What is the meaning of the word "hallelujah"?

— “Hallelujah,” they say. This beautiful Hebrew word occurs four times in these celebrations of praise (vv. 1, 3, 4, 6), but in no other part of the New Testament. It is a word of frequent occurrence in the book of Psalms. It is the opening and closing word of each of the last five psalms — psalms which as a whole and in their united character express the millennial praise of Israel. Hallelujah means, “Praise ye Jehovah,” or “Jah,” an abbreviated form of Jehovah.

— “The salvation and the glory and the power of our God.” The article before each of the three nouns makes the subject of specific application. The first of the three terms signifies deliverance, the second God’s moral glory in judgment, and the third His might displayed in the execution of the judgment upon the harlot. This ascription of praise is to “our God.” Angels in their place and station say “our God” (Rev. 7:12). Here however, it is the language of a redeemed and heavenly company, not that of angels.

The first four verses of Rev. 19 give the celebration in heaven of the destruction of Babylon. John "heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God: for true and righteous are His judgments: for He hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of His servants at her hand. And again they said, Alleluia. And her smoke rose up for ever and ever." (vv. 1-3.) It is an interesting question as to who are these that, with "a great voice," raise this song of praise. They are a class, evidently, outside of the twenty-four elders, and they are as clearly not angels. The inference is, therefore, that they are those who had been martyred on earth after the church had been removed, called up on high. The ground of their celebration of Jehovah-Elohim, their God, is the character of His judgments — they are "true and righteous," as displayed in the destruction of the great corruptress of the earth, and in avenging the blood of His servants at her hand. They repeat, in the intensity of their joy, their Alleluia.* Then the solemn statement, in contrast with this burst of joy in heaven, is given, as significant of the everlasting judgment that has fallen upon the harlot: "And her smoke rose up for ever and ever." (Compare Jude 7.)

*This means in its Hebrew form, Hallelujah, Praise ye Jehovah, or Jah. The last five Psalms commence and end with this word, this note of praise.

Hal le lu’iah - Praise ye Jah

The word ἀλληλούι>α occurs in the LXX, answering to the Hebrew word halal in the Psalms translated 'praise ye the Lord.' It is an ascription of praise to God. In Rev. 19:1, 3, 4, 6 the praise is heard in heaven: through mercy the saint learns to raise his Hallelujah on his way thither.

Kol han-n'shamah (everything that breathes) is a very strong and comprehensive expression. Now, though this clearly hangs its witness on the Jews, or Israel, in the millennium, still it looks, it seems to me, beyond. Jehovah is not mentioned in it. "Jehovah" is the securing perpetuity (in the midst of evil, or putting it away) of all that is proper to "Jah." I speak of what is expressed in the name. "Jah" is the essential Object of praise. He is known, as Jehovah reveals Him to us, as Jah. When then we have learned Jehovah in all these things, we say "Hallelu-jah." So here it is El. Israel has been the grand instrument of revealing these things - to them He was Jehovah. Having fully revealed Himself (compare Psalm 68, and notes thereon) thus He comes forth, so to speak, in His Name Jah - His Name of existence in Himself - His Name of strength - "Hallelu-jah." "Hallelu-el" be, etc. So everything from "Hallelu-el" to th'ruah (loud sound) verse 5, hangs upon El - God in His essence. Then comes every derived existence living in the earth (Kol n'shamah) to praise Jah - the great, intrinsic I AM, and Source of life; and then closes with the "Hallelu-jah."

There are other divine titles which it will suffice to mention for the reader's consideration. In the poetic books "JAH" is often employed, and it is this word which is embedded in the term Hallelujah, or "Praise ye Jah." Its significance has not been determined; it is generally supposed to be a shortened, or a poetic, form of Jehovah. Then there are the words God used when sending Moses for the deliverance of His people; the first is given as "I AM THAT I AM," and the second as "I AM." Both of these are forms of the same word signifying existence; the former is sometimes, and perhaps rightly rendered, "I will be that I will be." The thought expressed in both is akin to the meaning of Jehovah (and necessarily so as coming from the same verb), and speaks of unchanging being, or existence. There is yet another term, not in itself perhaps a divine name or title, but one which from its frequent and special application to God is almost to be so regarded. It is ATTA HU, and it is found in such phrases as, Thou art He, etc. The equivalent is employed in Hebrews 1, "Thou art the same" (v. 12), which indeed is given as the translation of ATTA HU in Psalm 102:27. This term speaks also, as will be at once perceived, of the immutability of God, of the One who always is, and who is ever unchangeable.

I would add that we have in this psalm nearly all the different names of God: El, Elohim (God); Shaddai (Almighty); Jehovah, Adonai, Jah (Lord). Elohim is the name of God in creation (Gen. 1); Shaddai and Jehovah, the names under which God revealed Himself respectively to Abraham and Israel. Adonai, as here described, is the One who has ascended up on high; but if ascended, He descended first into the lower parts of the earth. Yet He is Jehovah. (Ps. 68:20.) "To Jehovah Adonai belong the goings out to death." Jah is first met with in Exodus 15:2, after the deliverance of the people from Pharaoh at the Red Sea. Often met with in the Psalms in the well-known compound, Hallelujah; it occurs also in Exodus 17:16; twice in this Psalm 4, 18; also in Ps. 77:11; Ps. 89:8; Ps. 94:7, 12; Ps. 102:18; Ps. 115:17-18; Ps. 118:5, 14, 17-19; Ps. 122:4; Ps. 130:3; Ps. 135:4; Ps. 150:6; and in Isaiah 12:2; Isa. 26:4; Isa. 38:11. If we examine the context of most of the places where it occurs, I think we shall be persuaded it is not a mere abbreviation of Jehovah, but has a significance of its own, reminding His people that He has, and will, interpose in power on their behalf. So Jehovah characterizes God as the one true and self-existing Being (in opposition to the false gods of the heathen) who has made a covenant with Israel. Jah characterizes Him specially as the Deliverer of His people from Egypt in time past, who will deliver them from all their enemies again.

We may observe that the usual notion of "Jah" as an abbreviated form of "Jehovah" can hardly consist with its usage here (v. 2) along with "Jehovah." See also Isa. 26:4, where the same association occurs. As "Jehovah" is used for the name of God in relation with His people (Ex. 6), His name of moral government in general (Gen. 2 and throughout the Old Testament, with or without the name of Elohim), so "Jah" appears to express His intrinsic being. There is therefore great force in combining it with His name of relationship; while its own propriety remains where it stands alone, as in Ex. 15:2, Ex. 17:16; Ps. 118:14. Jah then is God in His absolute being, the Self-existent; Jehovah in His relative and continuous character, the God of ages especially in connection with the sons of Israel, Who fulfils at length the promises He made to the fathers as God Almighty. So in Ex. 15:2, "Jah is my strength and song"; and in Ex. 17:16, "The hand is on the throne of Jah" as the oath that "Jehovah will have war with Amalek from generation to generation." So in Ps. 68:4, "His name is Jah"; and in v. 18 we find "the dwelling of Jah Elohim" for "the rebellious." "The Most High," as in Isaiah 14:14, and often from Gen. 14:18, etc., abundantly in the Psalms, and also in the so-called Chaldee of Daniel, is His title to be displayed in the future kingdom, when all rivals vanish into their nothingness.

Looking into the whole collection, we learn that it is divided into five books — viz. 1 — 41; 42 — 72; 73 — 89; 90 — 106; 107 — 150. Each of the first four have at their close a doxology, connected with which we meet with the significant word "Amen." "Blessed be Jehovah the God of Israel from everlasting and to everlasting. Amen, and Amen" (Ps. 41:13). "Blessed be Jehovah, the God of Israel, who only does wondrous things. And blessed be His glorious name for ever: and let the whole earth be filled with His glory. Amen, and Amen" (Ps. 72:18-19). "Blessed be Jehovah for evermore. Amen, and Amen" (Ps. 89:52). "Blessed be Jehovah the God of Israel from everlasting to everlasting: and let all the people say Amen, hallelujah" (Ps. 106:48). Then the whole collection terminates with a call on everything that has breath to praise Jah, the Psalmist striking the keynote, "Hallelu-Jah" — i.e. praise ye the Lord (150:6). What a day that will be! Hallelujah having first resounded throughout the vault of heaven (Rev. 19:1, 3-4, 6), that joyful note will be taken up on earth, and everything that has breath will praise Him.

And what shall be said of the character of this One? Is it altered? is it affected by time? His people well know it is not. His ways and His dealings in the past are for the encouragement and instruction of His people in the present. "God sets the solitary in families." Could not Abraham bear witness to this when Isaac was given him, the earnest of the promise, that he, who had left his country, kindred, and father's house, should have seed as numerous as the stars of heaven, and as the sand which is on the sea-shore? "He brings out the prisoners into prosperity." Could not Joseph speak of this, when he was taken straight from the dungeon to be lord over the land of Egypt? "But the rebellious dwell in a dry land." Were not those who came out of Egypt and who never entered the land, but perished at length in the wilderness, solemn illustrations of this? Such is His character who is celebrated in this song as Jah, here for the first time in the book of Psalms being found that name of God, and twice in this Psalm (verses 4, 18), so familiar now to all of us in the compound word Hallelujah — i.e. Praise ye Jah. Moses, in his song, first uttered that name (Ex. 15:2), and after the victory over Amalek (17:16) repeated it. The Psalmists, whether David, or Asaph, or Ethan, make mention of it; and the Prophet Isaiah and Hezekiah re-echo it.