Hallelujah
HALLELUJAH
In the New Testament, ALLELUIAH, Praise ye Jehovah. This word occurs at the beginning and at the end of many psalms. It was also sung on solemn days of rejoicing, as an expression of joy and praise, and as such it has been adopted in the Christian church, and is still used in devotional psalmody, Jer 19:1,3,4,6 .
Fuente: American Tract Society Bible Dictionary
Hallelujah
Hallelujah, Praise ye Jahweh, is used as a doxology in some OT Psalms, e.g. Psa 104:35; Psa 105:45. In the song of the redeemed (Rev 19:1-7) It appears as a triumphant acclamation at the Wedding Feast of the Lamb. In later Christian use it was attached to the Paschal Feast as among the Jews to the Passover. If the Odes of Solomon may be ascribed to an early date (see article Hymns), we may quote the frequent use of Hallelujah at the end of these hymns as a mark of the joyousness of early Christian worship. Tertullian (On Prayer, xxvii.) quotes its use with certain psalms, after the Jewish manner, said or sung by the whole congregation.
A. E. Burn.
Fuente: Dictionary of the Apostolic Church
hallelujah
(Hebrew: praise ye Yahveh)
An ejaculation, which motivates or sums up an act of praise of God. It is found at the end of Psalms 105 and 106, inclusively; also in the beginning of Psalm 106, in the beginning of 111 to 113 inclusively; at the end of 115 and 117, inclusively; in the beginning of Psalm 85 and in the beginning and at the end of psalms 147 and 150, inclusively. From very early times the liturgy of the Church used this term to express glad praise of God.
Fuente: New Catholic Dictionary
Hallelujah
(Heb. hallelu’-yah’, , Praise ye Jah, i.e. Jehovah!) or (in its Greek form) ALLELU’IAH (), a word which stands at the beginning of many of the Psalms. See Muller, De notione Hallelujah (Cygn. 1690); Wernsdorf, De formula Hallelujah (Viteb. 1763). From its frequent occurrence in this position it grew into a formula of praise, and was chanted as such on solemn days of rejoicing. (See Critica Biblica, 2, 448.) This is intimated by the apocryphal book of Tobit (13, 18) when speaking of the rebuilding of Jerusalem, And all her (Jerusalem’s) streets shall sing Alleluia (comp. Rev 19:1; Rev 19:3-4; Rev 19:6). This expression of joy and praise was transferred from the synagogue to the church, and is still occasionally heard in devotional psalmody. Kitto. The Hebrew terms are frequently rendered Praise ye the Lord; and so in the margin of Psa 104:35; Psa 105:45; Psalms 106; Psa 111:1; Psa 112:1; Psa 113:1 (comp. Psa 113:9; Psa 115:18; Psa 116:19; Psa 117:2). The Psalms from 113 to 118 were called by the Jews the Hallel, and were sung on the first of the month, at the Feast of Dedication, and the Feast of Tabernacles, the Feast of Weeks, and the Feast of the Passover. SEE HOSANNA.
On the last occasion Psalms 113, 114, according to the school of Hillel (the former only according to the school of Shammai), were sung before the feast, and the remainder at its termination, after drinking the last cup. The hymn (Mat 26:30) sung by Christ and his disciples after the last supper is supposed to have been a part of this Hallel, which seems to have varied according to the feast. SEE HALLEL. The literal meaning of hallelujah sufficiently indicates the character of the Psalms in which it occurs, as hymns of praise and thanksgiving. They are all found in the last book of the collection, and bear marks of being intended for use in the Temple service, the words praise ye Jehovah being taken up by the full chorus of Levites. SEE PSALMS.
In the great hymn of triumph in heaven over the destruction of Babylon, the apostle in vision heard the multitude in chorus like the voice of mighty thunderings burst forth Alleluia, for the Lord God omnipotent reigneth, responding to the voice which came out of the throne, saying, Praise our God all ye his servants, and ye that fear him, both small and great (Rev 19:1-6). In this, as in the offering of incense (Revelation 8), there is evident allusion to the service of the Temple, as the apostle had often witnessed it in its fading grandeur. SEE REVELATION, BOOK OF.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Hallelujah (2)
a doxology used frequently in the ancient Church, and derived from the Old Testament. The singing Hallelujah sometimes means the repetition of the word, in imitation of the heavenly host (see Revelation 19); at other times it has reference to one of the psalms beginning with Hallelujah. In the early Christian Church the more common acceptation of hallelujah’ is for the singing of the word itself in special parts of divine service, as-a sort of mutual call to each other to praise the Lord. In some churches the Hallelujah was sung only on Easter day and the fifty days of Pentecost; in others it was used more generally. Augustine says it was not used in time of Lent (Augustine, Epist. 119, 178). In the fourth Council of Toledo it is mentioned under the name Laudes, and appointed to be smug after the reading of the Gospel (Concil. Tolet. 4, can. 10,11). It was occasionally sung at funerals: St. Jerome speaks of it as being smug at the funeral of Fabiola, and says the people made the golden roof of the church shake with echoing forth the Hallelujah (Contra Vigilant. cap. 1, and Epist. 30, cap. 4). The ancient Church retained the Hebrew word, as also did the Church of England in its first Liturgy; though now it is translated Praise ye the Lord, to which the people reply, The Lord’s name be praised. See Bingham, Orig. Eccles. bk. 14, ch. 2, 4; Procter.
On Common Prayer, p. 212; Coleman, Ancient Christianity, ch. 15: 9.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Hallelujah
praise ye Jehovah, frequently rendered “Praise ye the LORD,” stands at the beginning of ten of the psalms (106, 111-113, 135, 146-150), hence called “hallelujah psalms.” From its frequent occurrence it grew into a formula of praise. The Greek form of the word (alleluia) is found in Rev. 19:1, 3, 4, 6.
Fuente: Easton’s Bible Dictionary
HALLELUJAH
Originally the word hallelujah was a combination of parts of two Hebrew words, meaning praise and Jehovah (Yahweh). It has been transliterated into Greek and English as hallelujah and means praise the Lord. It was used mainly to open or close hymns of praise in public worship (Psa 106:1; Psa 106:48; Psa 112:1; Psa 113:1; Psa 115:18; Psa 146:1; Psa 146:10; Psa 147:1; Psa 147:20; Psalms 150; Rev 19:1; Rev 19:3-4; Rev 19:6; see also PRAISE).
Fuente: Bridgeway Bible Dictionary
Hallelujah
HALLELUJAH.A Hebrew expression, used liturgically in Hebrew worship as a short doxology, meaning praise ye Jah. With one exception (Psa 135:3) it occurs only at the beginning or the end of psalms, or both: at the beginning only in Psa 111:1-10; Psa 112:1-10; at the beginning and end in Psa 106:1-48; Psa 113:1-9; Psa 135:1-21; Psa 146:1-10; Psa 147:1-20; Psa 148:1-14; Psa 149:1-9; Psa 150:1-6; at the end only in Psa 104:1-35; Psa 105:1-45; Psa 115:1-18; Psa 116:1-19; Psa 117:1-2.
In the LXX [Note: Septuagint.] , however, the Gr. (transliterated) form of the expression occurs only at the beginning of psalms as a heading, and this would seem to be the more natural usage. The double occurrence in the Heb. text may in some cases he explained as due to accidental displacement (the heading of the following psalm being attached to the conclusion of the previous one).
As a liturgical heading the term served to mark off certain well-defined groups of psalms which were probably intended in the first instance for synagogue use, and may once have existed as an independent collection. With the exception of Psa 135:1-21, these groups (in the Heb. text) are three in number, viz. 104106; 111113, 115117; and 146150. But in the LXX [Note: Septuagint.] a larger number of psalms is so distinguished, and the consequent grouping is more coherent, viz. 105107; 111119 (135136); 146150. In the synagogue liturgy the last-mentioned group (146150). together with 135136, has a well-defined place in the daily morning service, forming an integral part of the great Benediction of Song (in certain parts of the early Church, also, it was customary to recite the Hallelujah psalms daily).
The Hallel (Psa 113:1-9; Psa 114:1-8; Psa 115:1-18; Psa 116:1-19; Psa 117:1-2; Psa 118:1-29), which forms a liturgical unit in the synagogue liturgy, is the most complete example of Hallelujah psalms in collected form. (In the LXX [Note: Septuagint.] , notice all the individual psalms of this group are headed Alleluia).
All the psalms referred to exhibit unmistakable marks of late composition, which would accord with their distinctively synagogal character. Like other Jewish liturgical terms (e.g. Amen), Hallelujah passed from the OT to the NT (cf. Rev 19:1-7), from the Jewish to the Christian Church (cf. esp. the early liturgies), and so to modern hymnody. Through the Vulgate the form Alleluia has come into use. The AV [Note: Authorized Version.] and RV [Note: Revised Version.] , however, render Praise ye the Lord.
G. H. Box.
Fuente: Hastings’ Dictionary of the Bible
Hallelujah
See Allelujah
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Hallelujah
hal-e-looya (, halelu-yah, praise ye Yah; , allelouia): The word is not a compound, like many of the Hebrew words which are composed of the abbreviated form of Yahweh and some other word, but has become a compound word in the Greek and other languages. Even if the Jews perhaps had become accustomed to use it as a compound, it is never written as such in the text. In some Psalms, Hallelujah is an integral part of the song (Psa 135:3), while in others it simply serves as a liturgical interjection found either at the beginning (Psa 111:1-10) or at the close (Ps 104) of the psalms or both (Psa 146:1-10). The Hallelujah Psalms are found in three groups: 104 through 106; 111 through 113; 146 through 150. In the first group, Hallelujah is found at the close of the psalm as a lit. interjection (Psa 106:1 is an integral part of the psalm). In the second group, Hallelujah is found at the beginning (Psa 113:9 is an integral part of the psalm depending on the adjective joyful). In the third group, Hallelujah is found both at the close and at the beginning of the psalms. In all other cases, (Pss 115; 116; Psa 117:1-2) Hallelujah seems to be an integral part of the psalms. These three groups were probably taken from an older collection of psalms like the group Psalms 120 through 134. In the New Testament Hallelujah is found as part of the song of the heavenly host (Rev 19:1). The word is preserved as a liturgical interjection by the Christian church generally.
Fuente: International Standard Bible Encyclopedia
Hallelujah
Hallelujah or Alleluia, a word which stands at the beginning of many of the Psalms. From its frequent occurrence in this position it grew into a formula of praise, and was chanted as such on solemn days of rejoicing. This expression of joy and praise was transferred from the synagogue to the church, and is still occasionally heard in devotional psalmody.
Fuente: Popular Cyclopedia Biblical Literature
Hallelujah
See ALLELUIA.
Fuente: Concise Bible Dictionary
Hallelujah
An exclamatory expression of praise or adoration.
Psa 106:1; Psa 111:1; Psa 112:1; Psa 113:1; Psa 117:1; Psa 135:1; Psa 146:1; Psa 146:10; Psa 147:1; Psa 148:1; Rev 19:1 Praise
Fuente: Nave’s Topical Bible
Hallelujah
Hallelujah. (praise ye the Lord). See Alleluia.
Fuente: Smith’s Bible Dictionary
Hallelujah
signifies “Praise ye Jah.” It occurs as a short doxology in the Psalms, usually at the beginning, e.g., Ps. 111; 112, or the end, e.g., Ps. 104; 105, or both, e.g., Ps. 106; 135 (where it is also used in Psa 135:3), Ps. 146; 147; 148; 149; 150. In the NT it is found in Rev 19:1, Rev 19:3-4, Rev 19:6, as the keynote in the song of the great multitude in heaven. “Alleluia,” without the initial “H,” is a misspelling.