II Chronicles 13:22 · Bible study
2 Chronicles 13:22 Commentary: Lost Sources & Reliable History
Hebrew · 7 what the commentators say
Meaning in one sentence
Why does the chronicler cite a lost prophetic source? Discover the meaning of ‘midrash’ and what this tells us about the composition of Chronicles.
Research Summary
- Meaning: The chronicler cites a now-lost prophetic source, the midrash of Iddo, to document King Abijah’s reign.
- Key words: midrash (commentary/study), Iddo (prophet/seer), ways (conduct), sayings (words).
- Main debate: Whether the midrash was a straightforward historical record or an interpretive commentary written by a prophet.
- Theological theme: God works through history that is faithfully recorded; the Bible stands on trustworthy testimony.
- Best use: Teaching that the Bible is historically grounded and that God has preserved what we need, even when some sources are lost.
Translation Comparison
BSB Berean Standard Bible 2020
Now the rest of the acts of Abijah, along with his ways and his words, are written in the Treatise of the Prophet Iddo.
WEB World English Bible 2000
The rest of the acts of Abijah, his ways, and his sayings are written in the commentary of the prophet Iddo.
KJV King James Version 1769
And the rest of the acts of Abijah, and his ways, and his sayings, are written in the story of the prophet Iddo.
ASV American Standard Version 1901
And the rest of the acts of Abijah, and his ways, and his sayings, are written in the commentary of the prophet Iddo.
YLT Young's Literal Translation 1898
and the rest of the matters of Abijah, and his ways, and his words, are written in the `Inquiry' of the prophet Iddo.
Darby Darby Bible 1890
And the rest of the acts of Abijah, and his ways and his sayings, are written in the treatise of the prophet Iddo.
Douay-Rheims Douay-Rheims Bible 1899
And the rest of the acts of Abia, and of his ways and works, are written diligently in the book of Addo the prophet.
Translations in other languages (10 available)
Lo demás de los hechos de Abías, sus caminos y sus negocios, está escrito en la historia de Iddo profeta.
Os demais feitos de Abias, seus caminhos e seus negócios, estão escritos na história do profeta Ido.
Le reste des actions d’Abija, ce qu’ il a fait et ce qu’ il a dit, cela est écrit dans les mémoires du prophète Iddo.
Was aber mehr von Abia zu sagen ist und seine Wege und sein Tun, das ist geschrieben in der Historie des Propheten Iddo.
Het overige nu der geschiedenissen van Abia, zo zijn wegen als zijn woorden, zijn beschreven in de historie van den profeet Iddo.
Il resto delle azioni di Abija, la sua condotta e le sue parole, trovasi scritto nelle memorie del profeta Iddo.
Ale inne sprawy Abijaszowe, i postępki jego, i słowa jego, zapisane są w księdze proroka Jaddy.
Прочие деяния Авии и его поступки и слова описаны в сказании пророка Адды.
亞比雅 其餘 的事 和他的言 行 都寫在 先知 易多 的傳上。
And the rest of the acts of Abijah, and his ways and his sayings, are recorded in the account of the prophet Iddo.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Chronicles 13:22
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The verse closes Abijah's account by pointing readers to additional material in a now-lost work: the midrash of the prophet Iddo. Commentators agree that the chronicler is intentionally grounding his history in earlier prophetic records. Adam Clarke notes that this is the first Old Testament occurrence of the word midrash (usually translated “commentary” or “story”), and he observes that the marginal reading is correct. Gill emphasizes that the source contained not only Abijah’s acts but also “his ways and his sayings”, reflecting the king’s wisdom and eloquence, as seen in the speech recorded earlier in the chapter. The Cambridge Bible for Schools and Colleges points to the Revised Version rendering “commentary” and cross-references Iddo’s other appearances as a seer. Keil and Delitzsch refer readers to their introduction on the nature of the midrash. The shared view is clear: the chronicler cites a real, authoritative document, even though that document is no longer available to us. This practice demonstrates his commitment to trustworthy testimony and shows that the biblical writers relied on carefully preserved records. For readers today, the verse reminds us that Scripture is rooted in careful historical work, even when some of its sources are lost to history.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Historical record: The midrash was a factual chronicle of Abijah’s reign, written by a prophet contemporary to the events (supported by Gill and the cross-references to Iddo’s other writings).
- Interpretive commentary: The term midrash suggests a written work that already included some theological reflection or exposition (Clarke calls it a 'commentary'), so it may have shaped how the chronicler himself interprets events.
What is clear: The chronicler intentionally cites a specific, authoritative source (the midrash of Iddo) that contained additional information about Abijah’s acts, conduct, and words.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Existence of the source | All major commentators accept that Iddo's midrash was a real, ancient document. | Some (e.g., Gill) treat it as a straightforward chronicle of events; others (following Clarke) emphasize its character as a interpretive commentary or study. |
| Historical reliability of Chronicles | Christians agree that Chronicles is inspired and trustworthy. | Catholics and Orthodox tend to affirm the literal historicity of the details; some Protestant scholars allow for theological shaping without denying historical referents; critical scholars often see more freedom. All traditions affirm the book's divine authority. |
| Significance of lost sources | The loss of Iddo's book does not diminish the completeness of the biblical canon. | Some traditions emphasize that the Bible contains everything necessary for salvation (material sufficiency); others add that the Church's tradition preserves interpretative contexts that supplement the written word. |
| Abijah's character | His speech in 2 Chronicles 13 shows wisdom and reliance on God. | Some note his multiple wives (v.21) as a morally mixed legacy; others see this as a cultural practice not directly condemned in the text. |
Historical & Cultural Context
Second Chronicles was written after the exile, likely in the late fifth or early fourth century BC. The chronicler drew on earlier sources to compile his history. One of those sources is described here as the midrash of the prophet Iddo. The Hebrew word midrash appears only three times in the Old Testament (here, 2 Chronicles 24:27, and possibly in 2 Chronicles 13:22 as the first occurrence). It comes from a root meaning “to study” or “to seek out,” and it suggests a written work that combines historical narrative with interpretive comment. Clarke calls it “the commentary,” while other translations render it “story” or “treatise.”
Iddo is mentioned elsewhere as a seer (2 Chronicles 9:29; 12:15). He appears to have written about the reigns of Solomon, Rehoboam, and now Abijah. Prophets in ancient Israel often served as historians and recorders of events, not just proclaimers of God’s word. The chronicler’s habit of citing prophets as sources (Nathan, Ahijah, Shemaiah, Iddo) shows that he considered prophetic testimony authoritative. These citations assured his original readers that his account was not invented but based on reliable, earlier writings.
Literarily, this verse belongs to the standard concluding formula for kings in Chronicles. It signals that more could be said about Abijah: his military victories, his family (fourteen wives, thirty-eight children, v.21), and his words. The chronicler selects material that fits his theological purpose, showing how reliance on Yahweh leads to victory, and directs readers to other works for fuller details. This practice does not diminish the biblical account; it affirms that the history is part of a larger stream of record-keeping, much of which has been providentially preserved in the books we have.
Textual Notes
The consulted sources note no significant textual variants for 2 Chronicles 13:22. The verse is well preserved across manuscripts, and the main variation lies in English translations of the Hebrew term midrash (rendered as “story,” “commentary,” “treatise,” or “inquiry”).
Reception History
Early Jewish and Christian readers recognized this verse as a reference to a lost prophetic work. The Geneva Bible’s note (1599) simply glosses the term, indicating it was not seen as a problem. During the Reformation, commentators like Matthew Henry used the passage to highlight the importance of historical records and to affirm that the chronicler wrote with careful documentation. In the nineteenth century, critical scholars began to point to these source citations as evidence that Chronicles was compiled from earlier materials, sometimes questioning its originality. Yet conservative interpreters (e.g., Keil and Delitzsch) defended the historical value of the sources. In modern times, the verse is often used in discussions of biblical historiography: the chronicler’s method of citing now-lost sources is seen as evidence of his honesty and his reliance on trustworthy prophetic tradition.
Preaching This Verse
Three-point outline
- The chronicler’s honest method. He admits his account is not exhaustive. By citing a lost source, he shows humility and accuracy, he writes from real records, not from speculation.
- Abijah’s full legacy. The verse mentions “his acts, his ways, and his sayings.” God cares about a person’s whole life, not just public achievements but character and speech.
- Trusting Scripture even with gaps. We do not have Iddo’s book, but the chronicler assures us that his own account is trustworthy. God has given us what we need.
Five-point outline
- The need for sources. The chronicler builds his history on earlier testimony. This teaches us that faith is rooted in reliable witness, not private invention.
- The role of prophets. Prophets did more than predict the future; they interpreted the past. Iddo wrote a commentary on God’s work in Israel.
- The meaning of a closing. Every reign ends. Abijah’s record is sealed. What will our “rest of the acts” reveal?
- Ways and sayings together. The verse pairs conduct (ways) with words (sayings). A life consistent with speech matters to God.
- Lost books and God’s providence. Many ancient histories have vanished. Yet what remains in Scripture is sufficient for salvation and godliness.
Illustration hooks
- Family history with missing pages. A grandparent’s diary mentions a fuller journal that was destroyed in a fire. You treasure the excerpt you have, even while wishing you could read the rest. The chronicler gives us the parts God intended.
- A court case referencing a lost document. A witness testifies that his account matches a police report that has since been lost. The judge accepts the testimony because the witness is credible. The chronicler’s credibility stands on God’s authority, not on a surviving library.
- A biography citing an earlier interview. The biographer says, “For additional details, see the conversation recorded by the journalist.” That journalist’s notes are gone, but the biography itself is trusted as accurate. So it is with Chronicles.
Questions your congregation is asking
- Does the mention of a lost book mean the Bible is incomplete?
- How can we trust the chronicler’s history if many of his sources no longer exist?
- What does God want us to learn from a king with a mixed legacy like Abijah?
Leading a Discussion
This verse points us behind the scenes of the Bible’s own composition. The chronicler tells his readers that more could be said about King Abijah, and he refers them to a work that no longer survives. This raises questions about how the Bible was written, what sources were used, and whether we can trust what we have. As you discuss, listen for what this verse teaches about God’s care in preserving His word.
Discussion questions
- Read 2 Chronicles 13:22. What three categories does the verse use to summarize Abijah’s life? (acts, ways, sayings) Why do you think the chronicler includes all three?
- The Hebrew word midrash is rare in the Old Testament. What does its meaning (“study” or “commentary”) suggest about the kind of source Iddo wrote?
- Look at 2 Chronicles 9:29 and 12:15. How does the chronicler refer to prophets in those verses? What pattern do you see?
- Why do you think the chronicler chose not to include everything from Iddo’s work? What principle might guide what he omits?
- Some readers worry that lost sources mean the Bible is incomplete. How would you respond from this passage?
- How does knowing that the chronicler used earlier, written records strengthen your confidence in the historical reliability of Scripture?
- Abijah’s “ways and sayings” are recorded in heaven even if Iddo’s book is gone. What does that tell you about how God values our lives?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Chronicles 9:29 | Now the rest of the acts of Solomon, first and last, aren’t they written in the history of Nathan the prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer concerning Jeroboam the son of Nebat? |
| II Chronicles 12:15 | Now the acts of Rehoboam, first and last, aren’t they written in the histories of Shemaiah the prophet and of Iddo the seer, in the genealogies? There were wars between Rehoboam and Jeroboam continually. |
| II Chronicles 24:27 | Now concerning his sons, the greatness of the burdens laid on him, and the rebuilding of God’s house, behold, they are written in the commentary of the book of the kings. Amaziah his son reigned in his place. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that this is the first place in Scripture where a word meaning "commentary" or "midrash" appears. He observes that the prophet Iddo's commentary is lost, but the surviving sample shows Iddo was a very able speaker who knew how to make the best use of his argument.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that the phrase “in the story” translates the Hebrew word “midrash,” which the Revised Version renders as “commentary.” This choice signals the passage belongs to an interpretive or expository genre rather than simple narrative history.
Geneva Bible Notes Reformed 1599
The Geneva note points readers to an external source called the story of the prophet Iddo for further details about Abiiah's deeds, character, and words, indicating that the biblical record itself refers to a separate, now-lost prophetic account for fuller information.
Gill's Exposition of the Bible Baptist 1748
Gill draws attention to Abijah's wisdom and eloquence, noting that his notable sayings were recorded separately alongside his deeds. He points out that these were preserved in the historical work of the prophet Iddo, who wrote about events from his own time.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch points out that Abijah likely took most of his fourteen wives before he became king, not after his victory, since his three-year reign left no time for so many children afterward. The growing family was a sign of Abijah's strengthening rule, in stark contrast to Jeroboam's collapsing
Lange's Commentary Reformed 1857
Lange argues that the three speeches in these chapters, including Abijah's address and the prophetic warnings, are authentic primitive documents drawn from prophetic sources, not free inventions by the Chronicler. He defends the historical core of the wars, treating the extremely high numbers as ideal round figures rather than precise counts.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that Jeroboam scorned Abijah's appeal to reason and religion, trusting instead in his military strategy and ambush. But his confidence in politics and brute force failed, because Judah prevailed by relying on God rather than on human schemes.