* The Hebrew version of these events is recorded in 2 Kings xviii. 13-37; xix., and in Isa. xxxvi., xxxvii., with only one important divergence, namely, the absence from Isaiah of verses 14-16 of 2 Kings xviii. This particular passage, in which the name of the king has a peculiar form, is a detached fragment of an older document, perhaps the official annals of the kingdom, whose contents agreed with the facts recorded in the Assyrian text. The rest is borrowed from the cycle of prophetic narratives, and contains two different versions of the same events. The first comprises 2 Kings xviii. 13, 17-37; xix. l-9a, 36&-37, where Sennacherib is represented as despatching a verbal message to Hezekiah by the Tartan and his captains. The second consists merely of 2 Kings xix. 96-36a, and in this has been inserted a long prophecy of Isaiah's (xix. 21-31) which has but a vague connection with the rest of the narrative. In this Sennacherib defied Hezekiah in a letter, which the Jewish king spread before the Lord, and shortly afterwards received a reply through the prophet. The two versions were combined towards the end of the seventh or beginning of the sixth century, by the compiler of the _Book of Kings_, and passed thence into the collection of the prophecies attributed to Isaiah. The Jewish king was to give up his wives and daughters as hostages, to pledge himself to pay a regular tribute, and disburse immediately a ransom of thirty talents of gold, and eight hundred talents of silver: he could only make up this large sum by emptying the royal and sacred treasuries, and taking down the plates of gold with which merely a short while before he had adorned the doors and lintels of the temple. Padi was released from his long captivity, reseated on his throne, and received several Jewish towns as an indemnity: other portions of territory were bestowed upon Mitinti of Ashdod and Zillibel of Graza as a reward for their loyalty.* * The sequence of events is not very well observed in the Assyrian text, and the liberation of Padi is inserted in 11. 8-11, before the account of the war with Hezekiah. It seems very unlikely that the King of Judah would have released his prisoner before his treaty with Sennacherib; the Assyrian scribe, wishing to bring together all the facts relating to Ekron, anticipated this event. Hebrew tradition fixed the ransom at the lowest figure, 300 talents of silver instead of the 800 given in the Assyrian document (2 Kings xviii. 14), and authorities have tried to reconcile this divergence by speculating on the different values represented by a talent in different countries and epochs.