HAJEHUBIJAH

HALLELUJAH

metal were worn on the hair (Is 3"): in modern times coins ol silver and gold are commonly worn; often a tiny bell is hung at the end of the tress. It is a grievous Insult to cut or pluck the hair of head or cheek (2 S ICH"-, Is 72" S0=, Jer 48"). Letting loose a woman's hair is a mark of abasement (Nu 6" RV) ; or it may indicate self- humiliation (Lk 7'»). As atokenof grief it was customary to cut the hair of both head and beard (Is 15^ Jer 16» 41*, Am 8'"), to leave the beard untrimmed (2 S 19"), and even to pluck out the hair (Ezr 9^). Tearingthe hair is still a common Oriental expression of sorrow. Arab women cut off their hair in mourning.

The hair of the lifelong Nazirite might never be cut (Jg 135, 1 s 1"). The Nazirite for a specified time cut his hair only when the vow was performed. If, after the period of separation had begun, he contracted defilement, his head was shaved and the period began anew (Nu 6**). An Arab who is under vow must neither cut, comb, nor cleanse his hair, until the vow is fulfilled and his offering made. Then cutting the hair marks his return from the consecrated to the common condition (Wellhausen, Skizzen, iii. 167). Offerings of hair were common among ancient peoples (W. R. Smith, iJS^ 324ff.; Wellhausen, op. cU. 118 f.). It was believed that some part of a man's life resided in the hair, and that possess on of hair from his head maintained a certain connexion with him, even after his death. Before freeing a prisoner, the Arabs cut a portion of his hair, and retained it, as evidence that he had been in their power (Wellh. op. cit. 118). Chalid b. al-Walid wore, in his military head-gear, hair from the head of Mohammed (i6. 146).

The colour of the hair was observed in the detection of leprosy (Lv 13'™- etc.). Thorough disinfection involved removal of the hair (14'- »). The shaving of the head of the slave-girl to be married by her captor marked the change in her condition and prospects (Dt 2112; w. R. Smith, Kinship^ 209). Swearing by the hair (Mt 5'') is now generally confined to the beard. The hoary head is held in honour (Pr 16", Wis 2'° etc.), and white hair is associated with the appearance of Divine majesty (Dn 7', Rev 1").

W. EWING.

HAJEHtTDIJAH occurs in RVm of 1 Ch 4i8 in an obscure genealogical list. It is probably not a proper name, but means 'the Jewess' (so RV and AVm). AV reads Jehudijah.

HAKKATAN ('the smallest').— The head of a family of returning exiles (Ezr 8'^); called in 1 Es 8" Akatan.

HAKKOZ.— 1. A Judahite (1 Ch 48). 2. The eponym of a priestly family (1 Ch 24i», Ezr 2" 7»8, Neh 3'- «'); called in 1 Es 5" Akkos. They were unable to prove their pedigree.

HAEUFHA. — Eponym of a family of Nethinim (Ezr 2S1, Neh 7"); called in 1 Es 5s» Achipha.

HALAH. — One of the places to which Israelites were deported by the king of Assyria on the capture of Samaria (2 K 17« 18", 1 Ch 5"). It was situated in the region of Gozan (wh. see), but it has not yet been satisfactorily identified. L. W. Kino.

HALAK, or the 'smooth mountain,' Jos 11" 12' (only). — This eminence has not been identified, but its approximate locality is indicated by the words 'that goeth up to Seir'; and it formed the southern limit of Joshua's conquests.

HALAKHAH.— See Talmud.

HALHUL.— A city of Judah (Jos IS^*). It is the modern HaXhvl, a large village 4 miles north of Hebron.

HALI. — A city belonging to the tribe of Asher (Jos 192s). The site is doubtful. It may be the ruin ' AMa on the hills N.E. of Achzib, about 13 miles N.E. of Acre.

HALICARMASSUS was one of the six Dorian colonies

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on the coast of Caria. Though excluded from the Dorian confederacy (HexapolisJ on account of some ancient dispute (Herod, i. 144), it was a very important city in respect of politics, commerce, literature, and art. It was one of the States to which the Roman Senate sent letters in favour of the Jews in B.C. 139 (1 Mac IS'^). It must therefore have been a free and self-governing city at that time. The decree of the city passed in the first cent. B.C., granting to the Jews religious liberty and the right to build their pros-euchai beside the sea (Jos. Ant. xiv. x. 23), attests the existence of an early Jewish colony in the city; and this was natural, as Halicarnassus was a considerable centre of trade owing to its favourable position on a bay opposite Cos, on the north-west side of the Ceramic Gulf. The city extended round the bay from prom-ontory to promontory and contained, among other buildings, a famous temple of Aphrodite.

The site of Halicarnassus is now called Bodrum (i.e. 'fortress'), from the Castle of St. Peter which was built by the Knights of St. John (whose headquarters were in Rhodes), under their Grand Master de Naillac, A.D. 1404.

HALL. — See PH.ETORinM.

HALLEL. — The name given in Rabbinical writings to the Pss 113-118— called the 'Egyptian Hallel' in distinction from the 'Great Hallel' (Pss 120-136), and from Pss 146-148, which are also psalms of Hallel char-acter. The Hallel proper (Pss 113-118) was always regarded as forming one whole. The word Hallel means 'Praise,' and the name was given on account of the oft-recurring word HalMujah ('Praise ye the Lord') in these psalms. The 'Hallel' was sung at the great Jewish festivals — Passover, Tabernacles, Pentecost, and Chanukkah ('Dedication' of the Temple).

W. O. E. Oestehley.

HALLELUJAH. — A Hebrew expression, used litur-gically in Hebrew worship as a short doxology, meaning 'praise ye Jah.' With one exception (Ps 135=) it occurs only at the beginning or the end of psalms, or both: at the beginning only in Pss 111. 112; at the beginning and end in Pss 106. 113. 135. 146. 147. 148. 149, and 150; at the end only in Pss 104. 105. 115. 116. 117.

In the LXX, 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 be 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 oft certain well-defined groups of psalms which were prob-ably intended in the first instance for synagogue use, and may once have existed as an independent collection. With the exception of Ps 135, these groups (in the Heb. text) are three in number, viz. 104-108; 111-113. 115-117; and 146-150. But in the LXX a larger number of psalms is so distinguished, and the consequent group-ing is more coherent, viz. 105-107; 111-119 (135-136); 146-150. In the synagogue liturgy the last-mentioned group (146-150). together with 135-136, 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* (Pss 113-118), which forms a liturgical unit in the synagogue liturgy, is the most complete example of 'Hallelujah' psalms in collected form. (In the LXX, 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'-'), from the Jewish to the Christian Church (cf . esp. the early liturgies) ,