Талмуд к Ийова 10:26

⁴⁹H transposes the two paragraphs. [On this passage, cf. Büchler, Sin and Atonement, pp. 165ff and his comment upon the use of the verb ba‘aṭ, lit. ‘kick’ in the sense of ‘protest’.] R. ‘Aḳiba said: A king had four sons. One was silent when punished, another protested when punished, another begged for mercy when punished, and another when punished said to his father, ‘Go on punishing me’. Abraham remained silent when punished, as it is stated, Take now thy son, thine only son, whom thou lovest, even Isaac … and offer him there for a burnt-offering.⁵⁰Gen. 22, 2. He could have argued, ‘Yesterday You said to me, For in Isaac shall seed be called to thee!’⁵¹ibid. XXI, 12. Then it is stated, And Abraham rose early in the morning.⁵²ibid. XXII, 3. He submitted to God’s decree in silence. Job protested when punished, as it is stated, I will say unto God: Do not condemn me; make me know wherefore Thou contendest with me.⁵³Job 10, 2. Hezekiah besought God for mercy when punished, as it is stated, Then he turned his face to the wall, and prayed unto the Lord, saying,⁵⁴2 Kings 20, 2. etc. Some say that Hezekiah protested when he was punished since he later added, And have done that which is good in Thy sight.⁵⁵ibid. 3. The verse, in which he claimed innocence, is understood as a protest against his fate. David [when punished] said to his Father, ‘Continue to punish me’, as it is stated, Wash me thoroughly from mine iniquity, and cleanse me from my sin.⁵⁶Ps. 51, 4. David interpreted his suffering as purification of his sin and asked God to do it thoroughly.