Psalms 71:5–8

Psalms 71:5 — "For you are my hope, Lord Yahweh" The opening word "for" (Hebrew kî) is not decorative; it functions as a logical hinge, grounding the psalmist's plea for deliverance (vv. 1–4) in the bedrock of established hope. The Hebrew tiqvah (hope) carries a concrete, taut meaning — literally a cord or rope held tightly — not a vague optimism. This is covenantal confidence. Significantly, the psalmist addresses God with the double title Adonai YHWH (Lord Yahweh), a weighty pairing that invokes both God's sovereign lordship and His covenant name revealed to Moses (Ex 3:14). The hope expressed is therefore not merely personal sentiment but a response to who God has revealed Himself to be. The psalmist's hope has a name, and that name is Yahweh.

Psalms 71:6 — "I have relied on you from the womb" The Hebrew samak, translated "relied" or "leaned upon," conveys physical weight being transferred — to lean so fully on another that one would collapse without support. The psalmist does not merely say he began trusting God at some point of maturity or crisis; he reaches back to the womb (beten), the place of absolute helplessness and hiddenness. This is among the most radical claims of the Psalter: that God's sustaining care precedes every human decision, awareness, or act of faith. The womb becomes a theological statement — God's providential love is antecedent to the creature's capacity to respond. Some manuscripts and early versions (reflected in the Septuagint) add "from my mother's womb you drew me forth," reinforcing the image of divine midwifery, God as the One who brings the soul into existence and into relationship with Himself simultaneously.

Psalms 71:7 — "I am a marvel to many" The Hebrew mofet (marvel, portent, sign) is striking. It is the very word used for the wonders and signs God performs in Egypt (Ex 7:3; Dt 4:34). The psalmist presents himself not as a curiosity or an object of mockery alone (though persecution is implied in the wider psalm), but as a living sign — a person whose unusual trust in God makes his life itself a testimony. That one can endure suffering and still cling to God with the tenacity described in vv. 5–6 is itself a wonder. In the typological reading, this resonates powerfully with the figure of the Servant who is "a sign of contradiction" (Lk 2:34) and with Jesus Himself, whose entire life was a semeion before the eyes of Israel. The just person who suffers and still trusts becomes, in God's economy, a sign of the Kingdom.

Psalms 71:8 — "My mouth shall be filled with your praise" The final verse completes a movement from interiority (hope, reliance) to embodied proclamation. The future tense ("shall be filled") indicates an ongoing, inexhaustible commitment — the praise is not a single act but the permanent posture of a life. "Filled" (male') suggests overflowing capacity: praise that cannot be contained. The mouth that was sustained by God from before birth now becomes His instrument. In this verse the psalm passes from prayer into liturgy, from private trust into public doxology.

Catholic tradition illuminates these verses with particular richness at several points.

On prenatal trust and the dignity of the person: The Church's teaching that human life and dignity begin at conception (CCC §2270) finds deep scriptural resonance in verse 6. The psalmist's affirmation that his relationship with God originates "from the womb" is not merely poetic; it reflects what the Catechism names as God's intimate creative and providential involvement with each person from the first moment of existence. St. Augustine saw in this verse confirmation that grace is not earned but received — that God's claim on the soul precedes all human striving (Enarrationes in Psalmos, Ps. 70).

On hope as theological virtue: Verse 5 is a textbook expression of what the Catechism calls the virtue of hope — "the theological virtue by which we desire the kingdom of heaven and eternal life as our happiness, placing our trust in Christ's promises" (CCC §1817). Unlike natural optimism, this hope is anchored in the Person of God Himself. St. Thomas Aquinas (Summa Theologiae II-II, q.17) would recognize in tiqvah precisely the kind of spes that has God as both its motive and its final object.

On the vocation to praise: The Church Fathers read verse 8 Christologically and ecclesially. St. John Chrysostom noted that the mouth filled with praise is the mouth of the whole Church, not merely one individual — that in the Psalms, Christ speaks with and through His Body. The Liturgy of the Hours, which the Church draws substantially from the Psalms, is the institutional fulfillment of this verse: the Church's mouth is perpetually filled with God's praise across every hour of the day.

For a Catholic today, these verses offer a counter-narrative to the cultural assumption that faith is something you arrive at through personal searching and choose when sufficiently convinced. Verse 6 insists on the opposite: you were held before you could hold. Your baptism — received as an infant by most Catholics — is the sacramental expression of exactly this truth: grace precedes awareness, and the covenant is offered before we can articulate our response.

Practically, verse 7 ("I am a marvel to many") challenges Catholics to recognize that a life lived in faithful, persistent trust — especially through suffering, failure, or loss — is itself a form of evangelization. You need not have eloquent arguments; the fact of your fidelity is a sign. And verse 8 invites an examination of what fills our mouths each day. The Liturgy of the Hours is the Church's concrete answer to this verse — a structured daily commitment to ensure that praise, not complaint or triviality, shapes the cadence of Christian speech. Even a single daily prayer, such as Morning Prayer, is an act of obedience to this ancient vow.