a native of Giloh, who, after having been David’s counsellor, joined in the rebellion of Absalom, and assisted him with his advice. Hushai, the friend of David, was employed to counteract the counsels of Ahithophel, and to deprive Absalom, under a pretence of serving him, of the advantage that was likely to result from the measures which he proposed. One of these measures was calculated to render David irreconcilable, and was immediately adopted; and the other to secure, or to slay him. Before the last counsel was followed, Hushai’s advice was desired; and he recommended their assembling together the whole force of Israel, putting Absalom at their head, and overwhelming David by their number. The treacherous counsel of Hushai was preferred to that of Ahithophel; with which the latter being disgusted he hastened to his house at Giloh, where he put an end to his life. He probably foresaw Absalom’s defeat, and dreaded the punishment which would be inflicted on himself as a traitor, when David was resettled on the throne, A.M. 2981. B.C. 1023.
Ahith´ophel (brother of foolishness), the very singular name of a man who, in the time of David, was renowned throughout all Israel for his worldly wisdom. He is, in fact, the only man mentioned in the Scriptures as having acquired a reputation for political sagacity among the Jews; and they regarded his counsels as oracles (2Sa 16:23). He was of the council of David; but was at Giloh, his native place, at the time of Absalom’s revolt, whence he was summoned to Jerusalem; and it shows the strength of Absalom’s cause in Israel that a man so capable of foreseeing results, and of estimating the probabilities of success, took his side in so daring an attempt (2Sa 15:12). The news of this defection appears to have occasioned David more alarm than any other single incident in the rebellion. He earnestly prayed God to turn the sage counsel of Ahithophel ’to foolishness’ (probably alluding to his name); and being immediately after joined by his old friend Hushai, he induced him to go over to Absalom with the express view that he might be instrumental in defeating the counsels of this dangerous person (2Sa 15:31-37). Psalms 55 is supposed to contain (Psa 55:12-14) a further expression of David’s feelings at this treachery of one whom he had so completely trusted, and whom he calls, ’My companion, my guide, and my familiar friend.’ The detestable advice which Ahithophel gave Absalom to appropriate his father’s harem, committed him absolutely to the cause of the young prince, since after that he could hope for no reconcilement with David (2Sa 16:20-23). His proposal as to the conduct of the war undoubtedly indicated the best course that could have been taken under the circumstances; and so it seemed to the council, until Hushai interposed with his plausible advice, the object of which was to gain time to enable David to collect his resources [ABSALOM]. When Ahithophel saw that his counsel was rejected for that of Hushai, the farseeing man gave up the cause of Absalom for lost; and he forthwith saddled his ass, returned to his home at Giloh, deliberately settled his affairs, and then hanged himself, and was buried in the sepulchre of his fathers, B.C. 1023 (2 Samuel 17). This is the only case of suicide which the Old Testament records, unless the last acts of Samson and Saul may be regarded as such.
A native of Giloh, originally one of David’s most intimate and valued friends; but upon the defection and rebellion of Absalom, he espoused the cause of that prince, and became one of David’s bitterest enemies. Being disappointed that Absalom did not follow his sagacious advice, and foreseeing the issue of the rebellion, he hanged himself, 2Sa 15:12 17:1-29 Psa 55:12-14 . Ahithophel seems to have been the grandfather of Bathsheba. 2Sa 23:34, compared with 2Sa 11:3 .\par
Ahith’ophel. (brother of foolishness). A native of Giloh, was a privy councilor of David, whose wisdom was highly esteemed, though his name had an exactly opposite signification. 2Sa 16:23. (B.C. 1055-1023). He was the grandfather of Bathsheba. Compare 2Sa 11:3 with 2Sa 23:34.
Ahithophel joined the conspiracy of Absalom against David, and persuaded him to take possession of the royal harem, 2Sa 16:21, and recommended an immediate pursuit of David. His advice was wise; but Hushai advised otherwise. When Ahithophel saw that Hushai’s advice prevailed, he despaired of success, and returning to his own home "put his household in order and hanged himself." 2Sa 17:1-23.
Uriah the Hittite and Eliam, being both of the king’s guard (consisting of 37 officers), were intimate, and Uriah married the daughter of his brother officer. How natural Ahithophel’s sense of wrong toward David, the murderer of his grandson by marriage and the corrupter of his granddaughter! The evident undesignedness of this coincidence confirms the veracity of the history. The people’s loyalty too was naturally shaken toward one whose moral character they had ceased to respect. Ahithophel’s proposal himself to pursue David that night with 12,000 men, and smite the king only, indicates the same personal hostility to David, deep sagacity and boldness. He failed from no want of shrewdness on his part, but from the folly of Absalom. His awful end shows that worldly wisdom apart from faith in God turns into suicidal madness (Isa 29:14). He was the type of Judas in his treachery and in his end.
(Hebrew Achitho’phel,
When Ahithophel saw that his counsel was rejected for that of Hushai, the far-seeing man gave up the cause of Absalom for lost (comp. Josephus, Ant, 7, 9, 8); and he forthwith saddled his ass, returned to his home at Giloh, deliberately settled his affairs, and then hanged himself. and was buried in the sepulcher of his fathers (2 Samuel 17), B.C. cir. 1023. (Niemeyer’s Charak. 4, 327 sq.; Ewald, Isr. Gesch., 2, 642.) SEE DAVID.
Ahithophel (a-hĭth’o-fĕl), brother of folly. A native of Giloh, a city of Judah, David’s trusted counsellor, 1Ch 27:33-34, who was induced to join the party of Absalom. 2Sa 15:12; 2Sa 15:31; 2Sa 15:34 His advice was intended to make the breach irreparable betwixt the father and the son; and, had his counsel immediately to pursue David been followed, it is possible that the king would have been cut off before he reached the Jordan. But by God’s providence Hushai’s counterplan was preferred by Absalom; and Ahithophel, foreseeing the defeat of the rebellion, retired to his own city and hanged himself. 2Sa 16:15; 2Sa 17:23. Some have endeavored to account for Ahithophel’s treason by the supposition that, as it seems likely he was Bath-sheba’s grandfather, he wished to revenge on David the evil done to her. But this is not reasonable. The success of Absalom would probably have been fatal to Bath-sheba; it would certainly have barred Solomon, Ahithophel’s great-grandson, from the throne. Perhaps there may be a reference in Psa 41:9; Psa 55:12-14, to Ahithophel, and possibly through him to a yet worse traitor, Judas.
[Ahith’ophel]
A Gilonite, grandfather of Bathsheba, and a very wise counsellor of David, of whom it is said that all his counsel was "as if a man had inquired at the oracle of God." He joined in the rebellion of Absalom, and advised him to go in publicly to David’s concubines, and to let him make an immediate attack on David. The latter counsel not being followed, and a preference being given to the advice of Hushai, who was acting for David, Ahithophel returned to his house, set his household in order, and hanged himself. 2Sa 15:12-34; 2Sa 16:15-23; 2Sa 17:1-23; 2Sa 23:34. He has generally been taken as foreshadowing Judas of the N.T.: cf. Psa 41:9; Psa 55:12.
By: Ira Maurice Price, Kaufmann Kohler, Louis Ginzberg
—Biblical Data:
A native of Giloh in the highlands of Judah, and privy councilor to David. He was a man of extraordinary sagacity and insight in political affairs (II Sam. xv. 12, xvii. 21-23), but showed himself devoid of principle by his participation in the rebellion of Absalom and by his evil counsel regarding the royal harem. His advice to pursue the fleeing king in hot haste was wise from a military point of view, but was not accepted by Absalom; and the preference then shown to Hushai's counter-recommendation of delay offended him so sorely that he withdrew to his native city, Giloh, where he hanged himself.
I. M. P.—In Rabbinical Literature:
The Talmud speaks of this councilor of David as "a man, like Balaam, whose great wisdom was not received in humility as a gift from heaven, and so became a stumbling-block to him" (Num. R. xxii.). He was "one of those who, while casting longing eyes upon things not belonging to them, lose also the things they possess" (Tosef., Soṭah, iv. 19). Ahithophel was initiated into the magic powers of the Holy Name, by means of which he could replace the foundation-stone of the world, removed by King David in his search for the great abyss, in the exact spot above which the Temple was to be built. And being thus familiar with all the secret lore as imparted through the Holy Spirit, he was consulted as an oracle like the Urim we-Tummim (II Sam. xvi. 23, Yer. Sanh. x. 29a, Suk. 53a et seq.). But he withheld his mystic knowledge from King David in the hour of peril, and was therefore doomed to die from strangulation (Tanna debe Eliyahu R. xxxi., Mid. Teh. iii. 7; Ex. R. iv., Mak. 11a). "Ahitophel of the house of Israel and Balaam of the heathen nations were the two great sages of the world who, failing to show gratitude to God for their wisdom, perished in dishonor. To them the prophetic word finds application: 'Let not the wise man glory in his wisdom,' Jer. ix. 23" (Num. R. xxii.). Socrates was said to have been a pupil of his.
The Haggadah states that Ahithophel, who was the grandfather of Bath-sheba (Sanh. 69b), was misled by his knowledge of astrology into believing himself destined to become king of Israel. He therefore induced Absalom to commit an unpardonable crime (II Sam. xvi. 21), which sooner or later would have brought with it, according to Jewish law, the penalty of death; the motive for this advice being to remove Absalom, and thus to make a way for himself to the throne. His astrological information had been, however, misunderstood by him; for in reality it only predicted that his granddaughter, Bathsheba, the daughter of his son Eliam, would become queen (Sanh. 101b, YalḲ. Sam. § 150). David, during his reign, had many disagreeable encounters with Ahithophel. Shortly after his accession the king seems to have overlooked Ahithophel in his appointments of judges and other officials. Consequently, when David was in despair concerning the visitation upon Uzzah during the attempted transport of the ark (II Sam. vi. 6; see Uzzah) and sought counsel of Ahithophel, the latter mockingly suggested to him that he had better apply to his own wise men. Only upon David's malediction, that whoever knew a remedy and concealed it should surely end by committing suicide, did Ahithophel offer him some rather vague advice, concealing the true solution, which was that the ark must be carried on the shoulders of men instead of upon a wagon (Num. R. iv. 20, Yer. Sanh. x. 29a).
Curse upon Ahithophel.
Ahithophel rendered a service to David upon another occasion; not, however, until he had been again threatened with the curse. It appears that David excavated too deeply for the foundations of the Temple, with the result that earth's deepest floods (
) broke forth, and nearly inundated the earth. None could help but Ahithophel, who withheld his counsel in the hope of seeing David borne away upon the flood. When David again warned him of the malediction, Ahithophel counseled the king to throw a tile, with the ineffable name of God written upon it, into the cavity; whereuponthe waters began to sink. Ahithophel is said to have defended his use of the name of God in this emergency by reference to the practise enjoined by Scripture (Num. v. 23) to restore marital harmony; surely a matter of small importance, he argued, compared with the threatened destruction of the world (Suk. 53a, b). David's repeated malediction that Ahithophel would be hanged was finally realized when the latter hanged himself.
Ahithophel's death was a great loss to David; for his wisdom was so great that Scripture itself (II Sam. xvi. 23) avoids calling him a man; in the passage quoted the Hebrew word for man, 
, is omitted in the text, being supplied only by the Masorah. Indeed, his wisdom bordered on that of the angels (Yer. Sanh. x. 2; YalḲ. II Sam. § 142). His learning in the Law was also extensive, so that David did not scruple to call him "master" (Abot, vi. 2; the two things which David is there said to have learned from Ahithophel are more closely described in "Kallah," 16a (ed. N. Coronel). Ahithophel's disposition, however, was a jealous one; and he always sought to wound David by mocking remarks (PesiḲ. ii. 10b; Midr. Teh. iii. 3, and parallel passages in Buber, note 68). His devotion to the study of the Law was not founded on worthy motives (Sanh. 106b). Ahithophel was thirty-three years old when he died (l.c.). In his will he left warning to his children never to side against the royal Davidic family, and to take no part in their dissensions (Yer. l.c.). Ahithophel is counted among those that have no share in the world to come (Sanh. xi. 1; B. B. 147a).
AHITHOPHEL.—David’s counsellor (2Sa 15:12, 1Ch 27:33), whose advice was deemed infallible (2Sa 16:23). Being Bathsheba’s grandfather, he had been alienated by David’s criminal conduct (2Sa 11:3, 2Sa 23:34), and readily joined Absalom (2Sa 15:12). Ahithophel advised the prince to take possession of the royal harem, thus declaring his father’s deposition, and begged for a body of men with whom he might at once overtake and destroy the fugitive monarch (2Sa 17:1-3). Hushai thwarted this move (2Sa 17:11). Disgusted at the collapse of his influence, and foreseeing that this lack of enterprise meant the failure of the insurrection, Ahithophel withdrew, set his affairs in order, and hanged himself (2Sa 17:23).
J. Taylor.
Some hold that he was the grandfather of Bathsheba, and make much of this in forming their estimates of him. Does the evidence sustain this view? In the latter half of the list of David’s mighty men, not among the older veterans with whom the list begins, appears “Eliam the son of Ahithophel the Gilonite” (2Sa 23:34), the corresponding name in the other copy of the list being “Ahijah the Pelonite” (1Ch 11:36). It is assumed that this is the same Eliam who was father to Bath-sheba (2Sa 11:3). Apparently the Chronicler testifies (1Ch 3:5) that the mother of Solomon was “Bath-shua the daughter of Ammiel.” Bathshua may easily be a variant of Bathsheba, and the names Eliam and Ammiel are made up of the same parts, only in reversed order. It is not strange that men have inferred that the son of Ahithophel was the father of Bathsheba. But the inference is really not a probable one. The record does not make the impression that Ahithophel was an older man than David. The recorded events of David’s life after his misconduct with Bathsheba cannot have occupied less than about twenty years; that is, he cannot have been at the time older than about fifty years. That Ahithophel had then a married grand-daughter is less probable than that there were in Israel two Eliams. Further, Ahithophel was not the sort of man to conspire against the interests of his grand-daughter and her son, however he may, earlier, have resented the conduct of David toward her. Ahithophel’s motive in the rebellion was doubtless ambition for personal power, though he very likely shared with many of his countrymen in the conviction that it was unjust to push aside an older son by elevating a younger son to the throne.
Ahithophel has a reputation for marvelous practical sagacity (2Sa 16:23). He did not show this in joining the conspiracy but it is in evidence in his management of the affair. According to the record the hearts of the people, in spite of the much fault they had to find, were all the time with David. Absalom’s only chance of success was by the method of surprise and stampede. There must be a crisis in which everybody would join Absalom because everybody thought that everybody else had done so. Such a state of public sentiment could last only a very few days; but if, in those few days, David could be put out of the way, Absalom might hold the throne in virtue of his personal popularity and in default of a rival. The first part of the program was carried out with wonderful success; when it came to the second part, Ahithophel’s practical wisdom was blocked by Hushai’s adroit appeal to Absalom’s personal vanity. Ahithophel saw with absolute clearness that Absalom had sacrificed his one opportunity, and he committed suicide to avoid participation in the shameful defeat which he saw could not be averted.