Sing a New Psalm:
Communicating with God Through
the Prayers of the Church
Volume II: Vigils, Day Prayer & Compline
Lesson 17 I Was Young & Now I Am Old
Invitatory: Psalm 29 (RSVCE)
Psalm 37 (RSVCE), Psalm 52 (RSVCE), and Psalm 71 (RSVCE)
Monday Vigils (Week II)
Revised Standard Version Catholic Edition*
New American Bible Revised Edition (NABRE)*
Catechism of the Catholic Church
ex libris (in our library)
glossary for Volume II of Sing a New Psalm
next lesson: I Reach Out to Your Commands
This material coordinates with Lesson 17, “I Was Young & Now I Am Old,” on pages 64–67 in Sing a New Psalm: Communicating with God Through the Prayers of the Church—Volume II: Vigils, Day Prayer & Compline. Our Catholic Bible study is based on
The Abbey Psalms and Canticles, a translation of the psalms prepared by the monks at Conception Abbey in 2010 and first published as The Revised Grail Psalms. The Abbey Psalms and Canticles is a revision of that work, finished in 2020 and published by the United States Conference of Catholic Bishops (USCCB). Wording and numbering of some psalms and verses in other translations may differ. The Abbey Psalms and Canticles is being added to Liturgy of the Hours books used in the United States. While the Turning to God’s Word study book is based on The Abbey Psalms and Canticles translation, all online links to the psalms are to the Revised Standard Version Catholic Edition (RSVCE) translation. A separate copy of The Abbey Psalms and Canticles is needed to read the translation on which the psalms in this study are based.
“Unlike other prayers in sacred Scripture, the prayers contained in the psalms are not inserted into a narrative story that specifies their meaning and function. Instead, the psalms are given to the believer precisely as a text of prayer. Since they are the Word of God, the believer who prays the psalms speaks to God using the very words that God himself has given to us. Thus, in praying the psalms we learn to pray. The psalms are a school of prayer.”—Pope Benedict XVI
welcome to our continuing in-depth study of the psalms
We invite groups and individuals to check out the sample Introduction and Lesson 1 from this 29-
lesson Turning to 
God’s Word Catholic Bible study. Our online study pages include additional questions, commentary, and prayers based on the psalm texts, plus an online glossary. Both Volume I and Volume II of Sing a New Psalm: Communicating with God Through the Prayers of the Church have been granted imprimaturs. A digital version of Volume I: Lauds & Vespers can be purchased from our website shop. Volume II: Vigils, Day Prayer & Compline is available in hard copy. If you have a Bible-related question or comment, click on one of the “ask us your question” or “what do you think” buttons on any online study page.
open with prayer
It’s always wise to begin any Bible study with prayer, whether reading the Scriptures alone or meeting with others in a discussion study group. You can pray using your own words, pray one of the psalms in this lesson, or use one of the opening prayers on our website. We especially like the following:
Lord Jesus, you promised to send your Holy Spirit
to teach us all things.
As we read and study your word today,
allow it to touch our hearts and change our lives. Amen.
think about praying Compline every night
In addition to the sample for this Bible study, Turning to God’s Word is providing a copy of Lesson 29 In Peace I Will Lie Down, which addresses the nightly Compline prayers based on Psalm 91, Psalm 4, and Psalm 134. The monks at Conception Abbey pray these short psalms each evening—Psalm 91 on Sunday, Tuesday, Wednesday, and Friday; Psalm 4 and Psalm 134 on Monday, Thursday, and Saturday.
about the psalms in this lesson**
Three of the four psalms prayed for Monday Vigils Week II at Conception Abbey are attributed to David. Psalm 29 (the Invitatory) is hymn, Psalm 37 is classified as wisdom poetry, and Psalm 52 is an individual or personal lament. Psalm 71 is another individual or personal lament, but this one is written by an anonymous composer.
classifying the psalms
The classification of the psalms, though somewhat standardized, retains an arbitrary nature. Some psalms are classified according to form or type; such forms include the hymn, the lament, and the song of thanksgiving. Psalms also may be classified according to subject matter—royal psalms, for instance, portray the political king of the descendants of Jacob as both the representative of God to the community and the representative of the community to God—or they may be classified according to their use; scholars generally think that hymns exalting Zion were part of a ritual reenactment of the great deeds of God in maintaining Mount Zion and Jerusalem as a home base. Turning to God’s Word is indebted to Fr. Felix Just, a Jesuit priest and biblical scholar, for his organized listing of the psalms by classification and author.
Psalm 29 (the Invitatory) is one of 19 psalms classified as a hymn
In addition to Psalm 29 in this lesson, the other 18 psalms classified as hymns are: Psalm 8, Psalm 19, Psalm 33, Psalm 100, Psalm 103, Psalm 104, Psalm 111, Psalm 113, Psalm 114, Psalm 117, Psalm 135, Psalm 136, Psalm 145, Psalm 146, Psalm 147, Psalm 148, Psalm 149, and Psalm 150.
Psalm 37 is classified as wisdom poetry
Although there is some debate about which books of Scripture are considered books of wisdom, there is more or less agreement among scholars about the eight psalms classified as wisdom poetry, including Psalm 37 in this lesson. The other seven are: Psalm 1, Psalm 49, Psalm 73, Psalm 112, Psalm 119, Psalm 127, and Psalm 128.
the largest number of psalms are laments
Forty-three of the psalms, including Psalm 52 and Psalm 71 in this lesson, are classified as individual laments. The word “lament” means “a passionate expression of regret.” An additional 18 psalms are classified as communal laments, which means they were written to be used by an entire community. Refer to the above-mentioned work of Fr. Felix Just for a complete online listing of psalms classified as individual or communal laments.
what is a lament?
Because the word “lament” as a verb means to wail, moan, or sob in sorrow, when the same word “lament” is used as a noun it means an expression of mourning. It is this meaning that it holds in Psalm 52 and Psalm 71. In addition to the laments in the psalms, Scripture also includes a book called Lamentations (sometimes referred to as the Lamentations of Jeremiah, although many scholars contest the prophet Jeremiah’s authorship of that work). A lament frequently refers to a funeral dirge, elegy, or burial hymn.
about the acrostic format in the psalms
Psalm 37 is a biblical example of acrostic poetry. Other acrostic psalms in this study include Psalm 25, Psalm 34, and most of Psalm 119; Psalm 111, Psalm 112, Psalm 119:105–112, and Psalm 145 are covered in Volume I. Each acrostic psalm is structured to begin successive lines or verses with a letter of the Hebrew alphabet. This alphabetic pattern serves as both a mnemonic device for memorization and a way to express the completeness of the psalm’s theme. The most famous example is Psalm 119, in which each of the Hebrew alphabet’s 22 letters begins a section of eight verses. Most of these stanzas are prayed at Conception Abbey as 
part of Day Prayer during Week II, but Psalm 119:105–112 is prayed by the monks as part of Sunday First Vespers during Week I and is covered in Lesson 1 Set a Guard on My Mouth in Sing a New Psalm: Communicating with God Through the Prayers of the Church—Volume I: Lauds & Vespers.
what does it mean to inherit the land?
The Abbey Psalms and Canticles three times in Psalm 37 refers to God’s promise that those who follow 
his commands will inherit the land—in Psalm 37:22, Psalm 37:29, and Psalm 37:34. This is a reference to the LORD’s promise to give the land of Canaan to Abraham’s descendants, a promise first recorded in the book of Genesis 13:14–17 at a time when Abram had not yet been renamed Abraham and before he became a father. For more information about what qualifies a person to receive this inheritance, read “The Meek Shall Own the Land” on page 65 in Sing a New Psalm: Communicating with God Through the Prayers of the Church—Volume II: Vigils, Day Prayer & Compline.
? Consider how Christians interpret God’s promise?
? What is necessary in order for an inheritance to take place?
? Reflect on whether such an inheritance has value in the present day?
glory—you could look it up in our archives
The Invitatory focuses on God’s glory. In Psalm 29 David encourages the people to recognize God’s splendor. To learn about the visual aspects of glory and how it relates to orthodoxy, read Lost in Translation, an online column in which Turning to God’s Word author Matthew Phelps helps readers connect with ideas expressed in the original languages of the Scriptures. New Lost in Translation entries are posted on Mondays, and past entries are archived on our website. Contact us if you’d like to receive Lost in Translation by email every week.
read the Catechism—about the gift of God’s name
Paragraph 2143 in the Catechism of the Catholic Church, which cites Psalm 29:2, points out that the Lord’s name is holy and given as a gift to men and women who have proven to trust God.
2143 Among all the words of Revelation, there is one which is unique: the revealed name of God. God confides his name to those who believe in him; he reveals himself to them in his personal mystery. The gift of a name belongs to the order of trust and intimacy. “The Lord’s name is holy.” For this reason man must not abuse it. He must keep it in mind in silent, loving adoration. He will not introduce it into his own speech except to bless, praise, and glorify it.
here are some challenging questions
An appearance-based idea of glory may at first seem odd in the context of God because humans tend to think of God’s glory having more to do with who God is than with how God seems. The idea of glory or splendor of God being associated with the Greek word doxa comes from its use in the Septuagint, the Greek translation of the Hebrew Scriptures. This version of the Old Testament uses the word doxa to translate a Hebrew word meaning “splendor” or “brightness.”
? What do you think God might look like?
? Why do you think that the appearance of Jesus, who is both fully divine and fully human, is described in Scripture as being somehow different from how Jesus appeared before his death and Resurrection?
? What might be the connection between God’s glory and performative speech, both of which are emphasized in Psalm 29 (the Invitatory)? To learn more about performative speech, see “The God of Glory Thunders” on page 15 and “Recognizing the LORD’s Voice” on page 16, both in Lesson 3, “You LORD, Are a Shield About Me,” in Sing a New Psalm: Communicating with God Through the Prayers of the Church—Volume II: Vigils, Day Prayer & Compline.
a translation difference: sits vs. sat
The Abbey Psalms and Canticles translates Psalm 29:10: “The LORD sits enthroned above the flood….” In The Revised Grail Psalms translation, the past tense “sat” is substituted for the present tense “sits.” Consider what effect his change has on the psalm’s meaning. (Note that it is not possible to link to either The Abbey Psalms and Canticles or The Revised Grail Psalms; all links on the online pages are to the Revised Standard Version Catholic Edition [RSVCE].)
nine translation changes involving the word ‘just’
The Abbey Psalms and Canticles translations of Psalm 37:16, Psalm 37:17, Psalm 37:25, Psalm 37:29, Psalm 37:30, Psalm 37:32, Psalm 37:39, Psalm 52:8 (Psalm 52:6 in Revised Standard Version Catholic Editions), and Psalm 71:2 each render a change in the word “just,” “justice,” or the phrase “just man“—most frequently using the word “upright” or some variation of it. Psalm 37:12 retains the word “just” but replaces the word “man” with the word “one.” The Revised Grail Psalms translation of Psalm 37:21 uses the word “upright” while The Abbey Psalms and Canticles translates the same verse using the phrase “upright one.” The Abbey Psalms and Canticles also translates Psalm 37:25 using the phrase “upright one.” Dropping the use of the word “man” appears to be an attempt to make Scripture conform to inclusive language. What do you think has motivated editors at the United States Conference of Catholic Bishops (USCCB) to change most—but not all—uses of the word “just” in The Abbey Psalms and Canticles?
two relatively minor translation differences
The Abbey Psalms and Canticles translates Psalm 37:3: “Trust in the LORD and do good; then you will dwell in the land and find safe pasture.” The Revised Grail Psalms translates the same verse: “Trust in the LORD and do good; then you will dwell in the land and safely pasture.” This variation also doesn’t change the meaning of Psalm 37. The Abbey Psalms and Canticles also translates Psalm 52:9 (Psalm 52:7 in Revised Standard Version Catholic Editions): “Behold the champion who refused to take God as a stronghold, but trusted in the greatness of his wealth and grew powerful by his wickedness.” The Revised Grail Psalms deletes the word “his” in the same verse, a translation change that doesn’t appear to significantly change the meaning of Psalm 52.
a translation difference: drawn me forth vs. been my help
The Abbey Psalms and Canticles translates Psalm 71:6: “On you I have leaned from my birth; from my mother’s womb, you have drawn me forth. At all times I give you praise.” The Revised Grail Psalms translates the same passage: “On you I have leaned from my birth; from my mother’s womb, you have been my help. At all times I give you praise.” Reflect on how this change might affect the meaning of Psalm 71.
a translation difference: consumed or cut off vs. destroyed
The Abbey Psalms and Canticles translates Psalm 71:13: “Let them be put to shame and consumed, those who seek my life. Let them be covered with shame and confusion, those who seek to harm me.” The Revised Grail Psalms translates the same passage: “Let them be put to shame and destroyed, those who seek my life. Let them be covered with shame and confusion, those who seek to harm me.” Consider the difference between being “consumed” and being “destroyed.” Which translation do you prefer, and why? A similar change can be seen in The Abbey Psalms and Canticles translation of Psalm 37:28 and Psalm 37:34, only in those cases the word “destroyed” is replaced by the phrase “cut off.” The Abbey Psalms and Canticles translates Psalm 37:38: “… but sinners shall all be destroyed, the future of the wicked cut off.” The Revised Grail Psalms translates the same passage: “… but sinners shall all be destroyed. No future lies in store the wicked.”
one more translation difference: meek vs. humble
The Abbey Psalms and Canticles translates Psalm 37:11: “But the meek shall own the land and delight in fullness of peace.” The Revised Grail Psalms translates the same passage: “But the humble shall own the land and delight in fullness of peace.” What might have motivated this translation change?
the best Catholic commentary about Scripture
To find out more about how Church teaching is supported by passages in Sing a New Psalm: Communicating with God Through the Prayers of the Church—Volume II: Vigils, Day Prayer & Compline, check out the Index of Citations in the Catechism of the Catholic Church. Links to the primary Scripture passages in the lesson (Revised Standard Version Catholic Edition [RSVCE*]) and relevant paragraphs in the Catechism are provided here. Not every passage in the biblical text for this study is referenced in a Catechism paragraph, however, including Psalm 37, Psalm 52, and Psalm 71 in this lesson.
Psalm 29:2 (the Invitatory)—paragraph 2143
ways our glossary might prove helpful
In addition to providing extra information about geographical locations, our glossary also points out 
persons or places mentioned in the biblical text under more than one name or more than one spelling. If you can remember a name but aren’t sure in which lesson it shows up, you can find it in the glossary, which lists every proper noun that appears in the biblical text for every lesson in Sing a New Psalm: Communicating with God Through the Prayers of the Church—Volume II: Vigils, Day Prayer & Compline.
don’t forget about our indexes & extra online material
If you’re trying to locate information about a passage in Scripture, you can look it up in the index at the back of the study book. If you want to revisit a particular commentary, you can look that up by title in the topics index. If you want to learn more about another book of the Bible for which there’s a Turning to God’s Word study, you can read the online commentaries and watch any accompanying videos by going to the online study directories. Finally, if you have a question or would like to make a comment about any of our studies, you can use one of the “ask us your question” or “what do you think” buttons to email our authors.
ex libris—Church documents & books about religious topics
You can find links to magisterial documents referred to in Turning to God’s Word Catholic Bible studies 
at ex libris—magisterial documents. This page includes a listing of significant recent encyclicals as well as a number of historical Church documents. Recommended books related to Scripture study can be found at ex libris—main bookshelf.
wondering how to pronounce some of these words?
The following links are to readings from the New International Version (NIV) Bible. To listen, open one of the links and click on the audio icon above the printed text. Although not taken from the translations used in our study materials, the NIV readings provide an audio guide to pronunciation of words in this lesson’s primary biblical texts. An online version of the translation of the Bible used in Catholic liturgy in the United States as well as an audio guide for daily Mass readings for the current three months can be found on the website of the United States Conference of Catholic Bishops (USCCB).
Psalm 29, the Invitatory (NIV)
Psalm 37 (NIV)
Psalm 52 (NIV)
Psalm 71 (NIV)
close with a psalms-based prayer for Monday Vigils (Week II)
Many of our Catholic study groups like to conclude their discussions with a prayer based on the scriptural focus of their lesson. If you’re uncomfortable composing your own Bible-based prayers, you can follow our four easy steps. If you prefer, you can pray any of the psalms in this lesson, or you can use the following short prayer.
LORD God, your love for humanity is unending,
even though we often fail to see it
or to appreciate how much you have given us.
Teach us to trust that you always will
what is best for us,
and grant us the patience to wait until you deem
the time is correct to act on our behalf.
We ask this in the name of Jesus Christ,
our best model of patience obedience. Amen.
Lesson 18 I Reach Out to Your Commands, Monday Day Prayer (Week II)—Psalm 119:25–32, Psalm 119:33–40, and Psalm 119:41–48
Lesson 16 I Treasure Your Word in My Heart, Sunday Day Prayer (Week II)—Psalm 119:1–8, Psalm 119:9–16, and Psalm 119:17–24
you also may like our free Lenten study of Jesus’ Passion (digital only)
Jesus’ Passion: The Story of Redemptive Suffering is a five-lesson Catholic Bible study offering an in-depth look at the biblical foundations of the movie The Passion of the Christ. This revised study, which has been granted an imprimatur, contains all of the original material of the 2004 edition as well as many new features in an improved, reader-friendly format. Free digital lessons of Jesus’ Passion: The Story of Redemptive Suffering are available on our website during Lent. Click here to view a sample of the first lesson.
start a Turning to God’s Word Bible study
Thank you for your interest in Sing a New Psalm: Communicating with God Through the Prayers of the Church—Volume II. 
Information about beginning a Turning to God’s Word Bible study can be found at start a Bible study. Tami, Matthew, and I are available to answer questions. Contact us if you’d like to start one of our studies or have your schedule listed with other TtGW study groups on our website. —Jennifer
*There are seven deuterocanonical books in the Old Testament—Baruch, Judith, Sirach, Tobit, Wisdom, and First and Second Maccabees—and there are some deuterocanonical passages in the Books of Daniel and Esther. Protestants usually refer to these works as “apocryphal,” a word that means “outside the (Protestant) canon” because they’re excluded from most Protestant Bibles. Deuterocanonical means “second canon”; Catholics use that word to refer to any section of the Catholic Old Testament for which there are no extant, or existing, Hebrew manuscripts. All of the deuterocanonical books appear in the Septuagint, the earliest remaining versions of which date to the 1st century B.C. This Greek translation of the Old Testament was in common use by Jews at the time of Jesus. Learn more by reading How Do Catholic & Protestant Bibles Differ?
**You can learn more about the psalms by viewing a sample lesson from the Turning to God’s Word Catholic Bible study Sing a New Psalm: Communicating with God Through the Prayers of the Church. The first volume covers psalms prayed at Lauds and Vespers; the second covers psalms prayed at Vigils, Day Prayer, and Compline. Numbering of psalms and verses may vary in other translations.
Turning to God’s Word printed Bible studies use the 2006 Revised Standard Version Second Catholic Edition (RSV2CE) translation for all Scripture references except those to the psalms, which are taken from The Abbey Psalms and Canticles, prepared by the Benedictine monks of Conception Abbey and published in 2020 by the United States Conference of Catholic Bishops (USCCB). All Scripture links for the online study pages for Sing a New Psalm: Communicating with God Through the Prayers of the Church—Volume II: Vigils, Day Prayer & Compline are to the 1966 Revised Standard Version Catholic Edition (RSVCE) translation. The New International Version (NIV) audio recordings follow the same chapter and verse numbering as the RSV Catholic translations, but the NIV translation doesn’t include the deuterocanonical books and passages.
The 1966 RSVCE uses archaic pronouns and verb forms such as “thee,” “thou,” and “didst” in the psalms and in direct quotations attributed to God. The 2006 RSV2CE replaces these with more accessible English. The few significant translation changes in the RSV2CE include rendering almah as “virgin” in the Book of Isaiah 7:14 and restoring the term “begotten” in the Gospel According to John 3:16.
Numbering for some passages in this Bible study will vary. Turning to God’s Word studies (print and digital) follow the numbering in the Revised Standard Version Catholic translations (RSV2CE and RSVCE). Discrepancies in the New American Bible Revised Edition (NABRE) are noted in the Index of Scripture Citations in the study book.