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like חלק, a share of booty, Num 31:36, and booty, Job 17:5. The selection of this word for the taking away of the treasures of silver and gold out of the temple and palace arises from the impassioned nature of the language. The taking away of these treasures was, in fact, a plundering of the temple and of the palace. Had Ahaz trusted in the Lord his God, he would not have required to lay violent hands on these treasures. והשּׂרים is added to המּלך בּית, to signify that Ahaz laid hands upon the precious things belonging to the high officials who dwelt in the palace, and delivered them over to the Assyrian king (Berth.).
Although the author of the Chronicle makes the further remark, that the giving of these treasures over did not result in help to Ahaz, yet it cannot be at all doubtful that he had the fact recorded in 2Ki 16:7-9 before his eyes, and says nothing inconsistent with that account. According to 2Ki 16:9, Tiglath-pileser, in consequence of the present sent him, took the field, conquered and destroyed the kingdom of Rezin, and also took possession of the northern part of the kingdom of Israel, as is narrated in 2Ki 15:29. The author of the Chronicle has not mentioned these events, because Ahaz was not thereby really helped. Although the kings Rezin and Pekah were compelled to abandon their plan of capturing Jerusalem and subduing the kingdom of Judah, by the inroad of the Assyrians into their land, yet this help was to be regarded as nothing, seeing that Tiglath-pileser not only retained the conquered territories and cities for himself, but also undertook the whole campaign, not to strengthen Ahaz, but for the extension of his own (the Assyrian) power, and so made use of it, and, as we are told in 2Ch 28:20 of the Chronicle, oppressed Ahaz. This oppression is, it is true, not expressly mentioned in 2 Kings 16, but is hinted in 2Ki 16:18, and placed beyond doubt by 2Ki 18:7, 2Ki 18:14, 2Ki 18:20; cf. Isa 36:5. In 2Ki 16:18 it is recorded that Ahaz removed the covered sabbath portico which had been built to the house of God, and the external entrance of the king into the house of the Lord, because of (מפּני) the king of Assyria. Manifestly Ahaz feared, as J. D. Mich. has already rightly concluded from this, that the king of Assyria, whom he had summoned to his assistance, might at some time desire to take possession of the city, and that in such a case this covered sabbath porch and an external entrance into the temple might be of use to him in the siege. This note, therefore, notwithstanding its