43 The records ἐμνήσθην (emnēsthēn, “I remembered”) which may reflect a first singular form זָכַרְתִּי (zakharti) whereas the preserves the form זְכָר (zékhor) which may be Qal imperative 2nd person masculine singular (“Remember!”) or infinitive construct (“To remember …”). A 2nd person masculine singular imperative would most likely address God. In the next verse נַפְשִׁי (nafshi, “my soul”) is the subject of זְכָר (zékhor). If נַפְשִׁי (nafshi) is also the subject here one would expect a 2fs Imperative זִכְרִי (zikhri) a form that stands in the middle of the ’s זְכָר (zékhor) and the presumed זָכַרְתִּי (zakharti) read by the . English versions are split between the options: “To recall” (), “Remember!” (, , ), “Remembering” (, ), “I remember” (). The basic meaning of זָכַר (zakhar) is “to remember, call to mind” ( I זכר). Although it is often used in reference to recollection of past events, it can also describe consideration of present situations: “to consider, think about” something present ( 270 5).
44 The two nouns עָנְיִי וּמְרוּדִי (’onyi umérudi, lit., “my poverty and my homelessness”) form a nominal hendiadys in which one noun functions adjectivally and the other retains its full nominal sense: “my impoverished homelessness” or “homeless poor” ( §124.e). The nearly identical phrase is used in Lam 1:7 and Isa 58:7 (see §83.c), suggesting this was a Hebrew idiom. Jerusalem’s inhabitants were impoverished and homeless.
45 Heb “wormwood and gall.” The two nouns joined by ו (vav), לַעֲנָה וָרֹאשׁ (la’ana varo’sh, “wormwood and bitterness”) form a nominal hendiadys. The first retains its full verbal sense and the second functions adjectivally: “bitter poison.”