2 Samuel 17 23

2 Samuel 17:23 kjv

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.

2 Samuel 17:23 nkjv

Now when Ahithophel saw that his advice was not followed, he saddled a donkey, and arose and went home to his house, to his city. Then he put his household in order, and hanged himself, and died; and he was buried in his father's tomb.

2 Samuel 17:23 niv

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 house in order and then hanged himself. So he died and was buried in his father's tomb.

2 Samuel 17:23 esv

When Ahithophel saw that his counsel was not followed, he saddled his donkey and went off home to his own city. He set his house in order and hanged himself, and he died and was buried in the tomb of his father.

2 Samuel 17:23 nlt

When Ahithophel realized that his advice had not been followed, he saddled his donkey, went to his hometown, set his affairs in order, and hanged himself. He died there and was buried in the family tomb.

2 Samuel 17 verses

2 Samuel 17 23 Meaning

Second Samuel chapter 17 verse 23 records the self-inflicted death of Ahithophel, one of David's chief counselors who defected to Absalom's rebellion. Having offered critical, but ruthless, military advice that would have certainly defeated King David, Ahithophel's counsel was divinely overturned in favor of Hushai's less effective, delaying strategy. When Ahithophel perceived that his wise and militarily superior plan was rejected and knew that God was opposing Absalom's cause, thereby ensuring the rebellion's ultimate failure and his own impending judgment as a traitor, he meticulously arranged his personal and family affairs before taking his own life by hanging himself, after which he was buried in his ancestral tomb. This act underscores the futility of even brilliant human wisdom when it contends against the sovereign will of God.

2 Samuel 17 23 Context

Second Samuel chapter 17 is a pivotal turning point in Absalom's rebellion against King David. Ahithophel, famed for his strategic brilliance, offers counsel to Absalom: immediate pursuit of David, capitalizing on his weariness and capturing him before he can regroup. This counsel was militarily sound and presented the best chance for Absalom's success. However, God, through His providence, frustrated this counsel. David's loyal ally, Hushai, infiltrated Absalom's inner circle as a double agent and offered alternative advice – a delaying strategy involving gathering all of Israel and leading a large-scale battle. Though seemingly grand, this advice was militarily inferior for the immediate objective. The crucial element of this passage is found in 2 Samuel 17:14, where it states, "For the LORD had purposed to defeat the good counsel of Ahithophel, so that the LORD might bring harm upon Absalom." Ahithophel, observing his divinely insightful, yet humanly conceived, counsel being rejected by Absalom and the rebellious faction, immediately understood that God was fighting against Absalom and that the rebellion was doomed. Realizing the certain downfall of Absalom and the inevitable judgment for his own treason, he meticulously chose his tragic fate.

2 Samuel 17 23 Word analysis

• When Ahithophel saw: When Ahithophel saw (va-yar' Ahitophel, וַיַּרְא אֲחִיתֹפֶל) – Highlights Ahithophel's sharp perception. He discerned the implications of the counsel's rejection, understanding it as a sign of divine intervention and a sealed fate for Absalom's rebellion and, by extension, himself. This isn't merely observing but understanding the gravity of the situation.
• that his counsel: his counsel (atsato, עֲצָתוֹ) – Refers to Ahithophel's advice to Absalom (2 Sam 17:1-3) which was described as being "as if one consulted the oracle of God" (2 Sam 16:23). This emphasizes the immense personal pride and intellectual investment Ahithophel had in his advice, making its rejection a profound humiliation and signal of utter failure.
• was not followed: was not followed (lo' na'asah, לֹא נַעֲשָׂתָה) – Lit. "was not done" or "was not made." This passive construction directly implies an external force prevented it, specifically God's hand as stated in 2 Samuel 17:14. It highlights the divine override of human will and wisdom.
• he saddled his donkey: he saddled his donkey (vayakh'bosh 'eth-hakh'amor, וַיַּחֲבֹשׁ אֶת־הַחֲמוֹר) – This indicates a deliberate, unhurried, and premeditated action. It was not a spontaneous outburst of despair, but a calculated and final decision made after deep reflection on the dire consequences.
• and arose and went to his house, to his city: to his city ('iro, עִירוֹ) – Specifically identified as Giloh in 2 Samuel 15:12. This detail shows his desire to die and be buried in his homeland, among his people, perhaps out of a last shred of dignity or concern for his family's reputation and inheritance. It speaks to a carefully planned exit from life.
• and he put his household in order: put his household in order (vayetzav leveyto, וַיְצַו לְבֵיתוֹ) – Lit. "he commanded his house" or "he set orders concerning his house." This signifies a meticulous disposition of his affairs – probably arranging his will, securing provisions for his family, and preparing for his own demise. This emphasizes the premeditated nature of his suicide and his lingering concern for his family despite his personal despair.
• and hanged himself: hanged himself (vayiti'chal, וַיִּתָּחֵל) – This method of death is stark and brings immediate parallels to Judas Iscariot in the New Testament (Matt 27:5). It carried a connotation of public shame and ignominy in ancient cultures, particularly for those guilty of serious offenses. For a highly esteemed counselor, this was a particularly grievous and humiliating end.
• and so he died: and so he died (vayyamot, וַיָּמֹת) – A blunt, conclusive statement. His brilliant life, full of wisdom and influence, ended in this self-destructive manner.
• and was buried in the tomb of his father: in the tomb of his father (biqevar 'aviv, בְּקֶבֶר אָבִיו) – Despite his act of treason and suicide, he was granted a conventional burial in his family's grave. This detail shows that his family (or the community) did not fully reject him or deny him a proper burial rite, perhaps indicating a respect for his past position or a final mercy. This contrasts with the complete dishonor sometimes accorded to criminals or those outside community bounds.

2 Samuel 17 23 Bonus section

Ahithophel is traditionally considered to be the grandfather of Bathsheba, linking David's earlier sin with the bitter betrayal in his own household (2 Sam 11:3 identifies Eliam as Bathsheba's father; 2 Sam 23:34 lists Ahithophel the Gilonite as Eliam's father). If this link is correct, Ahithophel's rebellion against David gains another layer of personal motivation, potentially stemming from the dishonor brought upon his granddaughter and family by David's adultery and Uriah's murder. This personal vendetta could fuel the ruthlessness of his advice to Absalom, particularly his counsel to publicly defile David's concubines (2 Sam 16:20-22), which served to publicly establish Absalom's reign and make reconciliation impossible for David, while also possibly avenging Bathsheba's defilement through a mirror act of public humiliation. His despair upon the rejection of his counsel, then, could be understood not just as wounded pride but as the realization that his deeply personal revenge, disguised as strategic advice, would also fail, signaling God's continued favor for David.

2 Samuel 17 23 Commentary

Ahithophel's suicide is one of the most poignant and somber events in the Books of Samuel, illustrating the ultimate futility of human wisdom when it attempts to thwart divine providence. His counsel was acknowledged as remarkably insightful, "as if one consulted the oracle of God" (2 Sam 16:23), and his strategic plan to pursue David immediately was militarily sound and likely to succeed. However, God had determined to preserve David and bring judgment upon Absalom. By causing Absalom to reject Ahithophel's good advice in favor of Hushai's less effective scheme (2 Sam 17:14), God sovereignly intervened. Ahithophel's acute intellect, which enabled him to offer such profound counsel, also allowed him to immediately discern the implication: God was against Absalom, and the rebellion would fail. Recognizing his position as a primary conspirator would inevitably lead to his execution, coupled with immense pride, wounded honor, and perhaps shame, he meticulously planned his death. The act of "setting his household in order" speaks volumes about his deliberate choice, ensuring his family's welfare before his demise. His method of death by hanging, along with the detailed preparations, presents a striking parallel to Judas Iscariot (Matt 27:5), both betrayers of a king/Messiah who met a similar end in despair. His burial in his father's tomb highlights that even in disgrace, some form of societal order and familial continuity persisted, perhaps serving as a grim testament to the enduring bonds of lineage even amidst profound personal failure. This narrative powerfully communicates that even the wisest human plans are subject to the will of God, and opposition to His purposes leads to destruction.