ייִדישער מחשבֿה אויף תהילים 29:10

The author, when discussing G-d’s answer to Job's enquiry (Job 37-38), states that the peculiarly suspended letter ayin in reference to the resha-im, the wicked, may signify that these people are not absolutely bad, are not beyond redemption. This is what has prevented G-d from producing the kind of destruction on earth that would eradicate them together with their wickedness. When G-d tells Jonah how He feels about the creatures in Nineveh; He explains His relationship to His creatures even when the latter are imperfect or corrupt due to a variety of causes (Jonah 4,11). The repeated reports of mankind's corruption at the end of Parshat Bereshit as well as at the beginning of Parshat Noach (6,5;6,6;6,11; 6,13) indicate the degree of patience G-d displayed before He felt impelled to take drastic action. Viewing the extended periods of time-- one hundred and twenty years twice-- granted man to reverse his ways, any criticism of G-d must be utterly rejected. There simply was no other way left for G-d to prove His kingship except by exercising His prerogative to impose and carry out sentence.

Again, “The Lord sitteth upon the flood” (Ps. 29:10), i.e., despite the change and variation of earthly objects, no change takes place with respect to God’s relation (to the earth): His relation to each of the things which come into existence and perish again is stable and constant, for it concerns only the existing species and not the individuals. It should therefore be borne in mind, that whenever the term” sitting” is applied to God, it is used in this sense.