in a manner reserved for criminals or those under a curse because he was considered a traitor and a rebel against God's anointed king, David. His actions had plunged the nation into a devastating civil war, causing immense suffering, bloodshed, and national division. The "great pit" and "heap of stones" were not merely a hasty burial but a deliberate and symbolic act of public condemnation, denying him the honor typically afforded royalty or even a common Israelite. This ignominious burial served as a stark warning to anyone else contemplating rebellion against the legitimate monarchy and ensured that his memory would be associated with infamy, not honor. It mirrored the treatment of Achan after his grievous sin against the community, as described in Joshua 7:26, solidifying his status as one accursed.
What is the significance of "all Israel fled every one to his tent"?
Answer: This phrase signifies the immediate, decisive, and complete collapse of Absalom's rebellion. "All Israel" in this specific context refers to the forces and factions that had rallied behind Absalom's usurping cause. Once their charismatic but flawed leader was dead, the rebellious army lost its cohesion, morale, and purpose. "Fled every one to his tent" is a common idiomatic expression in the Old Testament, indicating that the soldiers dispersed rapidly and returned to their homes, effectively ending the military campaign and the civil war. It marks the swift and definitive end of Absalom's short-lived, illegitimate kingdom and paves the way for King David's return to Jerusalem and the restoration of his legitimate, divinely appointed rule.
CHRIST-CENTERED FULFILLMENT
The ignominious burial of Absalom in 2 Samuel 18:17, a monument of disgrace for a self-exalting rebel, stands in profound and striking contrast to the ultimate fate of the true King, Jesus Christ. Absalom sought a kingdom through violence, treachery, and human ambition, leading only to his own destruction and a shameful, unhallowed end. His death brought a temporary cessation of chaos, but his legacy was one of rebellion and personal tragedy. In stark contrast, Jesus, the Son of David and the promised Messiah, came not to seize a throne through force or human will, but to lay down His life in ultimate humility and perfect obedience to God's divine will (Philippians 2:5-8). His "burial" was not one of disgrace or condemnation, but a temporary sojourn in the tomb, a necessary step leading to a glorious and triumphant resurrection that utterly conquered sin, death, and the grave (Matthew 28:5-6). Unlike Absalom's fleeting and self-serving kingdom, Christ's kingdom is eternal, unshakable, and founded on righteousness, justice, and perfect peace (Hebrews 12:28). Absalom's rebellion brought division, bloodshed, and death; Christ's ultimate sacrifice on the cross and His glorious resurrection bring reconciliation, forgiveness, and eternal life to all who believe in Him, ushering in a reign of peace and grace that infinitely surpasses any earthly kingdom or human ambition (Colossians 1:19-20). Thus, Absalom's shameful end underscores the futility and destructive nature of human rebellion and powerfully points forward to the glorious triumph of God's true King, whose humility led to ultimate exaltation and whose death brought life to a fallen world.