Grecians
Hellenists, Greek-Jews; Jews born in a foreign country, and thus did not speak Hebrew (Acts 6:1; 9:29), nor join in the Hebrew services of the Jews in Palestine, but had synagogues of their own in Jerusalem. Joel 3:6 =Greeks.

Greece
orginally consisted of the four provinces of Macedonia, Epirus, Achaia, and Peleponnesus. In Acts 20:2 it designates only the Roman province of Macedonia. Greece was conquered by the Romans B.C. 146. After passing through various changes it was erected into an independent monarchy in 1831. Moses makes mention of Greece under the name of Javan (Gen. 10:2-5); and this name does not again occur in the Old Testament till the time of Joel (3:6). Then the Greeks and Hebrews first came into contact in the Tyrian slave-market. Prophetic notice is taken of Greece in Dan. 8:21. The cities of Greece were the special scenes of the labours of the apostle Paul.

Greek
Found only in the New Testament, where a distinction is observed between "Greek" and "Grecian" (q.v.). The former is (1) a Greek by race (Acts 16:1-3; 18:17; Rom. 1:14), or (2) a Gentile as opposed to a Jew (Rom. 2:9, 10). The latter, meaning properly "one who speaks Greek," is a foreign Jew opposed to a home Jew who dwelt in Palestine. The word "Grecians" in Acts 11:20 should be "Greeks," denoting the heathen Greeks of that city, as rendered in the Revised Version according to the reading of the best manuscripts ("Hellenes").

Greyhound
(Prov. 30:31), the rendering of the Hebrew _zarzir mothnayim_, meaning literally "girded as to the lions." Some (Gesen.; R.V. marg.) render it "war-horse." The LXX. and Vulgate versions render it "cock." It has been by some interpreters rendered also "stag" and "warrior," as being girded about or panoplied, and "wrestler." The greyhound, however, was evidently known in ancient times, as appears from Egyptian monuments.

Grind
(Ex. 32:20; Deut. 9:21; Judg. 16:21), to crush small (Heb. tahan); to oppress the poor (Isa. 3:5). The hand-mill was early used by the Hebrews (Num. 11:8). It consisted of two stones, the upper (Deut. 24:6; 2 Sam. 11:21) being movable and slightly concave, the lower being stationary. The grinders mentioned Eccl. 12:3 are the teeth. (See MILL link )

Grizzled
party-coloured, as goats (Gen. 31:10, 12), horses (Zech. 6:3, 6).

Grove
(1.) Heb. 'asherah, properly a wooden image, or a pillar representing Ashtoreth, a sensual Canaanitish goddess, probably usually set up in a grove (2 Kings 21:7; 23:4). In the Revised Version the word "Asherah" (q.v.) is introduced as a proper noun, the name of the wooden symbol of a goddess, with the plurals Asherim (Ex. 34:13) and Asheroth (Judg. 3:13). The LXX. have rendered _asherah_ in 2 Chr. 15:16 by "Astarte." The Vulgate has done this also in Judg. 3:7. (2.) Heb. 'eshel (Gen. 21:33). In 1 Sam. 22:6 and 31:13 the Authorized Version renders this word by "tree." In all these passages the Revised Version renders by "tamarisk tree." It has been identified with the Tamariscus orientalis, five species of which are found in Palestine. (3.) The Heb. word 'elon, uniformly rendered in the Authorized Version by "plain," properly signifies a grove or plantation. In the Revised Version it is rendered, pl., "oaks" (Gen. 13:18; 14:13; 18:1; 12:6; Deut. 11:30; Josh. 19:33). In the earliest times groves are mentioned in connection with religious worship. The heathen consecrated groves to particular gods, and for this reason they were forbidden to the Jews (Jer. 17:3; Ezek. 20:28).

Guard
(1.) Heb. tabbah (properly a "cook," and in a secondary sense "executioner," because this office fell to the lot of the cook in Eastern countries), the bodyguard of the kings of Egypt (Gen. 37:36) and Babylon (2 Kings 25:8; Jer. 40:1; Dan. 2:14). (2.) Heb. rats, properly a "courier," one whose office was to run before the king's chariot (2 Sam. 15:1; 1 Kings 1:5). The couriers were also military guards (1 Sam. 22:17; 2 Kings 10:25). They were probably the same who under David were called Pelethites (1 Kings 14:27; 2 Sam. 15:1). (3.) Heb. mishmereth, one who watches (Neh. 4:22), or a watch-station (7:3; 12:9; Job 7:12). In the New Testament (Mark 6:27) the Authorized Version renders the Greek _spekulator_ by "executioner," earlier English versions by "hangman," the Revised Version by "soldier of his guard." The word properly means a "pikeman" or "halberdier," of whom the bodyguard of kings and princes was composed. In Matt. 27:65, 66; 28:11, the Authorized Version renders the Greek _kustodia_ by "watch," and the Revised Version by "guard," the Roman guard, which consisted of four soldiers, who were relieved every three hours (Acts 12:4). The "captain of the guard" mentioned Acts 28:16 was the commander of the Praetorian troops, whose duty it was to receive and take charge of all prisoners from the provinces.

Guest-chamber
the spare room on the upper floor of an Eastern dwelling (Mark 14:14; Luke 22:11). In Luke 2:7 the word is translated "inn" (q.v.).

Gur
a whelp, a place near Ibleam where Jehu's servants overtook and mortally wounded king Ahaziah (2 Kings 9:27); an ascent from the plain of Jezreel.

Gur-baal
sojourn of Baal, a place in Arabia (2 Chr. 26:7) where there was probably a temple of Baal.

Gutter
Heb. tsinnor, (2 Sam. 5:8). This Hebrew word occurs only elsewhere in Ps. 42:7 in the plural, where it is rendered "waterspouts." It denotes some passage through which water passed; a water-course. In Gen. 30:38, 41 the Hebrew word rendered "gutters" is _rahat_, and denotes vessels overflowing with water for cattle (Ex. 2:16); drinking-troughs.

Habakkuk
embrace, the eighth of the twelve minor prophets. Of his personal history we have no reliable information. He was probably a member of the Levitical choir. He was contemporary with Jeremiah and Zephaniah.

Habakkuk, Prophecies of
were probably written about B.C. 650-627, or, as some think, a few years later. This book consists of three chapters, the contents of which are thus comprehensively described: "When the prophet in spirit saw the formidable power of the Chaldeans approaching and menacing his land, and saw the great evils they would cause in Judea, he bore his complaints and doubts before Jehovah, the just and the pure (1:2-17). And on this occasion the future punishment of the Chaldeans was revealed to him (2). In the third chapter a presentiment of the destruction of his country, in the inspired heart of the prophet, contends with his hope that the enemy would be chastised." The third chapter is a sublime song dedicated "to the chief musician," and therefore intended apparently to be used in the worship of God. It is "unequalled in majesty and splendour of language and imagery." The passage in 2:4, "The just shall live by his faith," is quoted by the apostle in Rom. 1:17. (Comp. Gal. 3:12; Heb. 10:37, 38.)

Habergeon
an Old English word for breastplate. In Job 41:26 (Heb. shiryah) it is properly a "coat of mail;" the Revised Version has "pointed shaft." In Ex. 28:32, 39:23, it denotes a military garment strongly and thickly woven and covered with mail round the neck and breast. Such linen corselets have been found in Egypt. The word used in these verses is _tahra_, which is of Egyptian origin. The Revised Version, however, renders it by "coat of mail." (See ARMOUR link )

Habitation
God is the habitation of his people, who find rest and safety in him (Ps. 71:3; 91:9). Justice and judgment are the habitation of God's throne (Ps. 89:14, Heb. mekhon, "foundation"), because all his acts are founded on justice and judgment. (See Ps. 132:5, 13; Eph. 2:22, of Canaan, Jerusalem, and the temple as God's habitation.) God inhabits eternity (Isa. 57:15), i.e., dwells not only among men, but in eternity, where time is unknown; and "the praises of Israel" (Ps. 22:3), i.e., he dwells among those praises and is continually surrounded by them.

Habor
the united stream, or, according to others, with beautiful banks, the name of a river in Assyria, and also of the district through which it flowed (1 Chr. 5:26). There is a river called Khabur which rises in the central highlands of Kurdistan, and flows south-west till it falls into the Tigris, about 70 miles above Mosul. This was not, however, the Habor of Scripture. There is another river of the same name (the Chaboras) which, after a course of about 200 miles, flows into the Euphrates at Karkesia, the ancient Circesium. This was, there can be little doubt, the ancient Habor.

Hachilah
the darksome hill, one of the peaks of the long ridge of el-Kolah, running out of the Ziph plateau, "on the south of Jeshimon" (i.e., of the "waste"), the district to which one looks down from the plateau of Ziph (1 Sam. 23:19). After his reconciliation with Saul at Engedi (24:1-8), David returned to Hachilah, where he had fixed his quarters. The Ziphites treacherously informed Saul of this, and he immediately (26:1-4) renewed his pursuit of David, and "pitched in the hill of Hachilah." David and his nephew Abishai stole at night into the midst of Saul's camp, when they were all asleep, and noiselessly removed the royal spear and the cruse from the side of the king, and then, crossing the intervening valley to the height on the other side, David cried to the people, and thus awoke the sleepers. He then addressed Saul, who recognized his voice, and expostulated with him. Saul professed to be penitent; but David could not put confidence in him, and he now sought refuge at Ziklag. David and Saul never afterwards met. (1 Sam. 26:13-25).

Hadad
Adod, brave(?), the name of a Syrian god. (1.) An Edomite king who defeated the Midianites (Gen. 36:35; 1 Chr. 1:46). (2.) Another Edomite king (1 Chr. 1:50, 51), called also Hadar (Gen. 36:39; 1 Chr. 1:51). (3.) One of "the king's seed in Edom." He fled into Egypt, where he married the sister of Pharaoh's wife (1 Kings 11:14-22). He became one of Solomon's adversaries. Hadad, sharp, (a different name in Hebrew from the preceding), one of the sons of Ishmael (1 Chr. 1:30). Called also Hadar (Gen. 25:15).

Hadadezer
Hadad is help; called also Hadarezer, Adod is his help, the king of Zobah. Hanun, the king of the Ammonites, hired among others the army of Hadadezer to assist him in his war against David. Joab, who was sent against this confederate host, found them in double battle array, the Ammonities toward their capital of Rabbah, and the Syrian mercenaries near Medeba. In the battle which was fought the Syrians were scattered, and the Ammonites in alarm fled into their capital. After this Hadadezer went north "to recover his border" (2 Sam. 8:3, A.V.); but rather, as the Revised Version renders, "to recover his dominion", i.e., to recruit his forces. Then followed another battle with the Syrian army thus recruited, which resulted in its being totally routed at Helam (2 Sam. 10:17). Shobach, the leader of the Syrian army, died on the field of battle. The Syrians of Damascus, who had come to help Hadadezer, were also routed, and Damascus was made tributary to David. All the spoils taken in this war, "shields of gold" and "very much brass," from which afterwards the "brasen sea, and the pillars, and the vessels of brass" for the temple were made (1 Chr. 18:8), were brought to Jerusalem and dedicated to Jehovah. Thus the power of the Ammonites and the Syrians was finally broken, and David's empire extended to the Euphrates (2 Sam. 10:15-19; 1 Chr. 19:15-19).

Hadad-rimmon
(composed of the names of two Syrian idols), the name of a place in the valley of Megiddo. It is alluded to by the prophet Zechariah (12:11) in a proverbial expression derived from the lamentation for Josiah, who was mortally wounded near this place (2 Chr. 35:22-25). It has been identified with the modern Rummaneh, a village "at the foot of the Megiddo hills, in a notch or valley about an hour and a half south of Tell Metzellim."

Hadar
Adod, brave(?). (1.) A son of Ishmael (Gen. 25:15); in 1 Chr. 1:30 written Hadad. (2.) One of the Edomitish kings (Gen. 36:39) about the time of Saul. Called also Hadad (1 Chr. 1:50, 51). It is probable that in these cases Hadar may be an error simply of transcription for Hadad.

Hadarezer
Adod is his help, the name given to Hadadezer (2 Sam. 8:3-12) in 2 Sam. 10.

Hadashah
new, a city in the valley of Judah (Josh. 15:37).

Hadassah
myrtle, the Jewish name of Esther (q.v.), Esther 2:7.

Hadattah
new, one of the towns in the extreme south of Judah (Josh. 15:25).

Hades
that which is out of sight, a Greek word used to denote the state or place of the dead. All the dead alike go into this place. To be buried, to go down to the grave, to descend into hades, are equivalent expressions. In the LXX. this word is the usual rendering of the Hebrew sheol, the common receptacle of the departed (Gen. 42:38; Ps. 139:8; Hos. 13:14; Isa. 14:9). This term is of comparatively rare occurrence in the Greek New Testament. Our Lord speaks of Capernaum as being "brought down to hell" (hades), i.e., simply to the lowest debasement, (Matt. 11:23). It is contemplated as a kind of kingdom which could never overturn the foundation of Christ's kingdom (16:18), i.e., Christ's church can never die. In Luke 16:23 it is most distinctly associated with the doom and misery of the lost. In Acts 2:27-31 Peter quotes the LXX. version of Ps. 16:8-11, plainly for the purpose of proving our Lord's resurrection from the dead. David was left in the place of the dead, and his body saw corruption. Not so with Christ. According to ancient prophecy (Ps. 30:3) he was recalled to life.

Hadid
pointed, a place in the tribe of Benjamin near Lydda, or Lod, and Ono (Ezra 2:33; Neh. 7:37). It is identified with the modern el-Haditheh, 3 miles east of Lydda.

Hadlai
resting, an Ephraimite; the father of Amasa, mentioned in 2 Chr. 28:12.

Hadoram
is exalted. (1.) The son of Tou, king of Hamath, sent by his father to congratulate David on his victory over Hadarezer, king of Syria (1 Chr. 18:10; called Joram 2 Sam. 8:10). (2.) The fifth son of Joktan, the founder of an Arab tribe (Gen. 10:27; 1 Chr. 1:21). (3.) One who was "over the tribute;" i.e., "over the levy." He was stoned by the Israelites after they had revolted from Rehoboam (2 Chr. 10:18). Called also Adoram (2 Sam. 20:24) and Adoniram (1 Kings 4:6).

Hadrach
the name of a country (Zech. 9:1) which cannot be identified. Rawlinson would identify it with Edessa. He mentions that in the Assyrian inscriptions it is recorded that "Shalmanezer III. made two expeditions, the first against Damascus B.C. 773, and the second against Hadrach B.C. 772; and again that Asshurdanin-il II. made expeditions against Hadrach in B.C. 765 and 755."

Haemorrhoids
or Emerods, bleeding piles known to the ancient Romans as mariscae, but more probably malignant boils of an infectious and fatal character. With this loathsome and infectious disease the men of Ashdod were smitten by the hand of the Lord. This calamity they attributed to the presence of the ark in their midst, and therefore they removed it to Gath (1 Sam. 5:6-8). But the same consequences followed from its presence in Gath, and therefore they had it removed to Ekron, 11 miles distant. The Ekronites were afflicted with the same dreadful malady, but more severely; and a panic seizing the people, they demanded that the ark should be sent back to the land of Israel (9-12; 6:1-9).

Haft
a handle as of a dagger (Judg. 3:22).

Hagar
flight, or, according to others, stranger, an Egyptian, Sarah's handmaid (Gen. 16:1; 21:9, 10), whom she gave to Abraham (q.v.) as a secondary wife (16:2). When she was about to become a mother she fled from the cruelty of her mistress, intending apparently to return to her relatives in Egypt, through the desert of Shur, which lay between. Wearied and worn she had reached the place she distinguished by the name of Beer-lahai-roi ("the well of the visible God"), where the angel of the Lord appeared to her. In obedience to the heavenly visitor she returned to the tent of Abraham, where her son Ishmael was born, and where she remained (16) till after the birth of Isaac, the space of fourteen years. Sarah after this began to vent her dissatisfaction both on Hagar and her child. Ishmael's conduct was insulting to Sarah, and she insisted that he and his mother should be dismissed. This was accordingly done, although with reluctance on the part of Abraham (Gen. 21:14). They wandered out into the wilderness, where Ishmael, exhausted with his journey and faint from thirst, seemed about to die. Hagar "lifted up her voice and wept," and the angel of the Lord, as before, appeared unto her, and she was comforted and delivered out of her distresses (Gen. 21:18, 19). Ishmael afterwards established himself in the wilderness of Paran, where he married an Egyptian (Gen. 21:20,21). "Hagar" allegorically represents the Jewish church (Gal. 4:24), in bondage to the ceremonial law; while "Sarah" represents the Christian church, which is free.

Hagarene
or Hagarite. (1.) One of David's mighty men (1 Chr. 11:38), the son of a foreigner. (2.) Used of Jaziz (1 Chr. 27:31), who was over David's flocks. "A Hagarite had charge of David's flocks, and an Ishmaelite of his herds, because the animals were pastured in districts where these nomadic people were accustomed to feed their cattle." (3.) In the reign of Saul a great war was waged between the trans-Jordanic tribes and the Hagarites (1 Chr. 5), who were overcome in battle. A great booty was captured by the two tribes and a half, and they took possession of the land of the Hagarites. Subsequently the "Hagarenes," still residing in the land on the east of Jordan, entered into a conspiracy against Israel (comp. Ps. 83:6). They are distinguished from the Ishmaelites.

Haggai
festive, one of the twelve so-called minor prophets. He was the first of the three (Zechariah, his contemporary, and Malachi, who was about one hundred years later, being the other two) whose ministry belonged to the period of Jewish history which began after the return from captivity in Babylon. Scarcely anything is known of his personal history. He may have been one of the captives taken to Babylon by Nebuchadnezzar. He began his ministry about sixteen years after the Return. The work of rebuilding the temple had been put a stop to through the intrigues of the Samaritans. After having been suspended for fifteen years, the work was resumed through the efforts of Haggai and Zechariah (Ezra 6:14), who by their exhortations roused the people from their lethargy, and induced them to take advantage of the favourable opportunity that had arisen in a change in the policy of the Persian government. (See DARIUS link [2].) Haggai's prophecies have thus been characterized:, "There is a ponderous and simple dignity in the emphatic reiteration addressed alike to every class of the community, prince, priest, and people, 'Be strong, be strong, be strong' (2:4). 'Cleave, stick fast, to the work you have to do;' or again, 'Consider your ways, consider, consider, consider' (1:5, 7;2:15, 18). It is the Hebrew phrase for the endeavour, characteristic of the gifted seers of all times, to compel their hearers to turn the inside of their hearts outwards to their own view, to take the mask from off their consciences, to 'see life steadily, and to see it wholly.'", Stanley's Jewish Church. (See SIGNET link )

Haggai, Book of
consists of two brief, comprehensive chapters. The object of the prophet was generally to urge the people to proceed with the rebuilding of the temple. Chapter first comprehends the first address (2-11) and its effects (12-15). Chapter second contains, (1.) The second prophecy (1-9), which was delivered a month after the first. (2.) The third prophecy (10-19), delivered two months and three days after the second; and (3.) The fourth prophecy (20-23), delivered on the same day as the third. These discourses are referred to in Ezra 5:1; 6:14; Heb. 12:26. (Comp. Hag. 2:7, 8, 22.)

Haggith
festive; the dancer, a wife of David and the mother of Adonijah (2 Sam. 3:4; 1 Kings 1:5, 11; 2:13; 1 Chr. 3:2), who, like Absalom, was famed for his beauty.

Hagiographa
the holy writings, a term which came early into use in the Christian church to denote the third division of the Old Testament scriptures, called by the Jews Kethubim, i.e., "Writings." It consisted of five books, viz., Job, Proverbs, and Psalms, and the two books of Chronicles. The ancient Jews classified their sacred books as the Law, the Prophets, and the Kethubim, or Writings. (See BIBLE link ) In the New Testament (Luke 24:44) we find three corresponding divisions, viz., the Law, the Prophets, and the Psalms.

Hail!
a salutation expressive of a wish for the welfare of the person addressed; the translation of the Greek _Chaire_, "Rejoice" (Luke 1:8). Used in mockery in Matt. 27:29.

Hail
frozen rain-drops; one of the plagues of Egypt (Ex. 9:23). It is mentioned by Haggai as a divine judgment (Hag. 2:17). A hail-storm destroyed the army of the Amorites when they fought against Joshua (Josh. 10:11). Ezekiel represents the wall daubed with untempered mortar as destroyed by great hail-stones (Ezek. 13:11). (See also 38:22; Rev. 8:7; 11:19; 16:21.)

Hair
(1.) The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. "So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard." Joseph shaved himself before going in to Pharoah (Gen. 41:14). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial. (2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed closely down upon the head. The beard also was allowed to grow to its full length. (3.) Among the Greeks the custom in this respect varied at different times, as it did also among the Romans. In the time of the apostle, among the Greeks the men wore short hair, while that of the women was long (1 Cor. 11:14, 15). Paul reproves the Corinthians for falling in with a style of manners which so far confounded the distinction of the sexes and was hurtful to good morals. (See, however, 1 Tim. 2:9, and 1 Pet. 3:3, as regards women.) (4.) Among the Hebrews the natural distinction between the sexes was preserved by the women wearing long hair (Luke 7:38; John 11:2; 1 Cor. 11:6), while the men preserved theirs as a rule at a moderate length by frequent clipping. Baldness disqualified any one for the priest's office (Lev. 21). Elijah is called a "hairy man" (2 Kings 1:8) from his flowing locks, or more probably from the shaggy cloak of hair which he wore. His raiment was of camel's hair. Long hair is especially noticed in the description of Absalom's person (2 Sam. 14:26); but the wearing of long hair was unusual, and was only practised as an act of religious observance by Nazarites (Num. 6:5; Judg. 13:5) and others in token of special mercies (Acts 18:18). In times of affliction the hair was cut off (Isa. 3:17, 24; 15:2; 22:12; Jer. 7:29; Amos 8:10). Tearing the hair and letting it go dishevelled were also tokens of grief (Ezra 9:3). "Cutting off the hair" is a figure of the entire destruction of a people (Isa. 7:20). The Hebrews anointed the hair profusely with fragrant ointments (Ruth 3:3; 2 Sam. 14:2; Ps. 23:5; 45:7, etc.), especially in seasons of rejoicing (Matt. 6:17; Luke 7:46).

Hakkoz
the thorn, the head of one of the courses of the priests (1 Chr. 24:10).

Halah
a district of Media to which captive Israelites were transported by the Assyrian kings (2 Kings 17:6; 18:11; 1 Chr. 5:26). It lay along the banks of the upper Khabur, from its source to its junction with the Jerujer. Probably the district called by Ptolemy Chalcitis.

Halak
smooth; bald, a hill at the southern extremity of Canaan (Josh. 11:17). It is referred to as if it were a landmark in that direction, being prominent and conspicuous from a distance. It has by some been identified with the modern Jebel el-Madura, on the south frontier of Judah, between the south end of the Dead Sea and the Wady Gaian.

Halhul
full of hollows, a town in the highlands of Judah (Josh. 15:58). It is now a small village of the same name, and is situated about 5 miles north-east of Hebron on the way to Jerusalem. There is an old Jewish tradition that Gad, David's seer (2 Sam. 24:11), was buried here.

Hall
(Gr. aule, Luke 22:55; R.V., "court"), the open court or quadrangle belonging to the high priest's house. In Matt. 26:69 and Mark 14:66 this word is incorrectly rendered "palace" in the Authorized Version, but correctly "court" in the Revised Version. In John 10:1,16 it means a "sheep-fold." In Matt. 27:27 and Mark 15:16 (A.V., "common hall;" R.V., "palace") it refers to the proetorium or residence of the Roman governor at Jerusalem. The "porch" in Matt. 26:71 is the entrance-hall or passage leading into the central court, which is open to the sky.

Hallel
praise, the name given to the group of Psalms 113-118, which are preeminently psalms of praise. It is called "The Egyptian Hallel," because it was chanted in the temple whilst the Passover lambs were being slain. It was chanted also on other festival occasions, as at Pentecost, the feast of Tabernacles, and the feast of Dedication. The Levites, standing before the altar, chanted it verse by verse, the people responding by repeating the verses or by intoned hallelujahs. It was also chanted in private families at the feast of Passover. This was probably the hymn which our Saviour and his disciples sung at the conclusion of the Passover supper kept by them in the upper room at Jerusalem (Matt. 26:30; Mark 14:26). There is also another group called "The Great Hallel," comprehending Psalms 118-136, which was recited on the first evening at the Passover supper and on occasions of great joy.

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.

Hallow
to render sacred, to consecrate (Ex. 28:38; 29:1). This word is from the Saxon, and properly means "to make holy." The name of God is "hallowed", i.e., is reverenced as holy (Matt. 6:9).