Hallelujah is atransliteration ofHebrew:הַלְּלוּ יָהּ (hal[lə]lū yāh), which means "praise ye Jah!" (fromהַלְּלוּ, "praise ye!"[8] andיָהּ, "Jah").[9][10][11] The wordhallēl (הַלֵּל) in Hebrew means a joyous praise in song. The second part,Yah, is a shortened form ofYHWH (Yahweh orJehovah in modern English). It has been suggested that the acclamation arises from and is anonomatopoeic rendition of the ancient tradition ofululation.[12][13]
In theHebrew Biblehallelujah is actually a two-word phrase,hal(le)lu-Yah, and not one word. The first part,hallelu, is the second-person imperative masculine plural form of the Hebrew verbhillel (הִלֵּל).[8] From Hebrew הַלְלוּ־יָהּ (haləlū-yāh) “praise Yah,” combining the plural imperative of הָלַל (“to praise”) with יָהּ, the short theophoric form of the Tetragrammaton."Hallelujah".Encyclopaedia Britannica. Retrieved19 October 2025.The phrase "hallelujah" translates to "praise Jah/Yah",[2][14] though it carries a deeper meaning as the wordhallel in Hebrew means a joyous praise in song, to boast in God.[15][16]
The second part,Yah, is a shortened form ofYHWH, and is a shortened form of his name "God, Jah, or Jehovah".[3] The name ceased to be pronounced inSecond Temple Judaism, by the 3rd century BC due to religious beliefs.[17] The correct pronunciation is not known. However, it is sometimes rendered in non-Jewish sources as "Yahweh" or "Jehovah". TheSeptuagint translates Yah asKyrios (the LORD, stylized in all-capitals in English),[18] because of the Jewish custom of replacing the sacred name with "Adonai", meaning "my Lord".
The linguistGhil'ad Zuckermann argues that the wordHallelujah is usually not replaced by apraise God! translation due to the belief iniconicity: the perception that there is something intrinsic about the relationship between the sound of the word and its meaning.[19]: 62
13th century French manuscript; the words "Hallelu-Yah" at the end ofPsalm 148 and at the start ofPsalm 149 appear above and below the man's left-pointing hand.Two times "Hallelu-Yah" (הַלְּלוּ יָהּ), cropped from the manuscript page above. French 13th century.
The word "hallelujah" is sung as part of the Hallel Psalms (interspersed between Psalms 113–150).[21] InTractate Shabbat of the Talmud,Rabbi Yose is quoted as saying that thePesukei dezimra Psalms should be recited daily.[22] Psalms 145–150, also known as theHallel of pesukei dezimra, are included to fulfill this requirement in the liturgy for the traditional JewishShacharit (morning) service.[23] In addition, on thethree Pilgrimage Festivals, thenew moon andHanukkah, Psalms 113-118 are recited.[24] The latter psalms are known simply asHallel with no additional qualification.
Psalms 146:10, ending with Halleluja, is the third and final biblical quotation in theKedushah. This expanded version of the third blessing in theAmidah is said during theShacharit andMincha (morning and afternoon) services when there is aminyan present.[25].Psalms 106,111,112,113,135,146-150 typically Referred as "Hallelujah Psalms".
For mostChristians, "Hallelujah" is considered a joyful word ofpraise to God, rather than an injunction to praise him. The word "Alleluia", a Latin derivative of the Hebrew phrase "Hallelujah" has been used in the same manner, though inChristian liturgy, the "Alleluia" specifically refers to a traditional chant, combining the word with verses from the Psalms or other scripture. In theLatin liturgical rites of theCatholic Church, and in many olderProtestant denominations, such as theLutheran Churches, the Alleluia, along with theGloria in excelsis Deo, is not spoken or sung in liturgy during the season ofLent, instead being replaced by a Lentenacclamation, while inEastern Churches, Alleluia is chanted throughout Lent at the beginning of theMatins service, replacing theTheos Kyrios, which is considered more joyful.[26] At the Easter service and throughout thePentecostarion,Christos anesti is used in the place where Hallelujah is chanted in thewestern rite expressing happiness.
In day-to-day situations, the expressions of "Hallelujah" and "Praise the Lord" are used by Christians as spontaneous expressions of joy, thanksgiving and praise towards God.[27] Incontemporary worship services across denominational lines, the use of these jubilatory phrases require no specific prompting or call or direction from those leading times of praise and singing.[28][29] InMethodist worship, "Hallelujah!" is a frequently usedejaculatory prayer.[30]
TheHebrew wordHallelujah as an expression of praise to God was preserved, untranslated, by theEarly Christians as a superlative expression of thanksgiving, joy, and triumph. Thus it appears in the ancient GreekLiturgy of St. James, which is still used to this day by thePatriarch of Jerusalem and, in its Syriac recension is the prototype of that used by theMaronites. In theLiturgy of St. Mark,[35] we find this rubric: "Then followlet us attend, the Apostle, and the Prologue of the Alleluia." The "Apostle" is the usual ancient Eastern title for theEpistle reading, and the "Prologue of the Alleluia" would seem to be a prayer or verse before Alleluia was sung by the choir.
In theRoman Rite the wordAlleluia is associated with joy and is especially favoured inPaschal time, the time betweenEaster andPentecost, perhaps because of the association of thehallel (Alleluia psalms) chanted atPassover. During this time, the word is added widely to verses and responses associated with prayers, to antiphons of psalms, and, during theOctave of Easter and on Pentecost Sunday, to the dismissal at the end ofMass ("Ite missa est").
On the other hand, the wordAlleluia is excluded from the Roman liturgy duringLent,[36] often euphemistically referred to during this time as the "A-word".[37][38][39] In pre-1970 forms of the Roman Rite it is excluded also in the pre-LentenSeptuagesima period and inMasses for the Dead. The same word, which normally follows theGloria Patri at the beginning of each hour of theLiturgy of the Hours and which in the present ordinary form of the Roman Rite is omitted during Lent, is replaced in pre-1970 forms by the phraseLaus tibi, Domine, rex aeternae gloriae (Praise to thee, O Lord, king of eternal glory) in Lent and the Septuagesima period.
The termAlleluia is used also to designate a chant beginning and ending with this word and including a verse of scripture, in particular a chant to greet and welcome the Lord whose word will be proclaimed in the Gospel reading. The choir or a cantor sings "Alleluia". The congregation repeats this. The choir or cantor then sings a verse taken from theMass Lectionary or theRoman Gradual, after which the congregation again sings "Alleluia". In Lent the verse alone is sung or the wordAlleluia is replaced by a different acclamation taken from theGradual, or atract is sung. If singing is not used, the Alleluia and its verse may be omitted at any season.[40][41][42]
The complexplainchant setting in theRoman Gradual requires a high degree of skill and is mostly used only in monasteries and seminaries.[41] This melismaticGregorian chant opens with the cantor singing "Alleluia". The choir repeats it, adding to the final syllable a longmelisma called ajubilus. (TheLiber Usualis notates the repeat with the Roman numeral "ij" (2) and continues with the jubilus.) The cantor then sings the main part of the verse, and the choir joins in on the final line. The cantor then repeats the opening Alleluia, and the choir repeats only the jubilus. The music is generally ornate, but often within a narrow range. The Alleluia for Christmas Eve, for instance, has anambitus of only aperfect fifth, a rather extreme example.
Alleluias were frequentlytroped, both with added music and text. It is believed that some early Sequences derived from syllabic text being added to the jubilus, and may be named after the opening words of the Alleluia verse. Alleluias were also among the more frequently used chants to create earlyorgana, such as in theWinchester Troper.
The Alleluia and its verse is replaced during Lent and in the pre-1970 form of theRoman Rite Mass also duringSeptuagesima time by aTract. On the other hand, duringEastertide theGradual is replaced with an Alleluia chant, thus putting two such chants before the Gospel reading.
Psalm 91 ᾿Αγαθὸν τὸ ἐξομολογεῖσθαι τῷ κυρίῳ καὶ ψάλλειν τῷ ὀνόματί σου with the alleluiaria inechos plagios tetartos (allelouia refrains written in red ink before the echos plagios section) in a kontakarion about 1300 (F-Pn fonds grec, Ms.397, f.43r)
In theEastern Orthodox, as well asByzantine RiteEastern Catholic andEastern Lutheran Churches, after reading the Apostle (Epistle) at theDivine Liturgy, theReader announces which of theEight Tones the Alleluia is to be chanted in. The response of the choir is always the same: "Alleluia, alleluia, alleluia." What differs is the tone in which it is sung, and thestichera (psalm verses) which are intoned by the Reader.
The Alleluia is paired with theProkeimenon which preceded the reading of the Apostle. There may be either one or two Alleluias, depending upon the number of Prokeimena (there may be up to three readings from the Apostle, but never be more than two Prokeimena and Alleluia).
In the Russian/Slavic order, the Alleluia is intoned in one of the two following manners, depending upon the number of Prokeimena (The Antiochian/Byzantine practice is slightly different):
Among the Orthodox, the chanting of Alleluia does not cease during Lent, as it does in the West. This is in accordance with the Orthodox approach to fasting, which is one of sober joy. During the weekdays ofGreat Lent and certain days during the lesser Lenten seasons (Nativity Fast,Apostles' Fast, andDormition Fast), the celebration of the Divine Liturgy on weekdays is not permitted. Instead, Alleluia is chanted atMatins. Since this chanting of Alleluia at Matins is characteristic of Lenten services, Lenten days are referred to as "Days with Alleluia."
The Alleluia at Matins is not related to scripture readings or Prokeimena; instead, it replaces"God is the Lord..." It is sung in the Tone of the Week and is followed by the Hymns to the Trinity (Triadica) in the same tone (seeOctoechos for an explanation of the eight-week cycle of tones).
"God is the Lord..." would normally be intoned by the deacon, but since the deacon does not serve on days with Alleluia, it is intoned by the priest. He stands in front of theicon of Christ on theIconostasis, and says:
Priest: "Alleluia in the ____ Tone: Out of the night my spirit waketh at dawn unto Thee, O God, for Thy commandments are a light upon the earth."
Choir: "Alleluia, alleluia, alleluia."
Priest: "Learn righteousness, ye that dwell upon the earth."
Choir: "Alleluia, alleluia, alleluia."
Priest: "Zeal shall lay hold upon an uninstructed people."
Choir: "Alleluia, alleluia, alleluia."
Priest: "Add more evils upon them, O Lord, lay more evils upon them that are glorious upon the earth."
Alleluia is also chanted to a special melody atfunerals,memorial services (Greek:Parastas, Slavonic:Panikhida), and onSaturdays of the Dead. Again, it is chanted in place of "God is the Lord...", but this time is followed by theTroparia of the Departed.
The Alleluia is intoned by the deacon (or the priest, if no deacon is available):
Deacon: "Alleluia, in the 8th tone: Blessed are they whom Thou hast chosen and taken unto Thyself, O Lord."
Choir: "Alleluia, Alleluia, Alleluia."
Deacon: "Their memory is from generation to generation."
Choir: "Alleluia, Alleluia, Alleluia."
Deacon: "Their souls will dwell amid good things."
Choir: "Alleluia, Alleluia, Alleluia."
On Saturdays of the Dead, which are celebrated several times throughout the year, theprokeimenon at Vespers is also replaced with Alleluia, which is chanted in the following manner:
Deacon: "Alleluia, in the 8th tone."
Choir: "Alleluia, Alleluia, Alleluia."
Deacon: "Blessed are they whom Thou hast chosen and taken unto Thyself, O Lord."
Choir: "Alleluia, Alleluia, Alleluia."
Deacon: "Their memory is from generation to generation."
Gospel readings are appointed for other services as well, particularly those in theTrebnik. A number of these are preceded by an Alleluia, in the same manner as that chanted at the Divine Liturgy, though sometimes there are no stichera (psalm verses).
In modern English, "Hallelujah" is frequently spoken to express happiness that a thing hoped or waited for has happened.[43] An example is its use in the song "Get Happy".
Leonard Cohen's 1984 song"Hallelujah" was initially rejected by Columbia Records for lacking commercial appeal, was popularized through covers byJohn Cale (1991) andJeff Buckley (1994), achieved "modern ubiquity" after its inclusion in the animated movieShrek (2001), and reached theBillboard charts upon Cohen's death in 2016.[44]
^abcYoung, Carlton R. (1993).Companion to the United Methodist Hymnal. Abingdon Press. p. 204.ISBN978-0-687-09260-4.Alleluia is the Latin form of Hallelujah, an acclamation formed by joining "Hallelu" (to praise) with the first syllable in a Hebrew name for God, Yahweh.
^abHardon, John (4 September 1985).Pocket Catholic Dictionary: Abridged Edition of Modern Catholic Dictionary. Crown Publishing Group. p. 13.ISBN978-0-385-23238-8.Alleluia. Hebrewhallelujah "praise Yahweh".
^Zevit, Ziony (2007)."The First Halleluyah".Milk and Honey: Essays on Ancient Israel and the Bible in Appreciation of the Judaic Studies Program at the University of California, San Diego.Eisenbrauns. p. 164.ISBN9781575061276.
^abcGreenman, Jeffrey P.; Sumner, George R. (2004).Unwearied Praises: Exploring Christian Faith Through Classic Hymns. Clements Publishing Group. p. 84.ISBN978-1-894667-48-7.The term "Alleluia" or "Hallelujah" represents a call to praise derived from the Hebrew "Hallelu Yah" (a shortened form for Yahweh), which simply means, "Praise the Lord." It is common for Psalms used in Temple worship to begin and end with "Alleluia". Likewise, in the New Testament's description of heavenly worship, we find "Hallelujah" as the centre of the multitude's "roar" of praise. They sum up creation's praise by singing: "Hallelujah! For our Lord God Almighty reigns. Let us rejoice and be glad and give him glory!" (Revelation 19:6-7) Given the prominence of "Alleluia" as a biblical form of praise, it is no surprise that one of the greatest Easter hymns, "Jesus Christ is Risen Today" repeats "Alleluia" at the end of each line.
^George Fohrer.Hebrew and Aramaic Dictionary of the Old Testament, under הלל. Walter de Gruyter, 1973.ISBN978-3-11-004572-7.
^Meacock, Ron (31 August 2022).Glimpse of Glory: Understanding Revelation. WestBow Press.ISBN978-1-6642-7420-4.Hallelujah and "Praise the Lord" have become acceptable spontaneous expressions of joy, thanksgiving, and praise towards God in many Christian denominations.
^"Charismatic Catholicism is alive and well".Crux. 26 September 2014. Retrieved12 December 2022.The appeal of charismatic prayer "starts with praise and worship," said Mr. Soares, who is now director of Charismatic Renewal Services for the Archdiocese of Boston. "But as you get deeper, you start to see other things besides just the amen and hallelujah. You see people more rooted in their history."
^Weaver, J. Dudley Jr. (2002).Presbyterian Worship: A Guide for Clergy.Geneva Press. p. 106.ISBN978-0664502188.The alleluia is traditionally not sung during Lent, and, here at the first service of Easter, it is at last reintroduced to the church's liturgy.
^Rowlett, Martha Graybeal (27 June 2013).Weaving Prayer into the Tapestry of Life.WestBow Press. p. 90.ISBN978-1-4497-9517-7.Christians have used the words "Alleluia" and "Hallelujah" from the Hebrew word for praise to transcend the limits of ordinary human language.
^Datsko, Rob; Datsko, Kathy (2011).Building Bridges Between Spirit-filled Christians and Latter-day Saints (Mormons): A Translation Guide for Born Again Spirit-filled Christians (Charismatics / Pentecostals / Renewalists and Third Wavers) and Latter-day Saints. eBookIt.com.ISBN978-1-4566-0669-5.'Alleluia' and "Hallelujah' are commonly used within SFC circles. This word comes from the combination of the Hebrew words Halal + Jehovah. Halal means to celebrate and praise. Therefore, Alleluia is the joyful obedience to the commandment to "Praise Jehovah" and "Celebrate Jesus". SFC often believe that any true Christian will overflow with celebration and praise to the Lord.
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