A Second Time

I called to You; save me and I shall keep Your testimonies. Psalm 119:146  Chabad

Called – We know that Hebrew often repeats words in order to add emphasis.  That’s what you do in a language that doesn’t have punctuation.  But the repetition of the verb qārāʾ in this second sentence might be a bit more than emphatic.  The first time the psalmist used the verb (in verse 145), he set the stage for a rather bold demand.  Now his repetition suggests something else.  Before he wanted answers.  Now he wants rescue.  The first time he uses the verb to elicit a reply.  This time there’s much more at stake.  Before he needed understanding.  This time his life is on the line.

“I called to You” for a reason.  What is that reason?  “Save me.”  No need for dialogue, discussion, clarification.  Not even insight, instruction, information.  Right now what matters is rescue, deliverance, preservation.  You’ll remember the range of yāšaʿ:

yāšaʿ and its derivatives are used 353 times. The root meaning in Arabic is “make wide” or “make sufficient”; this root is in contrast to ṣārar “narrow,” which means “be restricted” or “cause distress.” That which is wide connotes freedom from distress and the ability to pursue one’s own objectives. To move from distress to safety requires deliverance. Generally the deliverance must come from somewhere outside the party oppressed. In the ot the kinds of distress, both national and individual, include enemies, natural catastrophies, such as plague or famine, and sickness. The one who brings deliverance is known as the “savior.” The word may be used, however, in everyday life free of theological overtones; e.g., at a well Moses saved the daughters of Reuel from being driven off by the shepherds (Ex 2:17). But generally in the ot the word has strong religious meaning, for it was Yahweh who wrought the deliverance. Thus he is known as the “God of our salvation” (Ps 68:19f. [H 20f.]). Although salvation could come through a human agent, it was only because God empowered the agent. In the nt the idea of salvation primarily means forgiveness of sin, deliverance from its power and defeat of Satan. Although the ot begins to point in this direction, the majority of references to salvation speak of Yahweh granting deliverance from real enemies and out of real catastrophies.^[1]

Those last remarks by Hartley are important.  In the Tanakh, salvation is primarily about deliverance from real, tangible enemies or circumstances.  It’s not about spiritual escapes from this life.  That idea comes much later with the influence of Hellenism.  When the psalmist cries out for salvation, he indicates that he is in immediate danger.  God’s rescue is vital because something or someone is threatening his life.

And then a funny thing happens.  The psalmist writes, “and I shall keep.”  But he’s just declared (in the previous verse) that keeping the statutes is independent of any response from God.  Why does he suddenly make his claim contingent?  Fortunately, the answer is obvious once we realize that yāšaʿ is about immediate danger.  If God doesn’t save, then there is no one left to keep His ʿēd^ewōtê.  The verb is imperfect.  That means “I shall keep” is an ongoing, incomplete action.  And it can only be an ongoing, incomplete action if he stays alive.  The psalmist is making an obvious declaration.  “If you don’t rescue me, Lord; if I die, then I can’t keep your testimonies.  So, rescue me and I will continue to keep them.”  No heavenly escape plan.  Just down-to-earth common sense.

Topical Index:  ʿēd^ewōtê, testimonies, yāšaʿ, save, qārāʾ, call, Psalm 119:146

^[1] Hartley, J. E. (1999). 929 יָשַׁע. In R. L. Harris, G. L. Archer Jr., & B. K. Waltke (Eds.), Theological Wordbook of the Old Testament (electronic ed., pp. 414–415). Moody Press.