HALLELUJAH hal’ ə lōō’ yə (הַֽלְלוּ־יָֽהּ, praise Yahweh; ἀλληλουιά).
1. Structure. The Heb. word for “Hallelujah!” is derived from halal, “to boast,” “to praise.” In the OT, hallelu-yah is invariably tr. “Praise the Lord,” but never “Hallelujah!” In Heb. it is a hyphenated word and never a compound, as are many Heb. words composing an abbreviated form of Yahwah and Elohim. However, it may be that the Jews became accustomed to considering it a compound, even though it was never written as such. Anyway, it became a compound in Gr. and in other languages. The Gr. allelouia is an obvious transliteration from the Heb., and bears the identical meaning. “Hallelujah!,” like “Amen,” has practically become a universal word. It is an acclamation of praise of the highest order, praising God in man’s most elegant expression in reverence, awe, and humility. Its use is limited altogether to songs of praise, appearing only in Psalms and Revelation.
2. Nature. Hallelujah, “Praise the Lord,” is a liturgical interjection, and an exclamation. Like other interjections, it is not grammatically connected with accompanying sentences; however it has vital spiritual and worshipful connections where used. Its common use was as a call to praise God at the beginning of songs and as a shout of spiritual exultation at the end. Some scholars point out that in occasional instances where it appears at the end of a Psalm, it properly belongs at the beginning of the following Psalm (see Pss 104; 117). In one instance, it illogically follows the Doxology when it should precede it (Ps 106).
3. Restriction. The Heb. word hallelu-jah is used sparingly in the OT, occurring only about fifteen times, and that only in the Psalms. Other words for praise, hillel and hallel, are used dozens of times throughout the OT, but not Hallelu-jah. In the Heb. mind it prob. held a certain sacred distinctiveness that restricted its frequent use. It is strictly a religious term and consequently limited to personal and congregational worship.
4. Festival shout. The most prominent use of “Praise the Lord” was in the major Heb. festivals, Passover, Pentecost, and Tabernacles. Psalms 105 and 106, now comprising a pair, were composed for use at one of these festivals, and at some time in their history acquired the ritual shout, “Hallelujah,” employed both at the beginning and end. (Note the rearrangement suggested earlier.) Psalms 113-118 constitute, in Jewish liturgical tradition, the socalled “Egyptian Hallel.” These were not only sung at the three major festivals, but were sung at the Dedication of the Temple, and in all probability at the Feast of Tents, celebrated on our December 25. At the Passover, Psalms 113 and 114 were sung before the meal, and 115-118 were sung afterward, as by Jesus and His disciples at the Last Supper (Matt 26:30). These are all “Hallelujah” hymns, with the call to “Praise the Lord” obviously intended for the beginning. It is an appropriate and effective summons to worship. During the reigns of David and Solomon, pilgrimages to Jerusalem for celebrating the great festivals were significant national events. Anyone who has attended a mass rendition of the “Hallelujah Chorus” may visualize the ancient Heb. songs of praise at these great feasts. All five Psalms (146-150) concluding the Psalter begin and end with “Hallelujah.”
5. Personal praise. “Hallelujah” was not limited to congregational use, but found expression also in personal praise. In Psalm 111:1 the soloist sang, “Praise the Lord! I will give thanks to the Lord with my whole heart, in the company of the upright, in the congregation.” In Psalm 116:1, one sang, “Praise the Lord! I love the Lord, because he has heard my voice and my supplications.” In Psalm 146:1 another sang, “Praise the Lord! Praise the Lord, O my soul! I will praise the Lord as long as I live.” In this Psalm, the Heb. Hallelu-jah is used as always, but in the second phrase, though the tr. is the same three words, the Heb. hallel, “praise,” is used. The liturgical interjection retained its distinctiveness in the original language. Moreover, the great psalmists dared to use it personally when their hearts overflowed with thanksgiving and consequent praise to the Lord.
6. Heavenly chorus. “Hallelujah” appears four times (all in one ch.) in the NT (Rev 19:1, 3, 4, 6). Here the Gr. is transliterated “Hallelujah,” and is the only tr. as such in the Eng. VSS of the Bible. As the Heb. Psalter closes with God’s chosen people singing “Hallelujah,” the NT closes with God’s redeemed in heaven singing “Hallelujah.” John heard in the heavenly choir “what seemed to be the voice of a great multitude, like the sound of many waters and like the sound of mighty thunderpeals, crying ‘Hallelujah!’” (v. 6).
Christians through the centuries, in the tradition of the Jews and the early Christians have held “Hallelujah” in liturgical esteem; and, today it is sung in churches over the world.
Bibliography The Oxford Annotated Bible (1962), 736-740, 744-747, 766-768; R. de Vaux, Ancient Israel (1962), 510-512.