Psalm 141: verse 1 - Prayer in times of trouble and persecution

Psalm 141 opens with an intense prayer for help.  In it, we are given the start of a mini-treatise on prayer.

The text of the psalm

  The Latin and Greek

1	V	Voce mea ad Dóminum clamávi: * voce mea ad Dóminum deprecátus sum.
	NV	Voce mea ad Dominum clamo, voce mea ad Dominum deprecor;
	R	Voce mea ad Dominum clamavi voce mea ad Deum deprecatus sum
	JH	Voce mea ad Dominum clamavi: voce mea ad Dominum deprecatus sum.
		φωνῇ μου πρὸς κύριον ἐκέκραξα φωνῇ μου πρὸς κύριον ἐδεήθην

 Key: V=Vulgate; NV=Neo-Vulgate; R=Romanus; JH - St Jerome's translation from the Hebrew.

The differences between the various Latin versions are minor, relating only to the tense of the verbs, and the use of Deus (God) instead of Lord in the Romanum.

Word by word translation and key vocabulary

Voce (voice) mea (my) ad (to) Dominum (the Lord) clamavi (I have called), voce (voice) mea (my) ad (to) Dominum (the Lord) deprecatus sum (I have entreated/made supplication).  

clamo, avi, atum, are to call, cry out; to call to or upon for aid.

vox, vocis, f., the voice of a person, or, the sound of an instrument, etc.  

deprecor, atus sum, ari, to entreat; to pray, make supplication; to be entreated, supplicated.

Selected English translations

DR	I cried to the Lord with my voice: with my voice I made supplication to the Lord.
Brenton	I cried to the Lord with my voice; with my voice I made supplication to the Lord.
MD	Loudly I cry to the Lord; with a loud voice I beseech the Lord for help
RSV	I cry with my voice to the LORD, with my voice I make supplication to the LORD,
Cover	I cried unto the Lord with my voice; yea, even unto the Lord did I make my supplication
Knox	Loud is my cry to the Lord, the prayer I utter for the Lord’s mercy,
Grail	With all my voice I cry to the Lord, with all my voice I entreat the Lord.

Christ prays for us

This verse can be read firstly as said in the mouth of Jesus, and can be seen as either his prayer on the Cross, or the night before in the Garden.  

Its purpose, as Cassiodorus explains, is to obtain remission for our sins:

"In the holy person of His venerable incarnation, He says in His customary manner that He has cried to the Lord with his voice... How pure and sweet was the prayer poured out in the Father's sight, like a stream of clear water!  Clearly it was issued not to sink to the depths but to reach the height of heavenly devotion...So the devoted advocate declares His troubles before the Father, so as to be able to obtain pardon for our sins."

This is, of course, a prayer we can also make our own, especially at times of trouble or temptation: although some today seem to think it is hypocritical to turn to God at the low points of our life, even on our deathbed, if we have neglected him at other times.  Catholic tradition takes the diametrically opposite approach: our difficult times are meant to help us turn to God more intently, as St John Chrysostom pointed out:

From this we learn that tribulations also make no slight contribution to sound values....It has in fact two advantages: one, in making us more zealous and attentive; the other, in proving no insignificant reason to be heard...And everywhere in Scripture we find that those bearing their tribulations with gratitude not only expiate many of their sins but also obtain thereby no little confidence in God's presence.

The necessity of fervour

Many of the Fathers and Theologians also point out that the addition of the words 'with my voice' means we should not just mouth the words, but say them wholeheartedly, engaging body and mind: 'voice' here means our inner thought aligned to our external words.

As St Jerome put it:

Without the least reserve the prophet cries: I pour out my whole heart to the Lord, like a man who shows his wound to the physician and tells him of all his sufferings so he may prescribe a remedy.

Let us then cultivate our inner conscience this Lent, reflect on our past sins, and thus stimulate our sense of the need for God's healing grace.

Psalm 141 (142): Voce mea ad Dominum clamavi 

Vulgate	Douay-Rheims
Intellectus David, cum esset in spelunca, oratio	Of understanding for David, A prayer when he was in the cave.
1 Voce mea ad Dóminum clamávi: * voce mea ad dóminum deprecátus sum.	2 I cried to the Lord with my voice: with my voice I made supplication to the Lord.
2. Effúndo in conspéctu ejus oratiónem meam, * et tribulatiónem meam ante ipsum pronúntio	3 In his sight I pour out my prayer, and before him I declare my trouble:
3. In deficiéndo ex me spíritum meum: * et tu cognovísti sémitas meas.	4 When my spirit failed me, then you knew my paths.
4  In via hac, qua ambulábam, * abscondérunt láqueum mihi.	In this way wherein I walked, they have hidden a snare for me.
5 Considerábam ad déxteram, et vidébam: * et non erat qui cognósceret me.	5 I looked on my right hand, and beheld, and there was no one that would know me.
6. Périit fuga a me: * et non est qui requírat ánimam meam.	Flight has failed me: and there is no one that has regard to my soul.
7. Clamávi ad te, Dómine, * dixi: Tu es spes mea, pórtio mea in terra vivéntium.	6 I cried to you, O Lord: I said: You are my hope, my portion in the land of the living.
8.  Inténde ad deprecatiónem meam: * quia humiliátus sum nimis.	7 Attend to my supplication: for I am brought very low.
9.  Líbera me a persequéntibus me: * quia confortáti sunt super me.	Deliver me from my persecutors; for they are stronger than I.
10 Educ de custódia ánimam meam ad confiténdum nómini tuo: me exspéctant justi, donec retríbuas mihi.	8 Bring my soul out of prison, that I may praise your name: the just wait for me, until you reward me.

Psalms of Compline (Short summaries)/2 - Psalm 90, Qui habitat

Temptation of Christ, St Alban's Psalter

 Psalm 90: Qui habitat

Vulgate	Douay-Rheims
Laus cantici David.	The praise of a canticle for David
Qui hábitat in adjutório Altíssimi, * in protectióne Dei cæli commorábitur.	He that dwells in the aid of the most High, shall abide under the protection of the God of Jacob.
2  Dicet Dómino : Suscéptor meus es tu, et refúgium meum: * Deus meus sperábo in eum.	He shall say to the Lord: You are my protector, and my refuge: my God, in him will I trust.
3 Quóniam ipse liberávit me de láqueo venántium, * et a verbo áspero.	For he has delivered me from the snare of the hunters: and from the sharp word.
4  Scápulis suis obumbrábit tibi: * et sub pennis ejus sperábis.	He will overshadow you with his shoulders: and under his wings you shall trust.
5  Scuto circúmdabit te véritas ejus: * non timébis a timóre noctúrno.	His truth shall compass you with a shield: you shall not be afraid of the terror of the night.
6  A sagítta volánte in die, a negótio perambulánte in ténebris: * ab incúrsu et dæmónio meridiáno.	Of the arrow that flies in the day, of the business that walks about in the dark: of invasion, or of the noonday devil.
7  Cadent a látere tuo mille, et decem míllia a dextris tuis: * ad te autem non appropinquábit.	A thousand shall fall at your side, and ten thousand at your right hand: but it shall not come near you.
8  Verúmtamen óculis tuis considerábis: * et retributiónem peccatórum vidébis.	But you shall consider with your eyes: and shall see the reward of the wicked.
9  Quóniam tu es, Dómine, spes mea: * Altíssimum posuísti refúgium tuum.	Because you, O Lord, are my hope: you have made the most High your refuge.
10  Non accédet ad te malum: * et flagéllum non appropinquábit tabernáculo tuo.	There shall no evil come to you: nor shall the scourge come near your dwelling.
11  Quóniam Angelis suis mandávit de te: * ut custódiant te in ómnibus viis tuis.	For he has given his angels charge over you; to keep you in all your ways.
12  In mánibus portábunt te: * ne forte offéndas ad lápidem pedem tuum.	In their hands they shall bear you up: lest you dash your foot against a stone.
13  Super áspidem et basilíscum ambulábis: * et conculcábis leónem et dracónem.	You shall walk upon the asp and the basilisk: and you shall trample under foot the lion and the dragon.
14  Quóniam in me sperávit, liberábo eum: * prótegam eum quóniam cognóvit nomen meum.	Because he hoped in me I will deliver him: I will protect him because he has known my name.
15  Clamábit ad me, et ego exáudiam eum : * cum ipso sum in tribulatióne : erípiam eum et glorificábo eum.	He shall cry to me, and I will hear him: I am with him in tribulation, I will deliver him, and I will glorify him.
16  Longitúdine diérum replébo eum: * et osténdam illi salutáre meum.	I will fill him with length of days; and I will show him my salvation.

Pronouncing the words

You can heard the psalm read aloud slowly in Latin over at the Boston Catholic Journal.

Once you are confident of the pronunciation, try singing it with the monks - the videos below are one option, alternatively, listen to one of the archived audio files of Compline sung by the monks of Le Barroux, since Psalm 90 is used in the Benedictine Office at Compline each night.



But it also features in the (traditional) mass as the longest of the Tracts, sung on the first Sunday of Lent, so I've included a wonderful old Roman Chant version of the Tract below so you can get a taster.

Short summaries of Psalm 90

Pick the summary of your choice and learn it, or copy it to create a cheat sheet to have handy for when you say the Office.

St Augustine:

This Psalm is that from which the Devil dared to tempt our Lord Jesus Christ: let us therefore attend to it, that thus armed, we may be enabled to resist the tempter, not presuming in ourselves, but in Him who before us was tempted, that we might not be overcome when tempted... 

Cassiodorus:

Verses 11 and 12 are directed at the Lord Saviour Himself by the devil after he has tempted Him. We always confront demons with this psalm in devoted trust, so that they may be overcome by us by the same means by which they sought craftily to make observations against their Creator.  In the first part David claims that every person of high fidelity is enclosed by divine protection. The second part hymns praise to the Lord Saviour. The third consists of words spoken by the Father to all faithful individuals, who as He knows hope in Him with the greatest devotion. He promises them protection in this world and rewards in the next… 

This psalm has marvellous power, and routs impure spirits. The devil retires vanquished from us through the very means by which he sought to tempt us, for that wicked spirit is mindful of his own presumption and of God's victory. Christ by His own power overcame the devil in His own regard, and likewise conquers him in ours. So this psalm should be recited by us when night sets in after all the actions of the day; the devil must realise that we belong to Him to whom he remembers that he himself yielded. 

St Alphonsus Liguori:

The psalmist here exhorts those that have put all their hope in God to fear no danger. This psalm is somewhat in the form of a dialogue; for the psalmist, the just man, and God himself speak successively. The prophet, v. i, announces his proposition, and says, v. 2, part first, how one enters this asylum of divine protection. The just man, v. 2, 3, declares that he is in this disposition. Then, v. 4 to 13, the prophet describes to him the favors that he will enjoy. Finally, God confirms and completes this picture by magnificent promises.

Fr Pius Pasch:

Safely sheltered - This psalm breathes a spirit of perfect confidence in God through the perils of life.  The image is of a battlefield where the soul of the just man is facing his enemies.

My summary in the context of the Benedictine office:

A psalm speaking of God’s protection of the just against all the dangers that can arise.  The first section of the psalm sets out the promise of divine protection that God grants to the faithful.  It closes with words put in the mouth of God.  In the Benedictine Office it can be seen as a prayer for and assurance of God’s protection of us against the power of the dark forces symbolized by the darkness of the night.  Verse 7 has a particular poignancy in the context of the Office as it echoes and responds to the other psalm of the spiritual warfare said each day in the Office, the first psalm of the day at Matins, Psalm 3, which says, also in (the sacred number of) verse 7: I will not fear thousands of the people, surrounding me: arise, O Lord; save me, O my God.

Psalms of Compline (Short summaries)/1 - Psalm 4

 Psalm 4 - Cum invocarem

Vulgate	Douay-Rheims
In finem, in carminibus. Psalmus David.	Unto the end, in verses. A psalm for David.
1 Cum invocárem exaudívit me deus justítiæ meæ: *  in tribulatióne dilatásti mihi.	When I called upon him, the God of my justice heard me: when I was in distress, you have enlarged me.
2 Miserére mei, * et exáudi oratiónem meam.	Have mercy on me: and hear my prayer.
3 Filii hóminum, úsquequo gravi corde? *  ut quid dilígitis vanitátem et quæritis mendácium?	O you sons of men, how long will you be dull of heart? Why do you love vanity, and seek after lying?
4 Et scitóte quóniam mirificávit dóminus sanctum suum: * dóminus exáudiet me cum clamávero ad eum.	Know also that the Lord has made his holy one wonderful: the Lord will hear me when I shall cry unto him.
5 Irascímini, et nolíte peccáre: * quæ dícitis in córdibus vestris, in cubílibus vestris compungímini.	Be angry, and sin not: the things you say in your hearts, be sorry for them upon your beds.
6 Sacrificáte sacrifícium justítiæ, et speráte in dómino, * multi dicunt quis osténdit nobis bona?	Offer up the sacrifice of justice, and trust in the Lord: many say, Who shows us good things?
7 Signátum est super nos lumen vultus tui, dómine: *  dedísti lætítiam in corde meo.	The light of your countenance, O Lord, is signed upon us: you have given gladness in my heart.
8 A fructu fruménti, vini et ólei sui * multiplicáti sunt.	By the fruit of their corn, their wine, and oil, they rest
9 In pace in idípsum * dórmiam et requiéscam;	In peace in the self same I will sleep, and I will rest
10 Quóniam tu, dómine, singuláriter in spe * constituísti me.	For you, O Lord, singularly have settled me in hope.

Pronouncing the words

You can heard the psalm read aloud slowly in Latin over at the Boston Catholic Journal.

Once you are confident of the pronunciation, try singing it with the monks - the videos below are one option, alternatively, listen to one of the archived audio files of Compline sung by the monks of Le Barroux..

(and for those who can't access this video, see below)

The sense of the psalm

Pick the summary of your choice and learn it, or copy it to create a cheat sheet to have handy for when you say the Office:

St Alphonsus Liguori:

According to interpreters this psalm was composed by David, happy to see himself delivered from the hands of Saul, or of Absalom. In a mystical sense it is applied to Jesus Christ inasmuch as he is the end of the law and of the prophets. Jesus Christ, of whom David was a figure, is properly the Saint of God, the Saint by eminence, he whom God has glorified above everyone else in a wonderful manner, v. 4; our Master and our Model, he reminds us at first of the efficacy of prayer: then he exhorts us to detach ourselves from the goods of this world, to flee from sin, to practise virtue, and to seek only justice, sanctity, by putting our whole confidence in God.

Fr Pius Pasch:

Trustful evening prayer. To oppose the allurements of the world, this psalm makes us aware of the good fortune of union with God.  It was a favorite with St. Augustine.  We ought to pray it, he observes, "trembling with fear, and yet all aglow with hope and exultation at God's mercy."

 Cassiodorus:

End does not mean here the decline of some object but the perfection of rungs of the spirit; as Paul says: The end of the law is Christ, unto justice to everyone that believeth? Christ is the glorious perfection of all good things. So the words, Unto the end, remind us that they are to be related to the Lord Christ, or as some prefer, we are to believe that they refer to us...Throughout the psalm the words are spoken by holy mother Church...  In the first section she asks that her prayer be heard, and rebukes the faithless for worshipping false gods and ne­glecting worship of the true God. In the second part she warns the world at large that it must abandon deceitful superstition, and offer the sacrifice of justice. Then in her attempt to win over the minds of pagans by the promise she has made, she relates that the Lord has bestowed great gifts on Christians…

My summary (in the context of the Benedictine Office): 

Psalm 4 recapitulates some of the key themes of the Benedictine Office (and Rule): the Benedictine day starts with an allusion to the call to praise God, to offer up the sacrifice of justice in verse 16 of Psalm 50 at Matins; here again in this psalm the Office recalls this sacrificial dimension of our prayer (v6).   In Psalm 94 at Matins we are called not to harden our hearts lest we be lost; so here again, God asks how long we will fail to heed his call to conversion (v3).  Just as Lauds we celebrate the rising sun, and the light of Christ, so here we are reminded that his is the light that shines in the darkness (v7), the grace that enlarges our hearts through grace (v1, 4) so that we can run 'with the unspeakable sweetness of love' (RB Prologue).  Above all the psalms calls on us to repent and asks God to grant us forgiveness and the grace to do better in future; and asks for God’s blessing on our sleep (v5), so that we can rise up again with him on the morrow (Ps 3).  

Psalm 32 v20-22

The final verses of  Psalm 32 provide reassurance for us of God's help and protection.

20	V	Anima nostra sústinet Dóminum: * quóniam adjútor et protéctor noster est.
	JH	Anima nostra expectauit Dominum: auxilium nostrum et clipeus noster est.
		ἡ ψυχὴ ἡμῶν ὑπομένει τῷ κυρίῳ ὅτι βοηθὸς καὶ ὑπερασπιστὴς ἡμῶν ἐστιν

Note that the Hebrew (and translations based on it) use the word shield, rather than protector.  This may seem like a minor nuance in meaning, but in fact reflects a general divide between the Hebrew Masoretic Text and the Greek Septuagint, where the latter often promotes the idea of God as the one who lifts or holds us up, sustains and receives us, rather than the the idea of a shield (cf for example Psalm 3).

DR	Our soul waits for the Lord: for he is our helper and protector.
Brenton	Our soul waits on the Lord; for he is our helper and defender.
RSV	Our soul waits for the LORD; he is our help and shield.
Knox	Patiently we wait for the Lord’s help; he is our strength and our shield;
Cover	Our soul hath patiently tarried for the Lord; for he is our help and our shield.
Grail	Our soul is waiting for the Lord. The Lord is our help and our shield.

Cassiodorus provides a wonderful explanation of the virtue of patience:

"The psalmists word sustinet reflects the patience of the Christian so that the just enticed by future rewards may persevere in constancy of mind....Patience is what makes glorious martyrs, what guards the blessings of our faith, what conquers all adversity not by wrestling but by enduring, not by grumbling but by giving thanks.  Patience represses the extravagance which beguiles us.  It overcomes hot anger, it removes the envy which ravages the human race, it makes men gentle, it smiles becomingly on the kind, and it orders men who are cleansed to attain the rewards that are to come.  Patience wipes away the dregs of all pleasure, patience makes souls pure.  Through patience we soldier for Christ, through it we conquer the devil, through it we blessedly attain the kingdom of heaven.....He is our Helper when we try to reach him with the aid of grace, our Protector when we confront the enemy...."

  

21	V	Quia in eo lætábitur cor nostrum: * et in nómine sancto ejus sperávimus.
		et in ipso laetabitur cor nostrum et in nomine sancto eius speravimus
	JH	In ipso enim laetabitur cor nostrum, quia in nomine sancto eius sperauimus.
		ὅτι ἐν αὐτῷ εὐφρανθήσεται ἡ καρδία ἡμῶν καὶ ἐν τῷ ὀνόματι τῷ ἁγίῳ αὐτοῦ ἠλπίσαμεν

DR	For in him our heart shall rejoice: and in his holy name we have trusted.
Brenton	For our heart shall rejoice in him, and we have hoped in his holy name.
Cover	For our heart shall rejoice in him, because we have hoped in his holy Name.
Grail	In him do our hearts find joy. We trust in his holy name.

Trust in God brings joy, St Augustine explains:

"For our heart shall rejoice in Him: for not in ourselves, wherein without Him there is great need; but in Himself shall our heart rejoice. And we have trusted in His holy Name; and therefore have we trusted that we shall come to God, because unto us absent has He sent, through faith, His own Name."

  

22	V	Fiat misericórdia tua, Dómine, super nos: * quemádmodum sperávimus in te.
		fiat Domine misericordia tua super nos sicut speravimus in te.
	JH	Sit misericordia tua, Domine, super nos, sicut expectauimus te.
		γένοιτο τὸ ἔλεός σου κύριε ἐ{F'} ἡμᾶς καθάπερ ἠλπίσαμεν ἐπὶ σέ

DR	Let your mercy, O Lord, be upon us, as we have hoped in you.
Brenton	Let thy mercy, O Lord, be upon us, according as we have hoped in thee.
Cover	Let thy merciful kindness, O Lord, be upon us, like as we do put our trust in thee.
Grail	May your love be upon us, O Lord, as we place all our hope in you.

The Fathers and Theologians saw this verse as referring to the Incarnation.  Cassiodorus, for example, commented:

"With these words he was longing for the fulfilment of the Lord's incarnation, which he eagerly awaited with burning spirit...."

Similarly, St Thomas Aquinas notes that this verse alludes to the effect of prayer:

"...for prayer is the interpreter of hope, and thus follows hope. Now whatever particular benefit exists from divine mercy, two especially are of this. First, is the benefit of the incarnation: 'Through the bowels of the mercy of our God' (Luke 1:78), etc. 'Let thy mercy, O Lord, be upon us' (Psalm 32:22), that you may receive the flesh and liberate us, 'upon us' meaning 'beyond our merit'. Salvation is the other benefit, and this is beyond us: 'Not by the works of justice which we have done, but according to his mercy, he saved us' (Titus 3:5). 'As we have hoped in thee' (Psalm 32:22), because 'no one hath hoped in the Lord, and hath been confounded' (Sirach 2:10)."

Psalm 32: Exsultáte, justi in Dómino

Vulgate	Douay-Rheims
Psalmus David.	A psalm for David.
1 Exsultáte, justi in Dómino: * rectos decet collaudátio.	Rejoice in the Lord, O you just: praise becomes the upright.
2  Confitémini Dómino in cíthara: * in psaltério decem chordárum psállite illi.	2 Give praise to the Lord on the harp; sing to him with the psaltery, the instrument of ten strings
3  Cantáte ei cánticum novum: * bene psállite ei in vociferatióne.	3 Sing to him a new canticle, sing well unto him with a loud noise.
4  Quia rectum est verbum Dómini, * et ómnia ópera ejus in fide.	4 For the word of the Lord is right, and all his works are done with faithfulness.
5  Díligit misericórdiam et judícium: * misericórdia Dómini plena est terra.	5 He loves mercy and judgment; the earth is full of the mercy of the Lord.
6 Verbo Dómini cæli firmáti sunt: * et spíritu oris ejus omnis virtus eórum.	6 By the word of the Lord the heavens were established; and all the power of them by the spirit of his mouth:
7  Cóngregans sicut in utre aquas maris: * ponens in thesáuris abyssos.	7 Gathering together the waters of the sea, as in a vessel; laying up the depths in storehouses.
8  Tímeat Dóminum omnis terra: * ab eo autem commoveántur omnes inhabitántes orbem.	8 Let all the earth fear the Lord, and let all the inhabitants of the world be in awe of him.
9  Quóniam ipse dixit, et facta sunt: * ipse mandávit, et creáta sunt.	9 For he spoke and they were made: he commanded and they were created.
10  Dóminus díssipat consília Géntium: * réprobat autem cogitatiónes populórum et réprobat consília príncipum.	10 The Lord brings to nought the counsels of nations; and he rejects the devices of people, and casts away the counsels of princes.
11  Consílium autem Dómini in ætérnum manet: * cogitatiónes cordis ejus in generatióne et generatiónem.	11 But the counsel of the Lord stands for ever: the thoughts of his heart to all generations.
12 Beáta gens, cujus est Dóminus, Deus ejus: * pópulus, quem elégit in hereditátem sibi.	12 Blessed is the nation whose God is the Lord: the people whom he has chosen for his inheritance.
13  De cælo respéxit Dóminus: * vidit omnes fílios hóminum.	13 The Lord has looked from heaven: he has beheld all the sons of men.
14  De præparáto habitáculo suo * respéxit super omnes, qui hábitant terram.	14 From his habitation which he has prepared, he has looked upon all that dwell on the earth.
15  Qui finxit sigillátim corda eórum: * qui intélligit ómnia ópera eórum.	15 He who has made the hearts of every one of them: who understands all their works.
16  Non salvátur rex per multam virtútem: * et gigas non salvábitur in multitúdine virtútis suæ.	16 The king is not saved by a great army: nor shall the giant be saved by his own great strength.
17  Fallax equus ad salútem: * in abundántia autem virtútis suæ non salvábitur.	17 Vain is the horse for safety: neither shall he be saved by the abundance of his strength.
18 Ecce óculi Dómini super metuéntes eum: * et in eis, qui sperant super misericórdia ejus :	18 Behold the eyes of the Lord are on them that fear him: and on them that hope in his mercy.
19  Ut éruat a morte ánimas eórum: * et alat eos in fame.	19 To deliver their souls from death; and feed them in famine.
20  Anima nostra sústinet Dóminum: * quóniam adjútor et protéctor noster est.	20 Our soul waits for the Lord: for he is our helper and protector.
21  Quia in eo lætábitur cor nostrum: * et in nómine sancto ejus sperávimus.	21 For in him our heart shall rejoice: and in his holy name we have trusted.
22  Fiat misericórdia tua, Dómine, super nos: * quemádmodum sperávimus in te.	22 Let your mercy, O Lord, be upon us, as we have hoped in you.