Psalms 44:19

Psa 44:19 Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death.

Ver. 19. Though thou hast sore broken us in the place of dragons] i.e. In deserts haunted by dragons, see Isa 34:13; Isa 35:7, whereinto we are driven in banishment, and there hast crushed us, and covered us with the shadow of death, i.e. deadly calamity (Or. κακωσεως).

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa 44:19-21. Thou hast sore broken us in the place of dragons — By inflicting upon us one breach after another, thou hast at last brought us to this pass; that we are become like a place extremely desolate, such as dragons love, (Isa 13:21-22,) and therefore full of horror and danger; and covered us with the shadow of death — With deadly horrors and miseries. If we have forgotten the name of God — That is, God himself, or his worship and service; or stretched out our hands to strange gods — In the way of prayer or adoration. Shall not God search this out? — We appeal to the heart-searching God, concerning the sincerity of this our profession.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

20. (Psa 44:19). That thou hast crushed us in a place of dragons, and hast covered over us with deathshade. The construction is continued from the preceding sentence. The connection may be thus made plain in our idiom. "We have been guilty of no such infidelity or total apostasy, that thou shouldest deal with us in this way." Crushed, bruised, or broken in pieces. See above, on Psa 10:10, and below, on Psa 51:9 (8). Dragons may here be understood as meaning wild beasts or lonely animals in general. Whether the Hebrew word specifically signifies wild-cats, wolves, or jackals, is a question of little exegetical importance. The essential meaning of the whole phrase is a place inhabited by lonely creatures, i.e. a wilderness or desert. Compare Isa 13:22; Isa 34:13; Isa 43:20, Jer 9:10 (11), Jer 10:22; Jer 49:33, Psa 63:11 (10). Covered over, i.e. covered up, completely covered, a stronger expression than the simple verb. Deathshade, or the shadow of death, a strong poetical expression for the profoundest darkness. See above, on Psa 23:4.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

Or, whales: meaning, the bottomless seas of tentations: here we see the power of faith, which can be overcome by no perils.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

sore broken--crushed.

place of dragons--desolate, barren, rocky wilderness (Psa 63:10; Isa 13:22),

shadow of death--(Compare Psa 23:4).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 19. Thou hast sore broken us in the place of dragons] Thou hast delivered us into the hands of a fierce, cruel, and murderous people. We, as a people, are in a similar state to one who has strayed into a wilderness, where there are no human inhabitants; who hears nothing round about him but the hissing of serpents, the howling of beasts of prey, and the terrible roaring of the lion; and who expects every moment to be devoured.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

19 Although thou hast broken us in the place of dragons. In the Hebrew it is, For thou hast broken us, etc.; but the causal particle, כי, ki, according to the idiom of the Hebrew language, is often taken in the sense of although or when. And certainly it must be so rendered in this place, for these three verses are connected, and the sentence is incomplete till the end of the words, For he knoweth the secrets of the heart. The faithful repeat more largely what we have already seen, namely, that although plunged into the greatest depth of miseries, yet they continued steadfast in their resolution, and in the right way. If we consider the distressing circumstances in which they were placed, it will not appear to us a hyperbolical mode of speech, when they say that they were broken even within the depths of the sea; for by the place of dragons I understand not the deserts and solitary places, but the deepest gulfs of the sea. Accordingly, the word תנים, tannim, which others translate dragons, I would rather render whales, as it is also understood in many other places. This interpretation is obviously confirmed by the following clause, in which they complain that they had been covered with the shadow of death, which implies that they were swallowed up of death itself. Let us, however, remember, that in these words the Holy Ghost dictates to us a form of prayer; and that, therefore, we are enjoined to cultivate a spirit of invincible fortitude and courage, which may serve to sustain us under the weight of all the calamities we may be called to endure, so that we may be able to testify of a truth, that even when reduced to the extremity of despair, we have never ceased to trust in God; that no temptations, however unexpected, could expel his fear from our hearts; and, in fine, that we were never so overwhelmed by the burden of our afflictions, however great, as not to have our eyes always directed to him. But it is proper for us to notice still more particularly the style of speaking here employed by the faithful. In order to show that they still continued steadfastly in the pure service of God, they affirm that they have not lifted up their hearts or their hands to any but to the God of Israel alone. It would not have been enough for them to have cherished some confused notion of the Deity: it was necessary that they should receive in its purity the true religion. Even those who murmur against God may be constrained to acknowledge some Divinity; but they frame for themselves a god after their own pleasure. And this is an artifice of the devil, who, because he cannot at once eradicate from our hearts all sense of religion, endeavors to overthrow our faith, by suggesting to our minds these devices — that we must seek another God; or that the God whom we have hitherto served must be appeased after another manner; or else that the assurance of his favor must be sought elsewhere than in the Law and the Gospel. Since, then, it is a much more difficult matter for men, amidst the tossings and waves of adversity, to continue steadfast and tranquil in the true faith, we must carefully observe the protestation which the Holy Fathers here make, that even when reduced to the lowest extremity of distress by calamities of every kind, they nevertheless did not cease to trust in the true God.

This they express still more clearly in the following clause, in which they say, We have not stretched out our hands to a strange god. By these words they intimate, that, contented with God alone, they did not suffer their hopes to be divided on different objects, nor gazed around them in search of other means of assistance. Hence we learn, that those whose hearts are thus divided and distracted by various expectations are forgetful of the true God, to whom we fail to yield the honor which is due to him, if we do not repose with confidence in him alone. And certainly, in the true and rightful service of God, faith and supplication which proceeds from it hold the first place: for we are guilty of depriving him of the chief part of his glory, when we seek apart from him in the least degree our own welfare. Let us then bear in mind, that it is a true test of our piety, when, being plunged into the lowest depths of disasters, we lift up our eyes, our hopes, and our prayers, to God alone. And it only serves to demonstrate more convincingly and clearly the impiety of Popery, when, after having confessed their faith in the one true God with the mouth, its rotaries the next moment degrade his glory by ascribing it to created objects. They indeed excuse themselves by alleging, that in having recourse to Saint Christopher and other saints of their own making, they do not claim for them the rank of Deity, but only employ them as intercessors with God to obtain his favor. It is, however, well known to every one, that the form of the prayers which they address to the saints, is in no respects different from those prayers which they present to God. Besides, although we should yield this point to them, it will still be a frivolous excuse to pretend that they are seeking advocates or intercessors for themselves. This is as much as to say, that Christ is not sufficient for them, or rather, that his office is wholly lost sight of among them. Moreover, we should carefully observe the scope of this passage. The faithful declare, that they did not stretch forth their hands to other gods, because it is an error too common among men to forsake God, and to seek for other means of relief when they find that their afflictions continue to oppress them. So long as we are gently and affectionately treated of God we resort to him, but as soon as any adversity befalls us we begin to doubt. And if we are pressed still further, or if there be no end to our afflictions, the very continuance of them tempts us to despair; and despair generates various kinds of false confidence. Hence arises a multitude of new gods framed after the fancy of men. Of the lifting up of the hands we have spoken elsewhere.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(19) In the place of dragons.—This expression evidently means a wild desert place, from comparison with Jer_9:11; Jer_10:22; Jer_49:33. So Aquila has “an uninhabitable place.” The rendering dragons for tannim arose from its resemblance to tannîn (sea monster). The tan must be a wild beast, since it is connected with ostriches (Isa_34:13) and wild asses, whom it resembles in snuffing up the wind (Jer_14:6), and is described as uttering a mournful howl (Isa_43:20; Mic_1:8; Job_30:29). The jackal is the animal that best answers these requirements. The LXX. and Vulg., which give various different renderings for the word, have here, “in the place of affliction.”

Shadow of death.—See Note, Psa_23:4.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

19. Though &c.] Comp. the vigorous paraphrase of P.B.V.; No, not when thou hast smitten us &c. But it is better to render

That thou shouldest have crushed us into a haunt of jackals.

The Psalmist’s argument is that there has been no national apostasy for which their present disasters would be a just punishment. A haunt of jackals is a proverbial expression for a scene of ruin and desolation, a waste, howling wilderness, tenanted only by wild beasts (Isa_13:22; Isa_34:13; Jer_9:11; Jer_10:22). Some commentators (on the hypothesis of the Maccabaean date) see a reference to the butchery of the Jews who had fled into the wilderness to escape from the persecution of Antiochus (1Ma_2:27-38). But more probably the phrase is a condensed expression, meaning ‘crushed us and reduced our country to a desert.’ There is some doubt however about the reading. The Sept. has, ‘humbled us in a place of affliction.’

the shadow of death] The word tsalmâveth is rendered thus in the Ancient Versions, and the present vocalisation assumes that this is the meaning. But compounds are rare in Hebrew except in proper names, and there are good grounds for supposing that the word is derived from a different root and should be read tsalmûth, and rendered deep gloom. It is however not improbable that the pronunciation of the word was altered at an early date in accordance with a popular etymology.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Though thou hast sore broken us in the place of dragons,.... Where men, comparable to dragons or their poison and cruelty, dwell; particularly in Rome, and the Roman jurisdiction, both Pagan and Papal, the seat of Satan the great red dragon, and of his wretched brood and offspring, the beast, to whom he has given his power; here the saints and followers of Christ have been sorely afflicted and persecuted, and yet have held fast the name of Christ, and not denied his faith; see Rev 2:13; the wilderness is the habitation of dragons; and this is the name of the place where the church is said to be in the times of the Papacy, and where she is fed and preserved for a time, and times, and half a time, Rev 12:6;

and covered us with the shadow of death; as the former phrase denotes the cruelty of the enemies of Christ's church and people, this their dismal afflictions and forlorn state and condition; see Psa 23:4, Isa 9:2; and may have some respect to the darkness of Popery, when it was at the height, and the church of Christ was covered with it, there being very little appearances and breakings forth of Gospel light any where. According to Arama, the "place of dragons" denotes the captivity of Egypt, which is the great dragon; and the "shadow of death", he says, was a name of Egypt in ancient times, as say the Rabbins; and observes that Psa 44:25 explains this; see Gen 3:14.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Though thou hast sore broken us in the place of dragons - Or rather, “That thou hast crushed us in the place of dragons.” The connection is continued from the previous verse: “Our heart is not so turned back, nor have our steps so declined from thy path, that thou shouldst crush us in the place of dragons.” That is, we have been guilty of no such apostasy and infidelity as to account for the fact that thou hast dealt with us in this manner, or make it necessary and proper that we should thus be crushed and overthrown The word rendered “dragons” - תנין tannı̂yn - means either a great fish; a sea monster; a serpent; a dragon; or a crocodile. See the notes at Isa 13:22. It may also mean a jackal, a fox, or a wolf. DeWette renders it here, jackals. The idea in the passage is essentially the same, whichever interpretation of the word is adopted. The “place of dragons” would denote the place where such monsters are found, or where they had their abode; that is to say, in desolate places; wastes; deserts; old ruins; depopulated towns. See the notes, as above, at Isa 13:19-22; compare Jer 9:11. The meaning here would be, therefore, that they had been vanquished; that their cities and towns had been reduced to ruins; that their land had been laid waste; that the place where they had been “sore broken” was in fact a fit abode for wild beasts and monsters.

And covered us with the shadow of death - Our land has been covered with a dark and dismal shade, as if Death had cast his image or shadow over it. See Job 3:5, note; and Psa 23:4, note. There could be no more striking illustration of calamity and ruin.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Ver. 19. Though thou hast sore broken us in the place of dragons. Though utterly crushed and rendered desolate and driven as it were to associate with creatures such as jackals, owls, serpents, which haunt deserted ruins, yet Israel remained faithful. To be true to a smiting God, even when the blows lay our joys in ruinous heaps, is to be such as the Lord delighteth in. Better to be broken by God than from God. Better to be in the place of dragons than of deceivers. And covered us with the shadow of death. The language is very strong. The nation is described as completely enveloped in the dense darkness of despair and death, covered up as though confined in hopelessness. Yet the claim is made that they still remained mindful of their God, and a glorious plea it is. Better death than false of faith. Those who are true to God shall never find him false to them.

Ver. 19. Thou hast sore broken us in the place of dragons, etc. Where men, comparable to dragons for their poison and cruelty, dwell, particularly in Rome, and the Roman jurisdiction, both Pagan and Papal, the seat of Satan the great red dragon, and of his wretched brood and offspring, the beast, to whom he has given his power; where the saints and followers of Christ have been sorely afflicted and persecuted, and yet have held fast the name of Christ, and not denied his faith. See Re 2:13 12:3. The wilderness is the habitation of dragons; and this is the name of the place where the church is said to be in the times of the Papacy, and where she is fed and preserved for a time, and times, and half time. Re 12:6, 14. And covered us with the shadow of death. As the former phrase denotes the cruelty of the enemies of Christ's church and people, this their dismal afflictions and forlorn state and condition; and may have some respect to the darkness of Popery, when it was at the height, and the church of Christ was covered with it, there being very little appearances and breakings forth of gospel light anywhere. John Gill.

Ver. 19. Dragons. The word rendered dragons (Mynt), tannim means either a great fish, a sea monster, a serpent, a dragon, or a crocodile. It may also mean a jackal, a fox, or a wolf. De Wette renders it here jackals. The idea in the passage is essentially the same, whichever interpretation of the word is adopted. The "place of dragons" would denote the place where such monsters are found, or where they had their abode; that is to say, in desolate places, wastes, deserts, old ruins, depopulated towns. Albert Barnes.

None.

Psalms 44:20*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

19. Place of dragons—If תנים(tannim, dragons) is the name for jackals, as is commonly supposed, their “place” must signify the locality or regions where they inhabit, frequent, or congregate nightly, (for they go in large companies.) Thus while the surviving captives were sold into slavery till they brought no price, (Psa_44:12,) their dead in battle were left to be devoured on battle fields, where jackals congregated. See on Psa_63:10, and Jdg_15:4

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Though thou hast sore broken us in the place of dragons; rather, in the place of jackals; i.e. in wild and desolate regions, where jackals abound. (comp. Isa_13:22 Isa_34:13) The expression is probably used metaphorically. And covered us with the shadow of death. Brought us, i.e. , into imminent peril of destruction (see vers. 10, 11).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Broken us - By inflicting upon us one breach after another, thou hast at last brought us to this pass. The place - A place extremely desolate, such as dragons love, Isaiah xiii, 21, 22, and therefore full of horror, and danger. Covered us - With deadly horrors and miseries.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.