It is mentioned in the W. Asia Inscr, II, plural 53, l. 35, between Arrapha (Arrapachitis) and Racappu (Reseph). According to the tablet K. 123, where it is called mat Halahhi, “the land of Halahhu,” it apparently included the towns Se-bise, Se-irrisi, Lu-ammu(ti?), and Se-Akkulani, apparently four grain-producing centers for the Assyrian government. The first quotation implies that Halah was near or in Gauzanitis, and had a chief town of the same name. Of the 8 personal names in K. 123, 5 are Assyrian, the remainder being Syrian rather than Israelite.
T. G. Pinches HALAK, MOUNT
<ha’-lak> ([ql;j;h, rh;h;, ha-har he-chalaq]): A mountain that marked the southern limit of the conquests of Joshua (Josh 11:17; 12:7). It is spoken of as the “mount Halak (literally, “the bare” or “smooth mountain”) that goeth up to Seir.” The latter passage locates it on the West of the Arabah. The southern boundary of the land is defined by the ascent of Akrabbim (Nu 34:4; Josh 15:3). This may with some certainty be identified with the pass known today as naqb es-Safa, “pass of the smooth rock,”
through which runs the road from the South to Hebron. To the Southwest opens Wady Maderah, a continuation of Waddy el-Fiqrah, in which there rises a conspicuous hill, Jebel Maderah, composed of limestone, answering well the description of a bare or smooth mountain. It is a striking feature of the landscape viewed from all sides, and may well be the mount here referred to.
See also HOR, MOUNT.
W. Ewing HALAKHA
<ha-la’-ka>.
See TALMUD.
HALE; HALING
<hal>, <hal’-ing> (OE halen): “To pull” or drag, the King James Version translation of [su>rw, suro], “to draw or drag” (Acts 8:3, “haling men and
women,” the American Standard Revised Version “dragging”), and of [katasu>rw, katasuro], “to drag down” or “force along” (Lk 12:58, “lest he hale thee to the judge,” the American Standard Revised Version “lest haply he drag thee unto the judge”). A more frequent modern form is
“haul.”
HALF
<haf>.
See NUMBER.
HALHUL
<hal’-hul> ([lWjl]j”, chalchul]): A city in the hill country of Judah (Josh 15:58), “Halhul, Beth-zur and Gedor.” It is without doubt the modern Chalchul, a village on a hill, surrounded by fine fields and vineyards, some 4 miles North of Hebron and less than a mile to the East of the modern carriage road. It is conspicuous from a considerable distance on account of its ancient mosque, Wely Nebi Yulnas, the “shrine of the Prophet Jonah” — a tradition going back at least to the 14th century. The mosque, which has a minaret or tower, is built upon a rock platform artificially leveled. In the 14th century it was stated by Isaac Chilo (a Jewish pilgrim) that the tomb of Gad the Seer (1 Sam 22:5; 2 Sam 24:11 f) was situated in this town. Beth-zur (Belt Sur) and Gedor (Jedur) are both near. In Josephus (BJ, IV, ix, 6) we read of an Alurus (where the Idumeans assembled), and in Jerome (OS 119 7) of a village Alula near Hebron, which both probably refer to the same place (PEF, III, 305; Sh XXI).
E. W. G. Masterman HALI
<ha’-li> ([ylij}, chali]): A town named with Helkath, Beten and Achshaph on the border of Asher (Josh 19:25). No certain identification is possible;
but it may be represented by the modern Khirbet `Alia, circa 13 miles Northeast of Acre.
HALICARNASSUS
<hal-i-kar-nas’-us> ([ Jalikarnasso>v, Halikarnassos]): The largest and strongest city of the ancient country of Caria in Asia Minor, situated on the shore of a bay, 15 miles from the island of Cos. Its site was beautiful; its climate temperate and even; the soil of the surrounding country was unusually fertile and noted for its abundance of fig, orange, lemon, olive and almond trees. When the ancient country fell into the possession of the Persians, the kings of Caria were still permitted to rule. One of the rulers was the famous queen Artemisia who fought at the battle of Salamis. The most famous of the kings, however, was Maussollos (Mausolus), who ruled from 373 to 353 BC, and the tomb in which he was buried was long considered one of the wonders of the ancient world. Pliny describes the tomb as a circular structure, 140 ft. high, 411 ft. in circumference, and surrounded by 36 columns; it was covered with a pyramidal dome. The ancient writer Vitruvius, in his description of the city, says that the agora was along the shore; back of it was the mausoleum, and still farther away was the temple of Mars. To the right of the agora were the temples of Venus and Mercury, and to the left was the palace of Maussollos.
Alexander the Great destroyed the city only after a long siege, but he was unable to take the acropolis. The city never quite recovered, yet it was later distinguished as the supposed birthplace of Herodotus and Dionysius. That a number of Jews lived there is evident from the fact, according to 1 Macc 15:23, that in the year 139 BC, a letter was written by the Roman Senate in their behalf. In the 1st century BC, a decree was issued granting to the Jews in Halicarnassus liberty to worship “according to the Jewish laws, and to make their proseuche at the sea-side, according to the customs of their forefathers” (Josephus, Ant, XIV, x, 23).
The modern town of Budrun, which represents the ancient Halicarnassus and covers a part of its site, stands a little to the West of the castle of Peter. This castle was erected by the Knights of Rhodes in 1404 AD, partly from the ruins of the mausoleum. Lord Redcliffe, who explored the ruins in 1846, sent many of the sculptured slabs from the castle to the British Museum where they may now be seen. Sir C. Newton conducted
excavations there in 1857-58, adding other sculptures to the collection in the British Museum. He discovered the foundation of the Ionic temple of Aphrodite, and the greenstone foundation of the mausoleum upon which modern Turkish houses had been built. He also opened several tombs
which were outside the ancient city. The city walls, built by Maussollos about 360 BC, and defining the borders of the ancient city, are still
preserved; but the ancient harbor which was protected by a mole, has now disappeared. The ruins may best be reached by boat from the island of Cos.
E. J. Banks HALL
<hol> (Lk 22:55 the King James Version).
See HOUSE.
HALL, JUDGMENT
See JUDGMENT HALL; PRAETORIUM.
HALLEL
<ha-lal’>, <hal’-el>: In the fifth book of the Psalms (107-50) there are several groups of Hallelujah Psalms: 104 through 106; 111 through 113;
115 through 117; 135; 146 through 150. In the worship of the synagogue Psalms 135 through 136 and 146 through 150 were used in the daily morning service. Psalms 113 through 118 were called the “Egyp Hallel,”
and were sung at the feasts of the Passover, Pentecost, Tabernacles and Dedication. At the Passover, Psalms 113 and 114 (according to the school of Shammai only Ps 113) were sung before the feast, and Psalms 115 through 118 after drinking the last cup. The song used by our Lord and the disciples on the night of the betrayal (Mt 26:30), just before the departure for the Mount of Olives, probably included Psalms 115 through 118.
John Richard Sampey HALLELUJAH
<hal-e-loo’-ya> ([Hy;Awll]h”, halela-yah], “praise ye Yah”;
[ajllhlouia>, allelouia]): The word is not a compound, like many of the Hebrew words which are composed of the abbreviated form of “Yahweh”
and some other word, but has become a compound word in the Greek and other languages. Even if the Jews perhaps had become accustomed to use it as a compound, it is never written as such in the text. In some Psalms, Hallelujah is an integral part of the song (Ps 135:3), while in others it simply serves as a liturgical interjection found either at the beginning (Ps
111) or at the close (Ps 104) of the psalms or both (Ps 146). The
Hallelujah Psalms are found in three groups: 104 through 106; 111 through 113; 146 through 150. In the first group, Hallelujah is found at the close of the psalm as a lit. interjection (106:1 is an integral part of the psalm). In the second group, Hallelujah is found at the beginning (113:9 is an integral part of the psalm depending on the adjective “joyful”). In the third group, Hallelujah is found both at the close and at the beginning of the psalms. In all other cases, (Pss 115; 116; 117) Hallelujah seems to be an integral part of the psalms. These three groups were probably taken from an older collection of psalms like the group Psalms 120 through 134. In the New Testament Hallelujah is found as part of the song of the heavenly host (Rev 19:1 ff). The word is preserved as a liturgical interjection by the Christian church generally.
A. L. Breslich HALLOHESH
<ha-lo’-hesh> ([vjewOLh”, ha-lochesh], “the whisperer,” “the slanderer”):
A post-exilic chief whose son Shallum assisted in repairing the walls of Jerusalem (Neh 3:12, the King James Version “Halohesh”). He was also one of the leaders who signed the national covenant (Neh 10:24 (Hebrew 25)).
HALLOW; HALLOWED
<hal’-o>, <hal’-od>, <hal’-o-ed> (“to render or treat as holy,” Anglo- Saxon halgian, from halig, “holy”): It translates several forms of [vd”q;, qadhash], “set apart,” “devote,” “consecrate,” frequently rendered in the King James Version, the Revised Version (British and American), the American Standard Revised Version “consecrate,” “dedicate,” “holy,” and especially “sanctify,” closely synonymous, “hallow” perhaps containing more of the thought of reverence, sacredness, holiness. It embraces the idea of marked separateness. It is applied to persons, as the priest (Lev 22:2,3); to places or buildings, as the middle of the temple court (1 Ki 8:64); the tabernacle (Ex 40:9); to things, like the portion of the sacrifice set apart for the priests (Nu 18:8); to times and seasons, as the Sabbath (Jer 17:22; Ezek 20:20) and the Jubilee year (Lev 25:10); to God Himself (Lev 22:32). Its underlying idea of the separateness of holy nature or holy use works out into several often overlapping senses:
(1) To set apart, dedicate, offer, reserve, for the worship or service of God: Ex 28:38, “The holy things, which the children of Israel shall hallow in all their holy gifts”; also Lev 22:3; Nu 18:29, etc.; 2 Ki 12:4,
“All the money the hallowed things” (the King James Version
“dedicated”), etc.
(2) To make holy, by selecting, setting apart, claiming, or
acknowledging as His own: Gen 2:3, “God blessed the seventh day, and hallowed it” (the King James Version “sanctified”); but Ex 20:11 (King James Version, the English Revised Version, the American Standard Revised Version), “hallowed.” So of the temple (1 Ki 9:7); of the firstborn, spared in Egypt (Nu 3:13).
(3) To dedicate or consecrate by formal ceremonial, with the accompanying idea of cleansing from sin and uncleanness: Ex 29:1,
“This is the thing that thou shalt do unto them (Aaron and his sons) to hallow them, to minister unto me in the priest’s office.” The whole chapter is devoted to the elaborate ceremonial, consisting of ablutions, endowment in priestly robes and paraphernalia, anointing with oil, the offering of a bullock for a sin offering, and of a ram, the placing of the blood of another ram upon the right ear, right thumb, right great toe of each, the wave offering, the anointing of the holy garments, and the eating of the consecrated food, all this lasting seven days, and indicating the completeness with which they were set apart, the deep necessity of purification, and the solemnity and sacredness of the office.
The tabernacle and its furniture were similarly “hallowed” by a simpler ceremony, using the anointing oil.
(4) To render ritually fit for religious service, worship, or use: Lev 16:19, “Hallow it (the altar with the sprinkled blood) from the
uncleannesses of the children of Israel”; Nu 6:11, “The priest shall ....
make atonement for him, for that he sinned by reason of the dead, and shall hallow his head that same day.”
(5) To hold sacred, reverence, keep holy: Jer 17:22, “But hallow ye the Sabbath day,” by keeping it distinct and separate, especially (Jer
17:24,27) by refraining from unnecessary work, from burden-bearing, travel, or traffic (Neh 13:16). See Ex 20:8-11 (the Sabbath
Commandment).
(6) To revere, hold in awe, and reverence as holy and “separated from sinners” in majesty, power, sacredness: Lev 22:32, “And ye shall not profane my holy name; but I will be hallowed among the children of Israel.” [Qadhash] is elsewhere translated “sanctify” in this connection, meaning “to be manifested in awe-producing majesty, power, or grace”: Ezek 38:23, “And I will .... sanctify myself, and I will make myself known in the eyes of many nations; and they shall know that I am Yahweh”; compare Ezek 28:22,23, etc.
In the New Testament “hallow” occurs only in the “Lord’s Prayer,” there rendering [aJgia>zw, hagiazo], the Septuagint word for qadhash: Mt 6:9;
Lk 11:2, “Hallowed be thy name.” Hagiazo is quite frequent in the New Testament, and is always (American Standard Revised Version) rendered
“sanctify,” except here, and in Rev 22:11, “He that is holy, let him be made holy still.” To “hallow the name” includes not only the inward attitude and outward action of profound reverence and active praise, but also that personal godliness, loving obedience and aggressive Christlikeness, which reveal the presence of God in the life, which is His true earthly glory.
Philip Wendell Crannell HALT
<holt> ([[l”x;, tsala`], “to limp”; [cwlo>v, cholos], “lame,” “crippled”):
the American Standard Revised Version in Gen 32:31 prefers “limped”; in Mic 4:6,7; Zeph 3:19, “is (or was) lame”; in Lk 14:21, the American Standard Revised Version and the English Revised Version have “lame.” In 1 Ki 18:21 a different word ([pacach]) is used in English Versions of the Bible of moral indecision: “How long halt ye between two opinions?” the American Standard Revised Version renders, “How long go ye limping between the two sides?”
HAM (1)
<ham> ([µj;, cham]; [Ca>m, Cham]):