1 K 22 הֲנֵלֵךְ אִם [1]נֶחְדָּ֑ל shall we go... or shall we forbear? Cf. also אָן where? whither? אָ֫נָה whither, and J. Barth, Sprachwiss. Untersuchungen, i. 13 ff.
The particular uses are as follows:—
[d] (a) The particle הֲ stands primarily before the simple question, when the questioner is wholly uncertain as to the answer to be expected, and may be used either before noun-clauses, e.g. Gn 43 הַעוֹד אֲבִיכֶם חַי הֲיֵשׁ לָכֶם אָח is your father yet alive? have ye another brother? for הֲיֵשׁ cf. Gn 24, 1 S 9; for הֲכִי is it that? Jb 6; for הֲכִי יֶשׁ־ is there yet? 2 S 9 (but in 2 S 23 for הֲכִי read הִנּוֹ with 1 Ch 11); for הַאֵין is there not? 1 K 22, &c.; or before verbal-clauses, e.g. Jb 2 hast thou considered (הֲשַׂ֫מְתָּ לִבְּךָ) my servant Job? In other cases הֲ (= num?) is used before questions, to which, from their tone and contents, a negative answer is expected, e.g. Jb 14 if a man die, הֲיִחְֽיֶה shall he indeed live again? Sometimes a question is so used only as a rhetorical form instead of a negative assertion, or of a surprised or indignant refusal,[2] e.g. 2 S 7 הַֽאַתָּה תִבְנֶה־לִּי בַיִת shalt thou build me an house? (in the parallel passage 1 Ch 17 לֹא אַתָּה וג׳ thou shalt not, &c.); Gn 4 הֲשֹׁמֵר אָחִי אָנֹ֫כִי am I my brother’s keeper? cf. 2 K 5, and the two passages where הֲ is used before the infinitive (constr. Jb 34, absol. Jb 40; on both, see § 113 ee, with the note).—On the other hand, in 1 K 16 for הֲנָקֵל (after וַיְהִי) read הַנָּקֵל.
[e] Rem. 1. A few passages deserve special mention, in which the use of the interrogative is altogether different from our idiom, since it serves merely to express the conviction that the contents of the statement are well known to the hearer, and are unconditionally admitted by him. Thus, Gn 3 surely thou hast eaten; Gn 27 הֲכִי קָרָא prop. is it so that one names? &c., i.e. of a truth he is rightly named Jacob; Gn 29 verily thou art my brother; Dt 11, Ju 4, I S 2:27 I did indeed, &c.; 20:37, 1 K 22 ye know surely...; Mi 3, Jb 20.—In 1 S 23 (cf. ψ 54) a surprising communication is introduced in this way (by הֲלֹא) in order to show it to be absolutely true, and in Am 9 a concession is expressed by הֲלוֹא I have, it is true, &c. Finally, we may include the formula of quotation הֲלֹא הִיא כְתוּבָה Jos 10 or הֲלֹא־הֵם כְּתוּבִים equivalent to surely it is, they are written (the latter in 1 K 11, 14, and very often elsewhere in the books of Kings and Chronicles), synonymous with the simple formula of assertion הִנֵּה כְתוּבָה 2 S 1, and הִנָּם כְּתוּבִים 1 K 14, 2 K 15, 2 Ch 27, 32.
Of very frequent occurrence also are questions introduced by לָ֫מָּה, which really contain an affirmation and are used to state the reason for a request or warning, e.g. 2 S 2 turn thee aside... wherefore should I smite thee to the ground? i.e. otherwise I will (or must) smite, &c.; cf. 1 S 19, and Driver on the passage; 2 Ch 25; also Gn 27, Ex 32 (Jo 2, ψ 79, 115); Ct 1, Ec 5, 7, Dn 1.
- ↑ On the use of the imperfect in deliberative questions, see § 107 t; on the perfectum confidentiae in interrogative sentences, see § 106 n.
- ↑ Analogous to this is the use of the interrogative מָה in the sense of a reproachful remonstrance instead of a prohibition, as Ct 8 מַה־תָּעִירוּ why should ye stir up? i.e. pray, stir not up; cf. also Jb 31; see above, § 148.
