literally a cord (as an attachment) · noun, common feminine singular construct + pronominal suffix
Lord
אֲדֹנָ֥י'a.do.Nai
H136
the Lord (used as a proper name of God only) · proper noun, a title
GOD
יְ֝הוִ֗הYah.weh
H3069
YHWH · proper noun, a title
trust
מִבְטַחִ֥יmiv.ta.Chi
H4009
properly · noun, common masculine singular construct + pronominal suffix
youth
מִנְּעוּרָֽיmi.ne.'u.Rai
H5271
(only in plural collectively or emphatic form) youth · preposition + noun, common masculine plural construct + pronominal suffix
Strong's Exhaustive Concordance (James Strong, 1890/1894), public domain; digitized by Open Scriptures (CC BY-SA). KJV word tagging: eBible.org (public domain). Original-language text, parsing and brief lexicon: STEPBible.org data from Tyndale House, Cambridge (CC BY 4.0).
Cross-references
Jeremiah 17:7 Blessed is the man that trusteth in the LORD, and whose hope the LORD is.
Psalms 39:7 And now, Lord, what wait I for? my hope is in thee.
Psalms 119:81 My soul fainteth for thy salvation: but I hope in thy word.
Psalms 71:17 O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works.
1 Samuel 17:45-47 Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of th…
Psalms 22:9-10 But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother’s breasts.
Psalms 119:166 LORD, I have hoped for thy salvation, and done thy commandments.
Jeremiah 17:17 Be not a terror unto me: thou art my hope in the day of evil.
Cross-references from OpenBible.info (CC BY), in the lineage of the Treasury of Scripture Knowledge (public domain).
Commentary
Matthew Henry on Psalms 71:1-13
Two things in general David here prays for - that he might not be confounded and that his enemies and persecutors might be confounded.
I. He prays that he might never be made ashamed of his dependence upon God nor disappointed in his believing expectations from him. With this petition every true believer may come boldly to the throne of grace; for God will never disappoint the hope that is of his own raising. Now observe here,
1. How David professes his confidence in God, and with what pleasure and grateful variety of expression he repeats his profession of that confidence, still presenting the profession of it to God and pleading it with him. We praise God, and so please him, by telling him…
For thou art my hope, O Lord God,.... The object, ground, and foundation of it, even of present deliverance, and of future and eternal salvation;
thou art my trust from my youth; in whom he trusted in his youthful days, of which there is an eminent instance in 1 Samuel 17:33.
John Calvin on Psalms 71:5-8
Psalm 71:5-8
5. For thou art my expectation, [or hope,] O Lord Jehovah! My trust from my youth. 6. Upon thee have I leaned [or have I been sustained] from the womb: [103] thou art he that took me out of my mother's bowels: my praise is continually of thee. 7. I have been as a prodigy to the great ones, [104] and yet [105] thou art my strong confidence. 8. My mouth shall be filled with thy praise and with thy glory daily.
5. For thou art my expectation, O Lord Jehovah! The Psalmist here repeats what he had said a little before concerning his trust or confidence. But some, perhaps, may be inclined to refer this sentence rather to the matter or ground afforded him for hope and confidence than…
Stayed upon Jahve, his ground of trust, from early childhood up, the poet hopes and prays for deliverance out of the hand of the foe. The first of these two strophes (Psa 71:1-3) is taken from Psa 31:2-4, the second (Psa 71:4-6, with the exception of Psa 71:4 and Psa 71:6) from Psa 22:10-11; both, however, in comparison with Psa 70:1-5 exhibit the far more encroaching variations of a poet who reproduces the language of others with a freer hand. Olshausen wishes to read מעוז in Psa 71:3, Psa 90:1; Psa 91:9, instead of מעון, which he holds to be an error in writing. But this old Mosaic, Deuteronomial word (vid., on Psa 90:1) - cf. the post-biblical oath המעון (by the Temple!) - is unassailable…
The Church Fathers
We have witnessed a great spectacle with the eyes of faith, the holy martyr Vincent constantly triumphing. He triumphed in words, he triumphed in sufferings; he triumphed in confession, he triumphed in tribulation; he triumphed burned by flames, he triumphed submerged by waves: finally, he triumphed tortured, he triumphed dead. When his body, in which was the trophy of Christ the victor, was cast into the sea from a small boat, it silently said: We are cast down, but we perish not. Who granted such patience to his soldier, except he who first shed his blood for him? To whom it is said in the Psalm: For thou art my patience, Lord; Lord, my hope from my youth. A great contest gains great glory; not human, nor temporal, but divine and eternal. Faith fights; and when faith fights, no one overcomes the flesh. For even if it is torn, even if it is lacerated; when does he perish who has been redeemed by the blood of Christ? A powerful man cannot lose what he bought with his gold, and does Christ lose what he purchased with his blood? But all this should be attributed not to the glory of man, but of God. From him truly is patience, true patience, holy patience, religious patience, right patience; Christian patience is a gift of God.
We saw the martyr enduring immense tortures with the greatest patience: but his soul was submitted to God, for his patience was from Him. And lest human frailty, failing through impatience, deny Christ, and bring the enemy to joy, he knew to whom he should say: My God, deliver me from the hand of the sinner, from the hand of the lawbreaker and the wicked; for You are my patience. For thus, he who sang these things indicated how a Christian ought to ask for deliverance from the power of enemies, not by not suffering anything, but by enduring what he suffers most patiently. Deliver me from the hand of the sinner, from the hand of the lawbreaker and the wicked. But if you seek how he wishes to be delivered, consider what follows: for You are my patience. There is glorious suffering where there is a pious confession: so that, he who glories, may glory in the Lord. Therefore, let no one presume upon his own heart when he completes his speech: let no one rely on his strength when he endures temptation; because, for us to speak good things, our wisdom is from Him: for us to endure bad things, our patience is from Him. Therefore, it is ours to will, but we are called that we may will; it is ours to ask, but we do not know what to ask; it is ours to receive, but what shall we receive if we do not have? It is ours to have, but what do we have if we do not receive? Hence, he who glories should glory in the Lord.
Dictionary and topics
Psalms, Book Of — The present Hebrew name of the book is Tehill’im, “Praises;” but in the actual superscriptions of the psalms the word Tehillah is applied only to one, (Psalms 145:1) ... which is indeed emphatically…
Children, Good · Exemplified: David — Exemplified: David
Hope · General scriptures concerning — General scriptures concerning
Dictionary: Easton's (1897) and Smith's (1863), public domain. Topics: Nave's Topical Bible (1896) and Torrey's Topical Textbook (1897), public domain. Both as parsed by NEUU (CC BY 4.0).
The psalmist has trusted God throughout his life (see 22:9).
Spurgeon's Treasury of David on Psalms 71:5
For thou art my hope, O Lord God: thou art my trust from my youth.
For thou art my hope, O Lord God. God who gives us grace to hope in him, will assuredly fulfil our hope, and, therefore, we may plead it in prayer. His name is "Jehovah, the hope of Israel" (Jer 17:13); and, as he cannot be a false or failing hope, we may expect to see our confidence justified. Thou art my trust from my youth. David had proved his faith by notable exploits when he was a youth and ruddy; it was to him a cheering recollection, and he felt persuaded that the God of his youth would not forsake him in his age. They are highly favoured who can like David, Samuel, Josiah, Timothy, and others say, "Thou art my trust…
Lastly, there followeth the reason why I say this: "for Thou art my patience" (ver. 5). Now if He is patience rightly, He is that also which followeth, "O Lord, my hope from my youth." My patience, because my hope: or rather my hope, because my patience. "Tribulation," saith the Apostle, "worketh patience, patience probation, but probation hope, but hope confoundeth not." With reason in Thee I have hoped, O Lord, I shall not be confounded for everlasting. "O Lord, my hope from my youth." From thy youth is God thy hope? Is He not also from thy boyhood, and from thine infancy? Certainly, saith he. For see what followeth, that thou mayest not think that I have said this, "my hope from my youth," as if God noways profited mine infancy or my boyhood; hear what followeth: "In Thee I have been strengthened from the womb." Hear yet: "From the belly of my mother Thou art my Protector" (ver. 6). Why then, "from my youth," except it was the period from which I began to hope in Thee? For before in Thee I was not hoping, though Thou wast my Protector, that didst lead me safe unto the time, when I learned to hope in Thee. But from my youth I began in Thee to hope, from the time when Thou didst arm me against the Devil, so that in the girding of Thy host being armed with Thy faith, love, hope, and the rest of Thy gifts, I waged conflict against Thine invisible enemies, and heard from the Apostle, "There is not for us a wrestling against flesh and blood, but against principalities, and powers," etc. There a young man it is that doth fight against these things: but though he be a young man, he falleth, unless He be the hope of Him to whom he crieth, "O Lord, my hope from my youth." "In Thee is my singing alway." Is it only from the time when I began to hope in Thee until now? Nay, but "alway." What is, "alway"? Not only in the time of faith, but also in the time of sight. For now, "So long as we are in the body we are absent from the Lord: for by faith we walk, not by sight:" there will be a time when we shall see that which being not seen we believe: but when that hath been seen which we believe, we shall rejoice: but when that hath been seen which they believed not, ungodly men shall be confounded. Then will come the substance whereof there is now the hope. But, "Hope which is seen is not hope. But if that which we see not we hope for, through patience we wait for it."…
The Church Fathers: public-domain translations (Ante-Nicene and Nicene and Post-Nicene Fathers), verse-indexed by SermonIndex (CC BY 4.0).
