| 3. Linguistic Exegesis The verse begins with the interjection anah {אָנָּה | ʾăn-nāh} ‘O now!’ introducing an urgent plea, followed by the imperative zekhor-na {זְכָר־נָא | zə-ḵār-nāʾ} ‘remember now’ which combines a qal imperative and the entreaty particle. A relative clause is marked by the direct object marker et {אֵת | ʾēt} and the relative pronoun asher {אֲשֶׁר | ʾă-šer} ‘that’, framing Hezekiah’s self-testimony. The paired perfect verbs hiṭhalakti {הִתְהַלַּכְתִּי | hit-ha-lak-tî} ‘I have walked’ and asiti {עָשִׂיתִי | ʿā-sî-tî} ‘I have done’ are each followed by prepositional phrases be-emet {בֶּאֱמֶת | bə-ʾe-met} ‘in truth’ and u-ve-levav {וּבְלֵבָב | u-və-lev-vāv} ‘and with a heart’ plus shalem {שָׁלֵם | šā-lēm} ‘whole’, intensifying sincerity. The phrase ve-ha-tov {וְהַטּוֹב | və-ha-tōv} ‘and the good’ with be-ei-nekha {בְּעֵינֶיךָ | bə-ʿê-nē-khā} ‘in your eyes’ underscores divine evaluation. The narrative shifts with the vav-consecutive imperfect va-ye-vakh {וַיֵּבְךְּ | va-yē-vəḵ} ‘and he wept’, and the delayed subject khizqiyyahu {חִזְקִיָּהוּ | ḥiz-qîy-yā-hû} ‘Hezekiah’ heightens pathos. The noun phrase be-khi {בְּכִי | bə-ḵî} ‘with weeping’ and gadol {גָדֽוֹל | ḡā-dōl} ‘great’ further amplify the emotional climax. |