Nevertheless: The transition word here in Hebrew is an emphatic adverb, the same one as in 2 Kgs 12.13, where it is translated “But.” At the beginning of this verse it marks the contrast between the expected positive reaction from the Israelites to the deliverance by Yahweh and their actual response of still sinning like Jeroboam and his family did. Many versions use the common English conjunction “But” (New International Version, Revised English Bible, New Jerusalem Bible). In other languages a word like “however” (New Jewish Publication Society’s Tanakh) will be more appropriate.

Instead of the words the house of Jeroboam, some Hebrew manuscripts and ancient versions have simply “Jeroboam.” The reading with “house” (meaning “family”) is recommended by Critique Textuelle de l’Ancien Testament, which gives an {A} rating to the Masoretic Text. However, Good News Translation and New Jerusalem Bible follow the other reading. The meaning is not greatly changed by the addition or deletion of “house,” but the focus would be more on Jeroboam’s whole family if the word is considered a part of the original text.

Walked in them: The implied subject of the verb walked in Revised Standard Version is “they,” that is, the people of Israel. But as indicated in the Revised Standard Version footnote, the Hebrew text has the singular verb “he walked,” which would refer to Jeroboam. Nevertheless, most modern English versions, including even New Jewish Publication Society’s Tanakh and Traduction œcuménique de la Bible, take the alternative text followed by Revised Standard Version and Good News Translation. Critique Textuelle de l’Ancien Testament shows convincingly that a scribe omitted the final letter of this verb, which makes the verb plural. Critique Textuelle de l’Ancien Testament therefore recommends that the text be corrected to read “they walked,” and gives a {B} rating to the corrected text. The verb walked is to be understood in the figurative sense of regular or continual behavior (see the comments at 1 Kgs 3.3 and 2 Kgs 8.18) and should be translated in most languages as “continued” (New International Version, Revised English Bible), “persisted” (New American Bible, New Jewish Publication Society’s Tanakh, New Jerusalem Bible), or “practiced/lived [habitually].”

The Asherah also remained in Samaria: For Asherah see the comments at 1 Kgs 11.5 and 14.15. Contemporary English Version again provides a possible model by translating “sacred poles.” Translators should also consider “Asherah pole” (New International Version, New Living Translation) or “Asherah idol” to retain the proper name. The Hebrew uses a definite article with Asherah, but that does not necessarily mean that the reference is to a specific Asherah pole mentioned earlier in the narrative. This could be a reference to the pole made by King Ahab in 1 Kgs 16.33, but just as likely the sense is “an Asherah pole (once again) stood in Samaria” (so Provan).

In certain languages it may not be natural to make the Asherah the subject of the verb remained as if the pole or idol had a will of its own. In such cases it will be possible to say “they [the people of Israel] kept the image of the goddess Asherah in Samaria” or “they caused the idol of Asherah to remain….”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 2. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .