Psalms 71:5 — Word Study
WLCכִּֽי־ אַתָּ֥ה תִקְוָתִ֑י אֲדֹנָ֥י יְ֝הוִ֗ה מִבְטַחִ֥י מִנְּעוּרָֽי׃
BSAForkîy [because of this reason] Youʼattâh [my Lord] are my hopetiqvâh [my trust, expectation] O LordʼĂdônây [Adonay, my Master] GODYᵉhôvih [Yehovah] my confidencemibṭâch [trust, refuge] from my youthnâʻûwr [the time of being young, formative years]
| Greek | English | Parsing |
|---|---|---|
| כִּֽי־ | for | Particle |
| אַתָּ֥ה | you | Pronoun |
| תִקְוָתִ֑י | [are] hope my | Noun common feminine singular construct, suffix |
| אֲדֹנָ֥י | O Lord | Noun proper |
| יְ֝הוִ֗ה | Yahweh | Noun proper |
| מִבְטַחִ֥י | confidence my | Noun common masculine singular construct, suffix |
| מִנְּעוּרָֽי׃ | since youth my | Preposition, noun common masculine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For You are my hope, O Lord GOD, my confidence from my youth. |
| KJV | For thou art my hope, O Lord GOD: thou art my trust from my youth. |
| ASV | For thou art my hope, O Lord Jehovah: Thou art my trust from my youth. |
| YLT | For Thou [art] my hope, O Lord Jehovah, My trust from my youth. |
| WEB | For you are my hope, Lord Yahweh, my confidence from my youth. |
| BBE | For you are my hope, O Lord God; I have had faith in you from the time when I was young. |
The translations agree on the key terms used in this verse, particularly regarding the concept of hope.
The sentence is structured with a main clause followed by descriptive phrases that elaborate on the subject's relationship with God.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectאַתָּה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 71:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Personal Lamentgenerated
Psalm 71:5 reflects the psalmist's deep reliance on God as his source of hope and confidence throughout his life. This verse is part of a larger lament where the psalmist seeks deliverance from adversaries while affirming his trust in God's faithfulness, as seen in the surrounding verses. The psalmist acknowledges that God has been his refuge since his youth, indicating a long-standing relationship marked by trust and dependence.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 13:5 | But I have trusted in Your loving devotion; my heart will rejoice in Your salvation. |
| 2 | Psalm 39:7 | And now, O Lord, for what do I wait? My hope is in You. |
| 3 | Psalm 42:11 | Why are you downcast, O my soul? Why the unease within me? Put your hope in God, for I will yet praise Him, my Savior and my God. |
| 4 | Psalm 119:81–166 | My soul faints for Your salvation; I wait for Your word. |
| 5 | Jeremiah 17:7–13 | But blessed is the man who trusts in the LORD, whose confidence is in Him. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — תִקְוָתִ֑י, tik.va.Tigenerated
The word תִקְוָה (tikvah) denotes both 'hope' and 'cord', suggesting a connection or attachment to expectation. It is a feminine noun that conveys the idea of longing for something anticipated, encapsulating the essence of trust in God’s promises.
In this verse, it emphasizes the psalmist's unwavering expectation of God's intervention and support, highlighting the intimate bond developed over the years. The parsing as a construct form indicates that this hope is personally owned, linking it directly to the psalmist's identity.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main clause is governed by the subject אַתָּ֥ה, you, which establishes a direct address to God, affirming His role as the psalmist's hope. The structure flows with a series of noun phrases and prepositional phrases that elaborate on the psalmist's relationship with God, emphasizing continuity from youth to the present.
The Hebrew word order places the subject first, underscoring the psalmist's focused declaration of trust in God, followed by descriptors that enrich the meaning of hope and confidence.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew תִקְוָה is rendered as ἐλπίς, which means 'hope' and carries a similar connotation of expectation. This choice aligns closely with the Hebrew meaning, emphasizing the psalmist's trust in God's deliverance.
The use of κύριε for אֲדֹנָי reflects the reverence in addressing God, consistent with the Hebrew text's intent to convey respect and devotion.
In plain words — the whole versegenerated
Psalm 71:5 expresses the psalmist's deep trust in God as his hope and confidence from his youth. This verse highlights a lifelong relationship with God, emphasizing the importance of relying on Him during times of trouble.
Frequently Asked Questionsgenerated
It means that the psalmist places his trust and expectation in God, believing that He will provide support and deliverance.
The psalmist indicates that his trust in God has been a constant throughout his life, starting from his formative years.
The use of 'Adonay' reflects reverence and respect, acknowledging God's authority while expressing a personal relationship.
You can cultivate a relationship with God that builds trust and confidence, relying on Him as your source of hope through all stages of life.
Reflection Questionsgenerated
- In what ways have I experienced God's faithfulness throughout my life?
- How can I strengthen my trust in God during difficult times?
- What does it mean for me to consider God my hope?
- How can I reflect on my formative years and recognize God's influence during that time?
The early church on this verse — how the Fathers read it
Early Church Fathers have commented on this verse, often reflecting on the themes of patience and endurance in faith, as seen in their writings.
We saw the martyr so patiently enduring the most monstrous torments; but his soul was submitting itself to God, because it was from him that his patience came.Early Church Fathers on Psalms 71 →
We have been watching a magnificent spectacle with the eyes of faith, the holy martyr Vincent everywhere victorious. He was victorious in his words, victorious in the pains he endured;Early Church Fathers on Psalms 71 →
Lastly, there follows the reason why I say this: "for You are my patience" [Psalms 71:5].Early Church Fathers on Psalms 71 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 71:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor 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
Read John Gill on Psalms 71 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor thou art my hope, O Lord GOD: thou art my trust from my youth. -The prayer in Psalms 71:4 is followed, first, by the basis on which it rests (Psalms 71:5-8); then by an expanded form of it (Psalms 71:9-13). Verse 5.
Read Robert Jamieson on Psalms 71 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 71:5 For thou [art] my hope, O Lord GOD: [thou art] my trust from my youth.Ver. 5. For thou art my hope] Helpless I may seem, but hopeless I am not.
Read John Trapp on Psalms 71 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) My hope.—Comp. Jeremiah 14:8; Jeremiah 1:7. Also in New Testament, 1 Timothy 1:1, “The Lord Jesus Christ our hope.” Shakespeare, with his fine ear for scriptural expressions, caught this. “And God shall be my hope, my stay.” “God, our hope, shall succour us.”—2 Henry VI.
Read Charles John Ellicott on Psalms 71 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. My trust from my youth.] When I was born into the world, thou didst receive me, and thou tookest me under thy especial care. "My praise shall be continually of thee." Rather, I have always made thee my boast.
Read AdamClarke on Psalms 71 →CambridgeThe Cambridge Bible for Schools and Colleges4–8. The ground of the Psalmist’s appeal for deliverance.
Read Cambridge on Psalms 71 →Albert Barnes1798–1870Barnes' Notes on the BibleFor thou art my hope, O Lord God - The ground of my hope and my expectation is in thee. (1) I have no other help; no other defense; but (2) I “have” confidence; on thee I “do” rely.
Read Albert Barnes on Psalms 71 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible5. My trust from my youth—Happy the man who can say this! A life-long habit of faith gives strength to character, and support and assurance to prayer.
Read Daniel Denison Whedon on Psalms 71 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For You are my hope, O Lord GOD, my confidence from my youth.
For you are my hope, Lord Yahweh, my confidence from my youth.
For You are my hope, O Lord GOD, my confidence from my youth.
For you give me confidence, O Lord; O Lord, I have trusted in you since I was young.
Tyndale line
For thou art my hope, O Lord GOD: thou art my trust from my youth.
For thou art my hope, O Lord Jehovah: Thou art my trust from my youth.
For thou art my hope, O Lord GOD: thou art my trust from my youth.
For thou art my hope, O LORD God: thou art my trust from my youth.
For thou art mine hope, O Lord God, euen my trust from my youth.
Strictly literal
For thou art my hope, O Lord Jehovah, my confidence from my youth.
For Thou [art] my hope, O Lord Jehovah, My trust from my youth.
For You [are] my hope, O Lord YHWH, || My trust from my youth.
For thou art my hope, O Lord Eternal: thou art my trust from my youth.
For you are my hope, Lord Yahweh. I have trusted in you ever since I was a child.
From the Latin
And he shall continue with the sun, and before the moon, throughout all generations.
Simplified
For you, Lord God, are my hope. You are the one I have trusted since I was young.
For you are my hope, O Lord God; I have had faith in you from the time when I was young.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in conveying the psalmist's trust in God. The Dead Sea Scrolls — 4Q83 show some restoration, but the main words align with the Masoretic Text, affirming the psalmist's declaration of hope and confidence.
כִּֽי־ אַתָּ֥ה תִקְוָתִ֑י אֲדֹנָ֥י יְ֝הוִ֗ה מִבְטַחִ֥י מִנְּעוּרָֽי׃
6 of the 7 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
כי אתה [תקות׳י] [אדני] יהוה מבטח׳י מנעור׳י
3 words on the leather — 2 partly restored, 2 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 71:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
אַתָּ֫ה (attah) is a second-person pronoun in Hebrew, used to address someone directly. It has masculine and feminine forms: אַתָּה for singular masculine, אַתְּ for singular feminine, אַתֶּם for plural masculine, and אַתֵּן for plural feminine. The entries indicate variations in form and usage, reflecting the pronoun's grammatical complexity.
אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou
base
אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.)
base
אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.)
base
אַתֶּם pron. 2 m. pl. you (masc.)
base
אַתֵּן pron. 2 f. pl. you (fem.)
base
H859a אַתָּ֫ה, אָ֑תָּה pron. 2 s. m. thou H859b אתי, i.e. אתִּי, the older & more original form of אַתְּ thou (fem.) H859c אַתְּ, אָ֑תְּ pron. 2 s. f. thou (fem.) H859d אַתֶּם pron. 2 m. pl. you (masc.) H859e אַתֵּן pron. 2 f. pl. you (fem.)
859 'attah at-taw'
or (shortened); aatta {at-taw'}; or wath {ath}; feminine
(irregular) sometimes nattiy {at-tee'}; plural masculine attem
{at- tem'}; feminine atten {at-ten'}; or oattenah
{at-tay'naw}; or fattennah {at-tane'-naw}; a primitive pronoun
of the second person; thou and thee, or (plural) ye and
you:--thee, thou, ye, you.
אַתָּ֫ה (at.tah) — you(m.s.).
you (second pers. sing. masc.)
אתִּי (ti) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתְּ (at.te) — you(f.s.).
you (second pers. sing. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
אַתֶּם (at.tem) — you(m.p.).
you (second pers. pl. masc.)
Aramaic equivalent: an.tun (אַנְתּוּן "you" H0608)
אַתֵּן (at.ten) — you(f.p.).
you (second pers. pl. fem.)
A grammatical form of at.tah (אַתָּ֫ה "you(m.s.)" H0859A)
Pron — PronounHPp2ms
תִּקְוָה (tiqvah) means both 'cord' and 'hope.' It is derived from a root meaning to attach or bind, reflecting a sense of expectancy or longing. The term encompasses concepts of hope, expectation, and the outcomes of what is hoped for, as noted in various lexicons.
[תִּקְוָה] n.f. cord
base
תִּקְוָה 34 n.f. hope
hope
= ground of hope
things hoped for, outcome
base
H8615a תִּקְוָה cord H8615b תִּקְוָה hope . hope
. = ground of hope
. things hoped for, outcome
8615 tiqvah tik-vaw'
from 6960; literally, a cord (as an attachment (compare
6961)); figuratively, expectancy:--expectation ((-ted)),
hope, live, thing that I long for.
see HEBREW for 06960
see HEBREW for 06961
תִּקְוָה (tiq.vah) — cord.
cord
תִּקְוָה (tiq.vah) — hope.
1) hope, expectation
1a) hope
1b) ground of hope
1c) things hoped for, outcome
N-fs | Suff — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
יְהֹוִה (Yhovih) is a variation of the name יָהְוֶה (Yahweh), which is the proper name of the God of Israel. It is often used in combination with other terms, such as 'Lord Jehovah.' The name is significant in the context of the Old Testament, particularly in Exodus 3:12-15, where it is revealed to Moses.
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3069 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3069 Yhovih yeh-ho-vee'
a variation of 3068 (used after 136, and pronounced by Jews
as 430, in order to prevent the repetition of the same sound,
since they elsewhere pronounce 3068 as 136):--God.
see HEBREW for 03068
see HEBREW for 0136
see HEBREW for 0430
see HEBREW for 03068
see HEBREW for 0136
יְהֹוִה (ye.ho.vih) — YHWH/God.
1) Jehovah-used primarily in the combination 'Lord Jehovah'
1a) equal to ye.ho.vah (יהוה "LORD" H3068) but pointed with the vowels of e.lo.him (אֱלֹהִים "God" H0430)
N-proper — Noun properHNpt
מִבְטָח (mibtach) refers to confidence, encompassing both the act of confiding and the state of security or assurance. It is derived from a root meaning 'refuge' and can denote trust or hope. The entries consistently highlight its use in contexts related to security and assurance.
מִבְטָח n.[m.] confidence
the act of confiding
the object of confidence
the state of confidence, security.
base
H4009 מִבְטָח confidence . the act of confiding
. the object of confidence
. the state of confidence, security.
4009 mibtach mib-tawkh'
from 982; properly, a refuge, i.e. (objective) security, or
(subjective) assurance:--confidence, hope, sure, trust.
see HEBREW for 0982
מִבְטָח (miv.tach) — confidence.
1) trust, confidence, refuge
1a) act of confiding
1b) object of confidence
1c) state of confidence, security
N-ms | Suff — Noun common masculine singular construct · suffixHNcmsc/Sp1bs
נְעוּרִים (na`uwr) refers to youth or early life, encompassing both the state of juvenility and young people collectively. It appears in the plural form and has a feminine counterpart, נְעוּרוֹת (na`ur), which carries the same meaning. The term is notably used in Jeremiah 32:30.
נְעוּרִים n.[m.]pl. youth, early life
base
[נְעוּרוֹת] n.[f.]pl. id. [n.ei.ae];—only Je 32:30 (fig. of nation).
ref
H5271a נְעוּרִים youth, early life H5271b נְעוּרוֹת id. [5271a]
5271 na`uwr naw-oor'
or naur {naw-oor'}; and (feminine) nturah {neh- oo-raw'};
properly, passive participle from 5288 as denominative; (only
in plural collectively or emphatic form) youth, the state
(juvenility) or the persons (young people):--childhood,
youth.
see HEBREW for 05288
נְעוּרִים (na.ur) — youth.
youth, early life
Also means: na.ur (נְעוּרוֹת "youth" H5271B)
נְעוּרוֹת (na.ur) — youth.
youth, early life
Another spelling of na.ur (נְעוּרִים "youth" H5271A)
Prep | N-cp | Suff — Preposition · noun common masculine plural construct · suffixHR/Ncmpc/Sp1bs