Hiob 9:8

8 Who alone spreadeth out the heavens, And walketh upon the heights of the sea; 9 Who made the Bear, Orion, and the Pleiades, And the chambers of the south; 10 Who doeth great things past finding out, And wondrous things without number. Ewald, Hirzel, and others, understand נטה (Job 9:8) according to Psa 18:10 : He letteth down the clouds of heaven, and walketh on the heights of the sea of clouds, i.e., high above the towering thunder-clouds. But parallel passages, such as Isa 40:22; Psa 104:2, and especially Isa 44:24, show that Job 9:8 is to be understood as referring to the creation of the firmament of heaven; and consequently נטה is to be taken in the sense of expandere, and is a form of expression naturally occurring in connection with the mention of the waters which are separated by means of the רקיע. The question arises, whether ים here means the sea of waters above the firmament or upon the earth. According to the idea of the ancients, the waters which descend as rain have their habitation far away in the infinite expanse of the sky; the ocean of the sky (Egyptian Nun-pa), through which the sun-god Ra sails every day, is there. It is possible that "the heights of the sea" here, and perhaps also "the roots of the sea" (Job 36:30), may mean this ocean of the sky, as Hahn and Schlottmann suppose. But it is not necessary to adopt such an explanation, and it is moreover hazardous, since this conception of the celestial θάλασσα is not found elsewhere (apart from Rev 4:6; Rev 15:2; Rev 22:1). Why may not בּמתי, which is used of the heights of the clouds (Isa 14:14), be used also of the waves of the sea which mount up towards heaven (Psa 107:26)? God walks over them as man walks on level ground (lxx περιπατῶν ἐπὶ θαλάσσης ὡς ἐπ ̓ ἐδάφους); they rise or lie calm…

In this and the following chapter we have Job's answer to Bildad's discourse, wherein he speaks honourably of God, humbly of himself, and feelingly of his troubles; but not one word by way of reflection upon his friends, or their unkindness to him, nor in direct reply to what Bildad had said. He wisely keeps to the merits of the cause, and makes no remarks upon the person that managed it, nor seeks occasion against him. In this chapter we have, I. The doctrine of God's justice laid down (Job 9:2). II. The proof of it, from his wisdom, and power, and sovereign dominion (Job 9:3-13). III. The application of it, in which, 1. He condemns himself, as not able to contend with God either in law or battle (Job 9:14-21). 2. He maintains his point, that we cannot judge of men's character by their outward condition (Job 9:22-24). 3. He complains of the greatness of his troubles, the confusion he was in, and the loss he was at what to say or do (Job 9:25-35).