=19.= _Beth-el_] Beth-el was apparently subsequently recovered by the Northern Kingdom; compare 2 Kings x. 29. But, as it is very doubtful whether this section has any historical basis (see the head-note, xiii. 3), Beth-el may never have come under the rule of Abijah as is here stated. Nothing is said, be it noted, of the capture of the golden calf. _Jeshanah_] Nothing is certainly known of this place, which is mentioned here only. It has been identified with _Ain Sīnia_, a little to the north of Beth-el. _Ephron_] so the _Kethīb_, whereas the Authorized Version following the _Ḳerī_ has =Ephrain=. _Ephrain_ is a later form of the name _Ephron_, as _Shamrain_ (Ezra iv. 10, 17) is of _Shomron_ (Samaria). The place has been identified with eṭ-Ṭaiyebeh, a place south-east of Ain Sīnia and north-east of Beitin (Beth-el). It was probably the _city called Ephraim_, to which our Lord retired after the raising of Lazarus (John xi. 54). ²⁰and Ephron¹ with the towns thereof. Neither did Jeroboam recover strength again in the days of Abijah: and the LORD smote him, and he died. ¹ Another reading is, _Ephrain_. =20.= _the LORD smote him, and he died_] The same phrase is used of the death of Nabal (1 Samuel xxv. 38); it implies suddenness or some other unusual circumstance (compare Acts xii. 23, the death of Herod Agrippa). 1 Kings xiv. 20 says simply _Jeroboam ... slept with his fathers_. =21, 22.= THE EPILOGUE OF ABIJAH’S REIGN. ²¹But Abijah waxed mighty, and took unto himself fourteen wives, and begat twenty and two sons, and sixteen daughters. =21.= _fourteen wives_] The many wives are mentioned here as a symbol of the wealth and state of Abijah. ²²And the rest of the acts of Abijah, and his ways, and his sayings, are written in the commentary of the prophet Iddo. =22.= _his ways_] The Chronicler takes a much more favourable view of Abijah than Kings, where it is said of him that “he walked in all the sins of his father...” (1 Kings xv. 3), and received favour from Jehovah only on account of the merits of David. Evidently the Chronicler deemed it fitting to fasten on the fact of the favour, perhaps because he felt it imperative that Jeroboam should receive from the next king of Judah the punishment for his sins which Rehoboam could not inflict. _in the commentary_] Hebrew _Midrash_. See Introduction, § 5, p. xxxi. _Iddo_] See note on ix. 29. CHAPTER XIV. =1‒5= (compare 1 Kings xv. 9‒15). THE RELIGIOUS POLICY OF ASA. In Kings the reign of Asa is reviewed with entire approval, according to Chronicles his conduct was marred only by the lack of faith manifested in his reliance on the king of Syria (see xvi. 1‒10), and in his recourse to physicians at the close of his reign (xvi. 12).