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Selected Verse: Job 36:30 - Young's Literal

Verse	Translation	Text
Job 36:30	Young's Literal	Lo, He hath spread over it His light, And the roots of the sea He hath covered,
	King James	Behold, he spreadeth his light upon it, and covereth the bottom of the sea.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
light--lightning. it--His tabernacle (Job 36:29). The light, in an instant spread over the vast mass of dark clouds, forms a striking picture. spread--is repeated from Job 36:29 to form an antithesis. "He spreads not only clouds, but light." covereth the bottom--roots. of the sea--namely, with the light. In the storm the depths of ocean are laid bare; and the light "covers" them, at the same moment that it "spreads" across the dark sky. So in Psa 18:14-15, the discovering of "the channels of waters" follows the "lightnings." UMBREIT translates: "He spreadeth His light upon Himself, and covereth Himself with the roots of the sea" (Psa 104:2). God's garment is woven of celestial light and of the watery depths, raised to the sky to form His cloudy canopy. The phrase, "cover Himself with the roots of the sea," is harsh; but the image is grand.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

light--lightning.

it--His tabernacle (Job 36:29). The light, in an instant spread over the vast mass of dark clouds, forms a striking picture.

spread--is repeated from Job 36:29 to form an antithesis. "He spreads not only clouds, but light."

covereth the bottom--roots.

of the sea--namely, with the light. In the storm the depths of ocean are laid bare; and the light "covers" them, at the same moment that it "spreads" across the dark sky. So in Psa 18:14-15, the discovering of "the channels of waters" follows the "lightnings." UMBREIT translates: "He spreadeth His light upon Himself, and covereth Himself with the roots of the sea" (Psa 104:2). God's garment is woven of celestial light and of the watery depths, raised to the sky to form His cloudy canopy. The phrase, "cover Himself with the roots of the sea," is harsh; but the image is grand.

Notes on the Bible, by Albert Barnes, [1834]
Behold, he spreadeth his light upon it - That is, upon his tabernacle or dwelling-place - the clouds. The allusion is to lightning, which flashes in a moment over the whole heavens. The image is exceedingly beautiful and graphic. The idea of "spreading out" the light in an instant over the whole of the darkened heavens, is that which Elihu had in his mind, and which impressed him so forcibly. On the difficulty in regard to the translation of the Septuagint here, see Schleusner on the word ἡδὼ hēdō. And covereth the bottom of the sea - Margin, "roots." The word roots is used to denote the bottom, as being the lowest part of a thing - as the roots of a tree. The meaning is that he covers the lowest part of the sea with floods of waters; and the object of Elihu is to give an exalted conception of the greatness of God, from the fact that his agency is seen in the higlest and the lowest objects. He spreads out the clouds, thunders in his tabernacle, diffuses a brilliant light over the heavens, and at the same time is occupied in covering the bottom of the sea with the floods. He is Lord over all, and his agency is seen every where. The highest and the lowest objects are under his control, and his agency is seen above and below. On the one hand, he covers the thick and dense clouds with light; and on the other, he envelopes the depth of the ocean in impenetrable darkness.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
30 Behold, He spreadeth His light over Himself, And the roots of the sea He covereth. 31 For thereby He judgeth peoples, He giveth food in abundance. 32 Both hands He covereth over with light, And directeth it as one who hitteth the mark. 33 His noise announceth Him, The cattle even that He is approaching. A few expositors (Hirz., Hahn, Schlottm.) understand the celestial ocean, or the sea of the upper waters, by ים, Job 36:30; but it is more than questionable (vid., on Job 9:8) whether ים is used anywhere in this sense. Others as (Umbr., Ew.) the masses of water drawn up to the sky out of the depths of the sea, on which a Persian passage cited by Stick. (who, however, regards the Waw of ושׁרשׁי as Waw adaequationis) from Schebisteri may be compared: "an exhalation rises up out of the sea, and comes down at God's command upon the deserts." In both cases כּסּה would be equivalent to כסה עליו, obtegit se, which in and of itself is possible. But he who has once witnessed a storm in the neighbourhood of the sea, will decide in favour of one of the three following explanations: (1.) He covereth the uprooted ground of the sea (comp. Psa 18:15.) with the subsiding waves (Blumenf.); but then Job 36:30 would require to be understood of the light of the brightening sky following the darkness of the storm, which is improbable in respect of Job 36:32. (2.) While the sky is brilliantly lighted up by the lightning, the abysses of the ocean are veiled in a so much deeper darkness; the observation is correct, but not less so another, that the lightning by a thunder-storm, especially when occurring at night, descends into the depths of the sea like snares that are cast down (פּחים, Psa 11:6), and the water is momentarily changed as it were into a sea of flame; accordingly it may be explained, (3.) Behold, He spreadeth over Himself His light (viz., the light which incessantly illumines the world), and the roots of the sea, i.e., the sea down to its depths, He covers with it, since He makes it light through and through (Stuhlm. Wolfs.). Thus, as it appears, Jerome also interprets: Et (si voluerit) fulgurare lumine suo desuper, cardines quoque maris operiet. (Note: The Targ. translates אור, Job 36:30, Job 36:32, by מטרא, pluvia, according to the erroneous opinion of R. Jochanan: כל אורה שׁנאמר באליהוא אינו אלא בירידת גשׁמים. Aben-Ezra and Kimchi explain even עלי־אור, Isa 18:4, according to this passage. The lxx translates Job 36:30: ἰδοὺ ἐκτενεῖ ἐπ ̓ αὐτὸν ἠδώ (Cod. Alex. επ αυτον το τοξον; Cod. Sinait. επ αυτην ηωδη (with the corrections ηδω and τοξον), probably according to the reading אידו for אורו. But what connection have ἠδώ and rainbow?) This, that He makes the light of the lightning His manifestation (פּרשׂ עליו), and that He covers the earth down to the roots of the sea beneath with this light, is established in Job 36:31 from the design, partly judicial, partly beneficial, which exists in connection with it. בּם refers as neuter (like בּהם, Job 22:21) to the phenomena of the storm; מכבּיר (with the adverbial ל like לרב, Job 26:3), what makes great = a making great, abundance (only here), is n. hiphil. after the form משׁהית, perdens = perditio. In Job 36:32 God is represented under a military figure as a slinger of lightnings: He covers light over both hands, i.e., arms both completely with light (comp. סכסך and Arab. škk, totum se operire armis), and directs it (עליה referring to אור as fem. like Jer 13:16, and sometimes in the Talmud). But what is the meaning of בּמפגּיע? Hahn takes מפגיע as n. hiphil. like מכביר: an object of attack; but what then becomes of the original Hiphil signification? It ought to be בּמפגּע (Job 7:20), as Olsh. wishes to read it. Ew., Hirz., and others, after the example of Theod. (lxx), Syr., Jer., translate: against the adversary; מפגיע ;yrasre signifies indeed the opposite in Isa 49:16 : intercessor (properly, one who assails with prayers); however, it would be possible for this word, just as פגע c. acc. (which signifies usually a hostile meeting, Exo 5:3 and freq., but sometimes also a friendly, Isa 47:3; Isa 64:4), to be an ἐναντιόσημον. We prefer to abide by the usage of the language as we have it, according to which הפגיע signifies facere ut quid incurset s. petat, Isa 53:6; מפגיע therefore is one who hits, in opposition to one who misses the mark. The Beth is the Beth essentiae (vid., on Job 23:13), used here like Exo 6:3; Psa 55:19; Isa 40:10. With both hands He seizes the substance of the lightning, fills them with it so that they are completely covered by it, and gives it the command (appoints it its goal), a sure aimer! Job 36:33 Targ., Syr., Symm., Theod. (from which Job 36:32 is supplied in the lxx), (Note: Vid., Bickel, De indole ac ratione versionis Alex. in interpretando l. Iobi, p. 50. Cod. Sinait. has, like Cod. Vat.: αναγγελει περι αυτου φιλον (corr. φιλος) αυτου κς κτησις και περι αδικαις.) Jer., Luther, and others destroy the idea, since they translate רעו = רעהוּ, "his friend (companion)." Among moderns, only Umbr. and Schlottm. adopt this signification; Bttch. and Welte, after the example of Cocceius, Tingstad, and others, attempt it with the signification "thought = determination;" but most expositors, from Ew. to Hahn, decide in favour of the rendering as simple as it is consistent with the usage of the language and the connection: His noise (רעו as Exo 32:17) gives tidings concerning Him (announces Him). In Job 36:33 Theod. (lxx), Syr., and Jer. point מקנה like our text, but translate possessio, with which we can do nothing. It seems that in the three attempts of the Targ. to translate Job 36:33, the translators had קנאה and קנּא before their mind, according to which Hahn translates: the arousing of anger (announces) the comer, which assumes מקנה instead of מקנה; and Schlottm.: fierce wrath (goes forth) over evil (according to Symm. ζῆλον περὶ ἀδικίας), which assumes the reading עולה (עולה), ἀδικία, adopted also by Syr., Theod. (lxx). Schultens even renders similarly: rubedinem flammantem nasi contra elatum, and Tingstad: zelum irae in iniquitatem. But it is not probable that the language was acquainted with a subst. מקנה, exciting, although in Eze 8:3 המּקנה is equivalent to המּקניא, so that one might more readily be tempted (vid., Hitz. in loc.) to read מקנה אף, "one who excites anger against evil," it one is not willing to decide with Berg, and recently Bleek, in favour of (מקנּה) מקנּא אף בּעולה, excandescens (zelans) ira= contra iniquitatem. But does the text as it stands really not give an appropriate idea? Aben-Ezra and Duran have understood it of the foreboding of an approaching thunder-storm which is manifested by cattle, מקנה. Accordingly Ew. translates: His thunder announces Him, the cattle even, that He is approaching; and peculiarly new (understanding יגיד not of a foreboding but of a thankful lowing) is Ebrard's rendering; also the cattle at fresh sprouting grass. But such a change of the position of אף is without precedent. Hirz. and Ges.: His rumble (rumble of thunder) announces Him to the herds, Him, and indeed as Him who rises up (approaches). But this new interpunction destroys the division of the verse and the syntax. Better Rosenm. like Duran: pecus non tantum pluviam proximam, sed et antequam nubes in sublime adscenderint adscensuras praesagit, according to Virgil, Georg. i. 374f.: illum (imbrem) surgentem vallibus imis Aeriae fugere grues. But עליו refers to God, and therefore על־עולה also, viz., Him who leads forth the storm-clouds (Jer 10:13; Jer 51:16; Psa 135:7), and Himself rising up in them; or, what עלה frequently signifies, coming on as to battle. It is to be interpreted: His thunder-clap announces Him (who is about to reveal Himself as a merciful judge), the cattle even (announce) Him at His first rising up, since at the approach of a storm they herd together affrighted and seek shelter. The speakers are Arabian, and the scene is laid in the country: Elihu also refers to the animal world in Job 35:11; this feature of the picture, therefore, cannot be surprising.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

30 Behold, He spreadeth His light over Himself,

And the roots of the sea He covereth.

31 For thereby He judgeth peoples,

He giveth food in abundance.

32 Both hands He covereth over with light,

And directeth it as one who hitteth the mark.

33 His noise announceth Him,

The cattle even that He is approaching.

A few expositors (Hirz., Hahn, Schlottm.) understand the celestial ocean, or the sea of the upper waters, by ים, Job 36:30; but it is more than questionable (vid., on Job 9:8) whether ים is used anywhere in this sense. Others as (Umbr., Ew.) the masses of water drawn up to the sky out of the depths of the sea, on which a Persian passage cited by Stick. (who, however, regards the Waw of ושׁרשׁי as Waw adaequationis) from Schebisteri may be compared: "an exhalation rises up out of the sea, and comes down at God's command upon the deserts." In both cases כּסּה would be equivalent to כסה עליו, obtegit se, which in and of itself is possible. But he who has once witnessed a storm in the neighbourhood of the sea, will decide in favour of one of the three following explanations: (1.) He covereth the uprooted ground of the sea (comp. Psa 18:15.) with the subsiding waves (Blumenf.); but then Job 36:30 would require to be understood of the light of the brightening sky following the darkness of the storm, which is improbable in respect of Job 36:32. (2.) While the sky is brilliantly lighted up by the lightning, the abysses of the ocean are veiled in a so much deeper darkness; the observation is correct, but not less so another, that the lightning by a thunder-storm, especially when occurring at night, descends into the depths of the sea like snares that are cast down (פּחים, Psa 11:6), and the water is momentarily changed as it were into a sea of flame; accordingly it may be explained, (3.) Behold, He spreadeth over Himself His light (viz., the light which incessantly illumines the world), and the roots of the sea, i.e., the sea down to its depths, He covers with it, since He makes it light through and through (Stuhlm. Wolfs.). Thus, as it appears, Jerome also interprets: Et (si voluerit) fulgurare lumine suo desuper, cardines quoque maris operiet.

(Note: The Targ. translates אור, Job 36:30, Job 36:32, by מטרא, pluvia, according to the erroneous opinion of R. Jochanan: כל אורה שׁנאמר באליהוא אינו אלא בירידת גשׁמים. Aben-Ezra and Kimchi explain even עלי־אור, Isa 18:4, according to this passage. The lxx translates Job 36:30: ἰδοὺ ἐκτενεῖ ἐπ ̓ αὐτὸν ἠδώ (Cod. Alex. επ αυτον το τοξον; Cod. Sinait. επ αυτην ηωδη (with the corrections ηδω and τοξον), probably according to the reading אידו for אורו. But what connection have ἠδώ and rainbow?)

This, that He makes the light of the lightning His manifestation (פּרשׂ עליו), and that He covers the earth down to the roots of the sea beneath with this light, is established in Job 36:31 from the design, partly judicial, partly beneficial, which exists in connection with it. בּם refers as neuter (like בּהם, Job 22:21) to the phenomena of the storm; מכבּיר (with the adverbial ל like לרב, Job 26:3), what makes great = a making great, abundance (only here), is n. hiphil. after the form משׁהית, perdens = perditio. In Job 36:32 God is represented under a military figure as a slinger of lightnings: He covers light over both hands, i.e., arms both completely with light (comp. סכסך and Arab. škk, totum se operire armis), and directs it (עליה referring to אור as fem. like Jer 13:16, and sometimes in the Talmud). But what is the meaning of בּמפגּיע? Hahn takes מפגיע as n. hiphil. like מכביר: an object of attack; but what then becomes of the original Hiphil signification? It ought to be בּמפגּע (Job 7:20), as Olsh. wishes to read it. Ew., Hirz., and others, after the example of Theod. (lxx), Syr., Jer., translate: against the adversary; מפגיע ;yrasre signifies indeed the opposite in Isa 49:16 : intercessor (properly, one who assails with prayers); however, it would be possible for this word, just as פגע c. acc. (which signifies usually a hostile meeting, Exo 5:3 and freq., but sometimes also a friendly, Isa 47:3; Isa 64:4), to be an ἐναντιόσημον. We prefer to abide by the usage of the language as we have it, according to which הפגיע signifies facere ut quid incurset s. petat, Isa 53:6; מפגיע therefore is one who hits, in opposition to one who misses the mark. The Beth is the Beth essentiae (vid., on Job 23:13), used here like Exo 6:3; Psa 55:19; Isa 40:10. With both hands He seizes the substance of the lightning, fills them with it so that they are completely covered by it, and gives it the command (appoints it its goal), a sure aimer!

Job 36:33

Targ., Syr., Symm., Theod. (from which Job 36:32 is supplied in the lxx),

(Note: Vid., Bickel, De indole ac ratione versionis Alex. in interpretando l. Iobi, p. 50. Cod. Sinait. has, like Cod. Vat.: αναγγελει περι αυτου φιλον (corr. φιλος) αυτου κς κτησις και περι αδικαις.)

Jer., Luther, and others destroy the idea, since they translate רעו = רעהוּ, "his friend (companion)." Among moderns, only Umbr. and Schlottm. adopt this signification; Bttch. and Welte, after the example of Cocceius, Tingstad, and others, attempt it with the signification "thought = determination;" but most expositors, from Ew. to Hahn, decide in favour of the rendering as simple as it is consistent with the usage of the language and the connection: His noise (רעו as Exo 32:17) gives tidings concerning Him (announces Him). In Job 36:33 Theod. (lxx), Syr., and Jer. point מקנה like our text, but translate possessio, with which we can do nothing. It seems that in the three attempts of the Targ. to translate Job 36:33, the translators had קנאה and קנּא before their mind, according to which Hahn translates: the arousing of anger (announces) the comer, which assumes מקנה instead of מקנה; and Schlottm.: fierce wrath (goes forth) over evil (according to Symm. ζῆλον περὶ ἀδικίας), which assumes the reading עולה (עולה), ἀδικία, adopted also by Syr., Theod. (lxx). Schultens even renders similarly: rubedinem flammantem nasi contra elatum, and Tingstad: zelum irae in iniquitatem. But it is not probable that the language was acquainted with a subst. מקנה, exciting, although in Eze 8:3 המּקנה is equivalent to המּקניא, so that one might more readily be tempted (vid., Hitz. in loc.) to read מקנה אף, "one who excites anger against evil," it one is not willing to decide with Berg, and recently Bleek, in favour of (מקנּה) מקנּא אף בּעולה, excandescens (zelans) ira= contra iniquitatem. But does the text as it stands really not give an appropriate idea? Aben-Ezra and Duran have understood it of the foreboding of an approaching thunder-storm which is manifested by cattle, מקנה. Accordingly Ew. translates: His thunder announces Him, the cattle even, that He is approaching; and peculiarly new (understanding יגיד not of a foreboding but of a thankful lowing) is Ebrard's rendering; also the cattle at fresh sprouting grass. But such a change of the position of אף is without precedent. Hirz. and Ges.: His rumble (rumble of thunder) announces Him to the herds, Him, and indeed as Him who rises up (approaches). But this new interpunction destroys the division of the verse and the syntax. Better Rosenm. like Duran: pecus non tantum pluviam proximam, sed et antequam nubes in sublime adscenderint adscensuras praesagit, according to Virgil, Georg. i. 374f.:

illum (imbrem) surgentem vallibus imis

Aeriae fugere grues.

But עליו refers to God, and therefore על־עולה also, viz., Him who leads forth the storm-clouds (Jer 10:13; Jer 51:16; Psa 135:7), and Himself rising up in them; or, what עלה frequently signifies, coming on as to battle. It is to be interpreted: His thunder-clap announces Him (who is about to reveal Himself as a merciful judge), the cattle even (announce) Him at His first rising up, since at the approach of a storm they herd together affrighted and seek shelter. The speakers are Arabian, and the scene is laid in the country: Elihu also refers to the animal world in Job 35:11; this feature of the picture, therefore, cannot be surprising.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Light - The lightning; fitly God's light, because God only can light it. It - Upon the cloud, which is in a manner the candlestick in which God sets up this light. The sea - The lightning spreads far and wide over all the parts of the sea, and pierceth deep, reaching even to the bottom of it.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
He spreadeth his light upon it - Or, as Mr. Good translates, "He throweth forth from it his flash." These two verses may both have an allusion to the sudden rarefaction of that part of the atmosphere whence the thunder proceeds, by the agency of the electric fluid; the rushing in of the air on each side to restore the equilibrium, which the passage of the fire had before destroyed. The noise produced by this sudden rushing in of the air, as well as that occasioned by the ignition of the hydrogen gas, which is one of the constituents of water, is the thunder of his tabernacle, viz., the atmosphere, where God appears, in such cases, to be manifesting his presence and his power. Elihu says that God spreadeth his light upon it. This is spoken in reference to the flashes and coruscations of lightning in the time of thunder storms, when, even in a dark night, a sudden flash illuminates for a moment the surface of the earth under that place. And covereth the bottom of the sea - He doth whatsoever it pleaseth him in the heavens above, in the earth beneath, in the sea, and in all deep places. Yea, the depths of the sea are as much under his control and influence as the atmosphere, and its whole collection of vapours, meteors, and galvanic and electric fluids.

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² Covering himself `with' light as a garment, Stretching out the heavens as a curtain,

¹⁴ And He sendeth His arrows and scattereth them, And much lightning, and crusheth them.
¹⁵ And seen are the streams of waters, And revealed are foundations of the earth. From Thy rebuke, O Jehovah, From the breath of the spirit of Thine anger.

²⁹ Yea, doth `any' understand The spreadings out of a cloud? The noises of His tabernacle?

¹¹ Teaching us more than the beasts of the earth, Yea, than the fowl of the heavens He maketh us wiser.'

⁷ Causing vapours to ascend from the end of the earth, Lightnings for the rain He hath made, Bringing forth wind from His treasures.

¹⁶ At the voice He giveth forth, A multitude of waters `are' in the heavens, And He causeth vapours to come up from the end of the earth, Lightnings for rain He hath made, And He bringeth out wind from His treasures.

¹³ At the voice He giveth forth, A multitude of waters `is' in the heavens, And He causeth vapours to come up from the end of the earth, Lightnings for rain He hath made, And bringeth out wind from His treasures.

³ And He putteth forth a form of a hand, and taketh me by a lock of my head, and lift me up doth a spirit between the earth and the heavens, and it bringeth me in to Jerusalem in visions of God, unto the opening of the inner gate that is facing the north, where `is' the seat of the figure of jealousy that is making jealous,

³³ He sheweth by it `to' his friend substance, Anger against perversity.

¹⁷ And Joshua heareth the voice of the people in their shouting, and saith unto Moses, `A noise of battle in the camp!'

³² By two palms He hath covered the light, And layeth a charge over it in meeting,

³³ He sheweth by it `to' his friend substance, Anger against perversity.

¹⁰ Lo, the Lord Jehovah with strength cometh, And His arm is ruling for Him, Lo, His hire `is' with Him, and His wage before Him.

¹⁹ God doth hear and afflict them, And He sitteth of old. Selah. Because they have no changes, and fear not God,

³ and I appear unto Abraham, unto Isaac, and unto Jacob, as God Almighty; as to My name Jehovah, I have not been known to them;

¹³ And He `is' in one `mind', And who doth turn Him back? And His soul hath desired -- and He doth `it'.

⁶ All of us like sheep have wandered, Each to his own way we have turned, And Jehovah hath caused to meet on him, The punishment of us all.

⁴ Even from antiquity `men' have not heard, They have not given ear, Eye hath not seen a God save Thee, He doth work for those waiting for Him.

³ Revealed is thy nakedness, yea, seen is thy reproach, Vengeance I take, and I meet not a man.

³ And they say, `The God of the Hebrews hath met with us, let us go, we pray thee, a journey of three days into the wilderness, and we sacrifice to Jehovah our God, lest He meet us with pestilence or with sword.'

¹⁶ Lo, on the palms of the hand I have graven thee, Thy walls `are' before Me continually.

²⁰ I have sinned, what do I to Thee, O watcher of man? Why hast Thou set me for a mark to Thee, And I am for a burden to myself -- and what?

¹⁶ Give ye to Jehovah your God honour, Before He doth cause darkness, And before your feet stumble on dark mountains, And ye have waited for light, And He hath made it for death-shade, And hath appointed `it' for thick darkness.

³² By two palms He hath covered the light, And layeth a charge over it in meeting,

³ What -- thou hast given counsel to the unwise, And wise plans in abundance made known.

²¹ Acquaint thyself, I pray thee, with Him, And be at peace, Thereby thine increase `is' good.

³¹ For by them He doth judge peoples, He giveth food in abundance.

³⁰ Lo, He hath spread over it His light, And the roots of the sea He hath covered,

⁴ For thus said Jehovah unto me, `I rest, and I look on My settled place, As a clear heat on an herb. As a thick cloud of dew in the heat of harvest.

³² By two palms He hath covered the light, And layeth a charge over it in meeting,

³⁰ Lo, He hath spread over it His light, And the roots of the sea He hath covered,

⁶ He poureth on the wicked snares, fire, and brimstone, And a horrible wind `is' the portion of their cup.

³² By two palms He hath covered the light, And layeth a charge over it in meeting,

³⁰ Lo, He hath spread over it His light, And the roots of the sea He hath covered,

¹⁵ And seen are the streams of waters, And revealed are foundations of the earth. From Thy rebuke, O Jehovah, From the breath of the spirit of Thine anger.

⁸ Stretching out the heavens by Himself, And treading on the heights of the sea,

³⁰ Lo, He hath spread over it His light, And the roots of the sea He hath covered,