Catholic Commentary
Final Acclamation: A Cry for Royal and Divine Salvation
9Save, Yahweh! Let the King answer us when we call!
Psalms 20:9 presents a two-word Hebrew imperative cry, "Save, Yahweh!" (hôšî'â YHWH), that climaxes a royal psalm used liturgically before Israel's king entered battle. The assembly's direct petition affirms that ultimate deliverance belongs to God alone, establishing a theological principle that reappears in Jesus's title, which derives from the same Hebrew root for salvation.
Two words in Hebrew—hôšî'â YHWH—become the seed of "Hosanna," the cry that will greet Christ himself at Jerusalem.
The spiritual sense, then, is clear: every Catholic who prays "Save, Yahweh!" stands in a long line of worshipers — from the royal courts of David, to the crowds waving palms, to the Church at every Mass crying "Hosanna in the highest" — all uttering the same fundamental confession: we cannot save ourselves, and we do not need to.
Catholic tradition illuminates this verse with particular depth at three levels.
1. The Divine Name and the Act of Salvation The direct address "Yahweh" — the personal, covenantal name of Israel's God — is theologically loaded. The Catechism teaches that the name Yahweh "reveals that God himself is the mystery of being beyond time" (CCC 213) and that his name is inseparable from his saving acts. To cry "Save, Yahweh!" is not merely to request assistance; it is to invoke the very identity of a God who has defined himself through acts of liberation (Exodus 3:14–15). Catholic liturgy preserves this theological weight by retaining "Lord" (the standard rendering of YHWH) in all acclamations, particularly the "Hosanna" of the Sanctus, thereby connecting every Eucharist directly to this psalmic cry.
2. Christ as the Fulfillment of Royal Salvation The Second Vatican Council's Dei Verbum (§16) affirms that "the New Testament lies hidden in the Old, and the Old Testament is made manifest in the New." Psalm 20:9 is a paradigmatic example: the royal salvation the psalm anticipates is realized in Christ crucified and risen. Pope Benedict XVI, in Jesus of Nazareth, reflects on how the Hosanna-cry of Palm Sunday transformed the meaning of salvation from military-political deliverance to the eschatological redemption of humanity from sin and death. The cry of Psalm 20:9 is thus revealed as a prophetic whisper of Good Friday's agony and Easter's triumph.
3. The Church's Intercessory Role St. Augustine's principle — totus Christus, the whole Christ, Head and members — means that when the Church prays "Save, Yahweh!" she prays both as the Body crying out for redemption and, mystically, in the voice of Christ her Head who intercedes perpetually at the right hand of the Father (Romans 8:34, Hebrews 7:25). The brevity of the cry models what the Catechism calls the "prayer of petition," noting that "by prayer of petition we express awareness of our relationship with God" and our radical creaturely dependence (CCC 2629).
Contemporary Catholics often experience a creeping self-sufficiency — the instinct to strategize, manage, and control before turning to prayer, if prayer comes at all. Psalm 20:9, in its radical two-word economy, confronts this directly. "Save, Yahweh!" is not a polite request appended to human effort; it is a declaration that God is the first and final agent of any deliverance worth having.
Practically, this verse invites a recovery of the "arrow prayer" — the short, direct cry hurled at God in moments of crisis, anxiety, illness, or moral struggle. The tradition of the Desert Fathers (preserved in John Cassian's Conferences) built an entire spirituality around exactly this kind of compressed petition, using phrases from the Psalms as continual ejaculations throughout the day. Psalm 20:9 is a perfect candidate for this practice.
Additionally, at every Sunday Mass, Catholics pray "Hosanna in the highest" — without perhaps recognizing they are echoing this very verse. Recovering that connection transforms the Sanctus from liturgical routine into a conscious, urgent act of royal and eschatological longing: Come, Lord Jesus. Save us. The cry of the ancient Israelite congregation becomes the cry of every Catholic in every pew.
Commentary
Literal Meaning and Narrative Function
Psalm 20 is a royal psalm, almost certainly used in Israel's liturgical life before a king went to battle. The congregation has prayed for the king (vv. 1–5), the king or a cultic minister has proclaimed confidence in God's saving power (vv. 6–8), and now Psalms 20:9 — in the Hebrew a strikingly compressed two-word cry, hôšî'â YHWH ("Save, O Yahweh!") — lands with the force of a liturgical climax. The entire assembly, having rehearsed the reasons for trust, erupts in direct petition. This is not resignation but royal confidence funneled into prayer.
The Hebrew verb yāšaʿ (to save, deliver, give victory) is the root from which the name "Joshua" and, critically, "Jesus" (Yēšûaʿ) derive. The single imperative addressed directly to Yahweh — not to armies, chariots, or human allies (cf. v. 7) — makes a profound theological statement: ultimate deliverance belongs to God alone.
The Structural and Poetic Weight of the Verse
In many manuscript traditions and translations, the verse is read in two parts: "Save, Yahweh! / May the King answer us on the day we call." This bicolon reinforces the psalm's dual focus — divine action and royal mediation. The king, in ancient Israel, was not himself the source of salvation but the channel through whom God's saving power flowed to the people. The cry "Save, Yahweh!" is therefore simultaneously a petition to God and an affirmation of the king's intercessory vocation.
Typological and Spiritual Senses
The cry hôšî'â appears elsewhere in Scripture with explosive typological force. In Psalm 118:25, the same root appears as hôšaʿ-nāʾ — the "Hosanna!" that the crowds would shout at Jesus's triumphal entry into Jerusalem (Matthew 21:9). What began as a royal acclamation in Psalm 20 culminates, in redemptive history, in the crowds crying out to the very Son of David who would not merely receive salvation but become its source. The cry of Psalm 20:9, then, is a seed whose flower is the Palm Sunday liturgy.
The Fathers read the royal psalms consistently through a Christological lens. The "king" for whom the people pray is, in the fullest sense, Jesus Christ — the eternal King whose "day of trouble" (v. 1) is the Passion, whose victory is the Resurrection, and whose "name" (v. 7) is the Name above all names (Philippians 2:9–11). Augustine, in his Enarrationes in Psalmos, hears the voice of the Church praying for her Head and simultaneously the Head interceding for the Body — a mystical exchange that transforms this terse acclamation into the Church's perennial Eucharistic and eschatological prayer.