2 Kings 9:9

9:9 I will make Ahab’s dynasty¹ like those of Jeroboam son of Nebat and Baasha son of Ahijah.

2 Kings 3:3

3:3 Yet he persisted in² the sins of Jeroboam son of Nebat, who encouraged Israel to sin; he did not turn from them.³

2 Kings 13:2

13:2 He did evil in the sight of⁴ the Lord. He continued in⁵ the sinful ways of Jeroboam son of Nebat who had encouraged Israel to sin; he did not repudiate those sins.⁶

2 Kings 13:11

13:11 He did evil in the sight of⁷ the Lord. He did not repudiate⁸ the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin; he continued in those sins.⁹

2 Kings 14:24

14:24 He did evil in the sight of¹⁰ the Lord; he did not repudiate¹¹ the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin.

2 Kings 15:9

15:9 He did evil in the sight of¹² the Lord, as his ancestors had done. He did not repudiate¹³ the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin.

2 Kings 15:18

15:18 He did evil in the sight of¹⁴ the Lord; he did not repudiate¹⁵ the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin.¹⁶

During his reign,

2 Kings 15:24

15:24 He did evil in the sight of¹⁷ the Lord; he did not repudiate¹⁸ the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin.

2 Kings 15:28

15:28 He did evil in the sight of¹⁹ the Lord; he did not repudiate²⁰ the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin.

2 Kings 10:29

A Summary of Jehu’s Reign

10:29 However, Jehu did not repudiate the sins which Jeroboam son of Nebat had encouraged Israel to commit; the golden calves remained in Bethel²¹ and Dan.²²

2 Kings 17:21

17:21 He tore Israel away from David’s dynasty, and Jeroboam son of Nebat became their king.²³ Jeroboam drove Israel away²⁴ from the Lord and encouraged them to commit a serious sin.²⁵

2 Kings 23:15

23:15 He also tore down the altar in Bethel²⁶ at the high place made by Jeroboam son of Nebat, who encouraged Israel to sin.²⁷ He burned all the combustible items at that high place and crushed them to dust; including the Asherah pole.²⁸

¹tn Heb “house.”

²tn Heb “held tight,” or “clung to.”

³tc The Hebrew text has the singular, “it.” Some ancient witnesses read the plural, which seems preferable since the antecedent (“sins”) is plural. Another option is to emend the plural “sins” to a singular. One ancient Greek witness has the singular “sin.”

³tn Heb “in the eyes of.”

⁴tn Heb “walked after.”

⁵tn Heb “he did not turn aside from it.”

⁴tn Heb “in the eyes of.”

⁵tn Heb “turn away from all.”

⁶tn Heb “in it he walked.”

⁵tn Heb “in the eyes of.”

⁶tn Heb “turn away from all.”

⁶tn Heb “in the eyes of.”

⁷tn Heb “turn away from.”

⁷tn Heb “in the eyes of.”

⁸tn Heb “turn away from.”

⁹tc The MT of v. 18 ends with the words, “all his days.” If this phrase is taken with what precedes, then one should translate, “[who encouraged Israel to sin] throughout his reign.” However, it may be preferable to emend the text to בְיֹמָיו (bÿyomav), “in his days,” and join the phrase to what follows. The translation assumes this change.

⁸tn Heb “in the eyes of.”

⁹tn Heb “turn away from.”

⁹tn Heb “in the eyes of.”

¹⁰tn Heb “turn away from.”

¹⁰map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.

¹¹tn Heb “Except the sins of Jeroboam son of Nebat which he caused Israel to commit, Jehu did not turn aside from after them – the golden calves which [were in] Bethel and which [were] in Dan.”

¹¹tn Heb “and they made Jeroboam son of Nebat king.”

¹²tc The consonantal text (Kethib) assumes the verb is נָדָא (nada’), an alternate form of נָדָה (nadah), “push away.” The marginal reading (Qere) assumes the verb נָדָח (nadakh), “drive away.”

¹³tn Heb “a great sin.”

¹²map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.

¹³tn Heb “And also the altar that is in Bethel, the high place that Jeroboam son of Nebat who encouraged Israel to sin, also that altar and the high place he tore down.” The more repetitive Hebrew text is emphatic.

¹⁴tn Heb “he burned the high place, crushing to dust, and he burned the Asherah pole.” High places per se are never referred to as being burned elsewhere. בָּמָה (bamah) here stands by metonymy for the combustible items located on the high place. See M. Cogan and H. Tadmor, II Kings (AB), 289.