The exhortation in verse 7 is addressed to King Asa and his people, but in this verse the focus shifts to the king alone. His response is described without any reference to the people. But their cooperation is surely implied.

When Asa heard these words, the prophecy of Azariah the son of Oded: There is a textual problem here. As indicated in the Good News Translation footnote, the Masoretic Text does not contain the words Azariah the son of, but only the name Oded (see 2 Chr 28.9). There have been three approaches to this problem as follows:

(1) Following the Masoretic Text, New Jewish Publication Society’s Tanakh says “When Asa heard these words, the prophecy of Oded the prophet.” Traduction œcuménique de la Bible also follows the Masoretic Text here, but in a footnote indicates that the oldest text probably had the words “Azariah the son of.” Critique Textuelle de l’Ancien Testament gives a {B} rating to the Masoretic Text and argues that the addition of the words Azariah the son of are a later addition to the text in order to harmonize it with verse 1. If the Masoretic Text is correct, then perhaps the author is referring here to an earlier prophecy by Oded, which his son presented later during the reign of Asa.
(2) However, some interpreters think that the original Hebrew text did not contain the words “Oded the prophet,” so they omit these words in translation. Bible de Jérusalem, for example, corrects the Masoretic Text by omitting the words “Oded the prophet,” and reads “When Asa heard these words and this prophecy” (similarly La Bible Pléiade, Dillard). In support of this correction is the fact that the form of the Hebrew noun for “prophecy” is not the expected form if a name follows the noun. Also, since no other prophecy by Oded has been mentioned, it seems very abrupt to introduce such a prophecy here.
(3) But in view of verse 1, most scholars think that the words Azariah the son of must have been accidentally omitted in the copying process. So in agreement with the ancient Syriac and Vulgate, these words are restored in many modern versions (so Revised Standard Version/New Revised Standard Version, Good News Translation, Bible en français courant).

Despite the {B} rating of Critique Textuelle de l’Ancien Testament in favor of the Masoretic Text reading, it seems best to follow the example of Bible de Jérusalem cited above under number 2, with a footnote to explain what the longer Hebrew text says.

He took courage is literally “he strengthened himself.” The Hebrew verb here is the same one rendered “take courage” in the previous verse. In effect, King Asa did as the prophet had advised him and his people to do.

And put away the abominable idols …: This statement is not easily reconciled with the earlier claim that Asa had already destroyed these idols (2 Chr 14.3) or the later claim that he did not do so (2 Chr 15.17). The explanation sometimes given is that he destroyed some but not all the idols in 14.3 and then destroyed others here. The text here speaks of destroying the idols in all the land of Judah and Benjamin and in the cities which he had taken in the hill country of Ephraim, but there is nothing so all-inclusive in 14.3. The reference in verse 17 is said to be to what happened in Israel as opposed to Judah and Benjamin.

The Hebrew word rendered abominable idols can refer to anything filthy. Here it refers specifically to idols, which were disgusting to God. Good News Translation and Contemporary English Version say simply “idols,” but better renderings are “detestable idols” (New International Version, New Living Translation) and “loathsome idols” (Revised English Bible). For the hill country of Ephraim, see the comments on 2 Chr 13.4.

And he repaired the altar of the LORD that was in front of the vestibule of the house of the LORD: The altar in view here was used for burnt offerings (see the comments on 1 Chr 6.49 and 2 Chr 4.1). Because it had not been used and had possibly been abused, the altar had fallen into disrepair and was in need of being “restored” (New Jewish Publication Society’s Tanakh) for renewed use. The vestibule of the house of the LORD is literally “the vestibule of the LORD.” Most translations add the word house as the context seems to require. For the Hebrew word translated vestibule, see the comments on 1 Chr 28.11 and 2 Chr 3.4. Other renderings for this part of the Temple include “porch” (Contemporary English Version, New Century Version, NASB), “portico” (New International Version, New Jerusalem Bible), and “foyer” (New Living Translation). In front of the vestibule of the house of the LORD means the altar was “in the Temple courtyard” (Good News Translation).

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Chronicles, Volume 1. (UBS Helps for Translators). Miami: UBS, 2014. For this and other handbooks for translators see here .