This module will explore Biblical Hebrew prepositions.Thank you to Dr. Russell Hendel for reviewing the unit and for sharing his work on Rashi and prepositions.
Definition – A preposition is a part of speech which functions as a connector, showing a relationship between two words in a clause. It might indicate position (under, above, in, between), time (after, before, until, during), direction (to, from, through, toward), or source or agency (for, with, of, regarding).It is called a "preposition" because it is generally positioned before (pre) its object (under the table, with the nation etc.)
In Biblical Hebrew prepositions can be grouped by form into two categories:
Independent prepositions – These are prepositions which comprise a full word. They might either stand independently or be joined to their object with a makkaf (a hyphen). Examples include: אֵצֶל, תַּחַת, בֵּין (near, under, between), or, when joined with a hyphen: עַל־הָאָֽרֶץ, אֶל־אַבְרָהָ֑ם (on the land, to Avraham).
Inseparable prepositions – These prepositions are unique in that they are prefixed to a word and inseparable from it. Examples include the prefixes ב,כ,ל, and מ as seen in: לְשָׂרָה, מִמִּצְרַיִם (to Sarah, in Egypt).The prefixes ל, כ, and מ are somewhat equivalent in meaning to the matching independent prepositions: "אל", "כמו" and "מן", though there might be slight differences in usage and some nuances of meaning found more in one form than another. See, for example Rashi Bereshit 24:7 that "דבר אל" means" "speak with/to" while "דבר ל" means: "speak about/concerning", but contrast Ramban there who disagrees.
In the continuation of the module, we will explore both independent and inseparable prepositions, with a heavy focus on the function and form of the prepositional prefixes.
2. Independent Prepositions
As mentioned, many Hebrew prepositions take the form of a complete word. They might stand totally independently or, as is often the case with monosyllabic prepositions, they might be joined to another word with a hyphen.
Some common independent prepositions include: לפני (before), אצל (near), תחת (under), אחרי (after), and לְמַעַן (for the sake of).
Some prepositions which are often found hyphenated include: אל (to), על (on), מן (from),עד (until), עם (with) and את (with).The two words "את" and "עם" are somewhat synonymous, but see Malbim on Vayikra 19:13 ("לֹא תָלִין פְּעֻלַּת שָׂכִיר אִתְּךָ") that "עם" has the connotation that one is on equal footing or of one mind with the other, while "את" implies inequality. Cf. the BDB that "אֵת" expresses a closer association than "עִם". Note: The word "את" can function either as a direct object marker or as a preposition meaning "with". Context is usually enough to disambiguate.
Many of these prepositions have multiple meanings, and the translations given here should not be viewed as exhaustive. For example, the word "על" can also mean: "in addition to" / "with",See Bereshit 32:12, Shemot 12:8-9, Shemot 35:22 (though cf. Ibn Ezra in his first commentary), and Bemibdar 19:5 "via/by",See Rashi on Bereshit 27:40 and Shemot 6:26. and "near".See Rashi on Bereshit 14:6 and Bemidbar 2:20. For a full range of meanings of each preposition, see the dictionary (write the desired word in the input bar and click on the BDB tab).
Form – When prepositions are joined to their object with a makkaf, there is an impact on stress and, hence, sometimes also on vocalization.For a more thorough discussion of the effects of a makkaf on vocalization and pronunciation, see the module on vowels.
The hyphenated preposition has no individual stress and acts as if it is prefixed to the connected word, serving as its first syllable.
For example, see the word pair אֶל־הָאִ֛ישׁ in Bereshit 24:29. There is a cantillation mark on the word "הָאִ֛ישׁ" indicating stress, but none on the word "אֶל".
This shift in stress can affect pointing since letters in closed unstressed syllables prefer to take short vowels, while those in closed stressed syllables prefer long vowels.
Thus, when a preposition such as את (with) stands alone and is stressed, it is pointed with a long vowel (אֵת), but when it is attached to its object with a hyphen and loses its stress, it is pointed with a short vowel (אֶת). [Compare the word's pointing in Shemuel II 11:9 and in Bereshit 5:22.]
3. Inseparable Prepositions: ב, כ, ל
Inseparable prepositions are those which are always prefixed to their object and never stand alone. Three of the most common are the prepositional prefixes בְּ, כְּ, and לְ.
Definitions – The three prepositions can each carry several different connotations depending on context, with no single English equivalent sufficing to capture all the possibilities.The following in not an exhaustive list of possible meanings.
בְּ can be translated as: "in" (בְּמִצְרַיִם, in Egypt), "on" (בְּדֶרֶךְ, on the way), "at" (בַּלָּיְלָה, at night), "via/with" (בְיָד חֲזָקָה, with a mighty arm), or: "on account of/for" (בַּעֲוֺנוֹ יָמוּת, he shall die on account of his sin) For other nuances, see here and click on the BDB tab.
כְּ might be rendered as: "like" / "as" (כְּדֹב, like a bear), "about" (כִּשְׁלֹשֶׁת אֲלָפִים, about three thousand), "when" (כְּשׁוּב הַכֹּל, when all return) or: "in accordance with" (כְּכֹל אֲשֶׁר צִוָּה, according to all that he commanded). For other nuances, see here and click on the BDB tab.
לְ can mean: "to" (לְאַבְרָהָם, to Avraham), "towards" (לְכוּ אִישׁ לְעִירוֹ, each man go to his city),In the earlier books of Tanakh, the use of "ל" to connote directional movement is less common than use of the independent preposition "אל" or the directional suffix kamatz-heh as in "מִצְרַיְמָה". "for" (וַיִּצְמָא לַמַּיִם, thirsted for water), "as" (וַיְשִׂמֶהָ לְחֹק, he set it as a statue), "about" (וַיִּשְׁאֲלוּ... לְאִשְׁתּוֹ, they asked about his wife), or it might express possession, ("מֶלֶךְ לְמוֹאָב", king of Moav). For other nuances, see here and click on the BDB tab.
4. Ambiguous Meaning: Exercise
At times, the multiplicity of meanings creates ambiguity in the Biblical text, as seen in the following examples:
Exercise 1 – See Rashi on Shemot 11:4, and compare his understanding of the word "כחצות" with the explanation he brings in the name of the "Rabbis" (Bavli Berakhot 4a). How is each understanding the preposition "כ"?While Rashi reads it as a marker of time, meaning "when", the sages understand it to mean "about" or "approximately".
Exercise 2 – See Bereshit 40:10 and compare Rashi and Shadal's understanding of the preposition "כ" in the word "כְפֹרַחַת". How would each translate it?While Rashi reads it as a marker of comparison, meaning "as if it were budding", Shadal views it as a marker of time, "just as it was budding".
Advanced Exercise 1 – See the phrase "כַּאֲשֶׁר דִּבֶּר יְ־הֹוָה בְּיַד מֹשֶׁה לוֹ" in Bemidbar 17:5.
What difficulty does the phrase raise? Who is the referent of the word "לו"?
Compare Rashi and Ramban; what does each suggest? How is each understanding the word "לו"?
Advanced Exercise 2 – At times, ambiguity of meaning allows for homiletic explanations. See Devarim 1:1
What is the simple meaning of the preposition "ב" as used before all the place names in the verse? [See Rashbam, Ibn Ezra and others who understand it in this manner.]
See Rashi; what difficulty does he find with the simple translation "in"? What alternative does he offer?Rashi objects to the translation "in" since the people are not presently camping in most of the places listed. He, thus, suggests that the "ב" here means "about" and that Moshe is not marking the people's present location but instead reproving them about past actions. See also the Midrashic explanation brought by Rashi on the meaning of the word "בראשית" in Bereshit 1:1 where there too, the Rabbis use an exegetical difficulty and the multiple meanings of "ב" as an opening to present a homiletical explanation of the verse.
5. Inseparable Prepositions: Form
Basic form – Before most consonants, the prepositions ב,כ, and ל are prefixed to the object of the preposition with a vocal sheva, appearing as: בְּ, כְּ, and לְ. In this base form, no other vowel or spelling changes are made to the prepositional phrase.
There are, however, several exceptions to this prevalent form, as follows: [See here for a summary chart.]
Before words opening with בגדכפ"ת letters – Normally when one of the בגדכפ"ת letters opens a word, it takes a dagesh kal, marking it as plosive.This means that the letters are pronounced as b, p, or k, etc. rather than as v, f, or kh. For further discussion see the Dagesh module. However, when one attaches one of the prepositional prefixes to such words, the בגדכפ"ת letter no longer opens the word, but rather follows a vowel (the vocal sheva of the prefix), and as such it loses its dagesh, becoming a fricative.
Thus: לְ + פַּרְעֹה = לְפַרְעֹה and בְּ + בּוֹר = בְּבוֹר [Note how the dagesh is dropped.]
Before words opening with a vocal sheva – A word cannot take two consecutive vocal shevas. Thus, if one of these prepositions is prefixed to a word which begins with a sheva, the vocalization of the preposition changes, and the initial sheva becomes a chirik. [For discussion, see the "Rule of Sheva" in the module on vowels, and see Ibn Ezra Shemot 1:2 who discusses the rule.]
Before words opening with a yud and a sheva – One exception to the previous rule relates to words which open with a yud vocalized with a sheva. When a preposition is prefixed to such words, the sheva of the preposition switches to a chirik as above. As the yud no longer opens the word, its sheva loses its vocal quality.See the unit on vowels for the rules of when a sheva is vocal or silent. [See there, too, for discussion of ambiguous cases.]. This is not tolerated by a yud and so it drops the sheva totally, thereby losing its consonantal value.
Before words opening with a composite sheva – As a word cannot have a composite sheva (a chataf) directly follow a vocal sheva,This is a corollary of the "Rule of Sheva" discussed above. As a chataf stands in place of a vocal sheva (placed under gutturals which do not take such a sheva) it, too, cannot follow a vocal sheva. if a preposition is prefixed to a word opening with a chataf, the preposition will take the short vowel that corresponds to that of the chataf. [Before a chataf-patach it will take a patach, before a chataf-segol, a segol etc.]There are some exceptions. Occasionally when a preposition is prefixed to an aleph that has a chataf segol, the preposition will instead lengthen to a tzere and the aleph will lose its pointing totally. Thus: לְ + אֱלֹהִים = לֵאלֹהִים.
Before words opening with a definite article – When prefixed to a noun with a definite article, the consonant of the preposition simply replaces the "ה".There are several exceptional cases where the heh is maintained. See, for example, the anomalous "בְּהַשָּׁמַיִם" in Tehillim 36:6 and "לְהַגְּדוּד" in Divrei HaYamim II 25:10. The prefix keeps the same vowel that the "ה" would have had, and the dagesh chazak remains in the opening letter of the noun.To review the rules that govern the vocalization of words with a definite article, see the Noun module.
Exercise 1 – Add the prepositional prefix "ב" to each of the words below and check your vocalization and spelling by finding the word in the linked verses. Click here for a review chart summarizing the various forms.
חֲלוֹם (Bereshit 31:10)Note that the form בַּחֲלוֹם is actually ambiguous and can mean either "in a dream" or "in the dream". The two words are vocalized the same, but for different reasons. In one case the prefix takes the vowel of the chataf, while in the other it replaces the definite article.
Exercise 2 – Compare the word "כארי" in Bemidbar 24:9 and Yeshayahu 38:13. What is the difference in vocalization? What might account for it? [How would you translate each word?]In Bemidbar the the word means "as a lion" and the prefix, thus, takes the vowel of the chataf. In Yeshayahu, it means "as the lion". The prefix is a kamatz because it is replacing the definite article (which would have been pointed with a kamatz as it precedes an aleph).
7. The Preposition "מן": Meaning
The preposition "מן", written either as an independent preposition or as the prefix "מ", is generally translated as "from".
Like other prepositions, however, it too carries multiple connotations including: "from" (וַיֵּרֶד מֹשֶׁה מִן הָהָר, Moshe went down from the mountain), "out of" (יְצָאתֶם מִמִּצְרַיִם, You went out of Egypt), "on account of" (וַיֵּאָנְחוּ בְנֵי יִשְׂרָאֵל מִן הָעֲבֹדָה, They sighed on account of the labor), and "(some) of" (תְּנִי נָא לִי מִדּוּדָאֵי בְּנֵךְ, Give me of the mandrakes).
It is also often used as a marker of comparison, being placed between the two objects being compared. For example, in the phrase "טוֹבִים הַשְּׁנַיִם מִן הָאֶחָד" (Kohelet 4:9), the word "מן" is used comparatively and the clause would be translated as: "Two are better than one".In Biblical Hebrew, the adjective normally (but not always) precedes the subject, thus, here the word "טובים" precedes the subject "השניים".
In Rabbinic and Modern Hebrew one expresses comparison similarly, but with the additional word "יותר". In Rabbinic Hebrew one would say, "טובים השניים יותר מן האחד", while in Modern Hebrew one would instead say, "השניים יותר טובים מן האחד".
All these forms stand in contrast to English, where comparison is expressed by adding suffixes like "er" (more than) or "est" (the most) to an adjective (e.g. "larger", "largest").
Exercise:
See Kohelet 7:1. What two comparisons are being made? Translate the sentence and check yourself by clicking on the English.
See Bereshit 3:1. Translate the phrase "וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה" and check the English on the site.
For other nuances of meaning, see the dictionary entry "מן" (click on the BDB dictionary tab) and the many examples brought there.
8. The Preposition "מן": Form
This slide will explore the various forms taken by the preposition מן. For a summary chart, see here
As noted, the preposition "מן" can stand either as an individual word (usually joined to the next word by a hyphen), or be prefixed to its object.
Thus, one case say either מִן־מֶלֶךְ or מִמֶּלֶךְ.
When serving as a prefix, the preposition is actually simply a contraction of the full word מן, with the final nun dropping, being assimilated into the next word. To compensate for the lost nun, the first letter of the object gets a dagesh chazak.
Base form – Thus, the basic form of the prefix is a mem vocalized with a chirik, followed by a dagesh chazak in the first letter of the object.
Thus, מִן + מִצְרַיִם = מִמִּצְרַיִם
Before gutturals – When the object opens with one of the gutturals or reish (האחר"ע) which cannot take a dagesh, there is compensatory lengthening and the chirik of the mem lengthens to a tzere.There are several exceptions to this rule, where despite the missing dagesh, there is no compensatory lengthening. See, for example, the words מִחוּט, מִהְיוֹת, and מִחוּץ
Thus, מִן + עֶרֶב = מֵעֶרֶב
Before a definite article – When the prefix is attached to a noun with a definite article, the article remainsThis is unlike the behavior of the other prepositional prefixes (ב,כ,ל) which take the place of the article. and the vowel under the mem prefix is lengthened to a tzere as above.Since the prefix is attached to a word which begins with a heh, one of the gutturals that does not take a dagesh, there is compensatory lengthening of the chirik as discussed above.
Thus, מִן + הַבָּיִת = מֵהַבַּיִת
Before a yud – When the prefix is attached to a noun opening with a yud pointed with a vocal sheva, the yud loses it vocalization and consonantal character.Since the yud no longer opens a word, the sheva underneath it loses its vocal status. However, a yud cannot take a non-vocal sheva and thus drops it totally.
Thus, מִן + יְהוּדָה = מִיהוּדָה
9. Review exercise
Add the prepositional prefix "מ" to each of the following words according to the rules just learned and check your answers by finding the word in the linked verses.
Click here for a review chart summarizing the various forms.
Compound prepositions are those which are made by combining two or more words into a single prepositional unit.
At times, a noun and a preposition will be combined to form a new preposition with a slightly new nuance.
Examples: a) עַל + דָבָר = עַל־דְּבַר, meaning: "because of" b) לְ + פָּנִים = לִפְנֵי , meaning: "before" c) עַל + פָּנִים = עַל־פְּנֵי, meaning: "on the surface of"
In other cases two prepositions are combined.
Examples: a) מִ + עַל = מֵעַל, meaning "from above" b) מִ + אֵת = מֵאֵת, meaning: "from with" c) מִ + תַּחַת = מִתַּחַת, meaning: "from under"
Sometimes, too, even three or four prepositions are strung together to form a prepositional phrase.
Examples: a) אֶל מוּל פְּנֵי, meaning: "in front of" b) אֶל מִחוּץ לַ meaning: "to outside of"
11. Prepositions with Pronomial Suffixes
When the object of a preposition is a personal pronoun (me, you, him, her, us, them) it will be appended directly to the preposition as a suffix. These suffixes are known as "pronomial suffixes" and generally follow one of two main paradigms:
"Type I" Suffixes – The prepositions ל (to), ב (in), עם (with) and את (with) follow what might be called the "Type I" paradigm of suffixes (very similar to that used for singular nouns).There are slight difference in the suffixes for the second person feminine singular, first person plural, and second person plural.
Open the table to see the various forms taken by the prepositions with these suffixes.
Note that the vocalization of the second person plural forms of the preposition "את" veer slightly from the paradigm, uniquely taking a sheva rather than a kamatz.
See also that there are two possible forms for the first person singular and third person plural, and that the preposition "ל" has an additional poetic form for the third person, plural, "לָמוֹ". [See this usage, for example, in Bereshit 9:26.]
Finally, it is important to distinguish between the pronomial suffixes used for the preposition "את" and those used for the direct object marker, "את". The two generally follow different pardigms, as seen here. [Nonetheless, there are a number of cases where suffixes are attached to the preposition following the paradigm used for the direct object marker. For example, see Melakhim II 1:15 and Yechezkel 3:27.]
"Type II" Suffixes – The prepositions אל (to), על (on), (עד) until, אחרי (after), לפני (before) and תחת (under) follow what might be called the "Type II" paradigm (very similar to that used for plural nouns).The reason that "אל", "על", and "עד" unexpectedly also follow this paradigm might be due to the fact that the archaic forms of these words ended with a tzere-yud (a plural-like ending) as well. See, for example, the form "אֱלֵי" in Iyyov 29:19, the form "עֲלֵי" in Bereshit 49:17 and עֲדֵי in Yeshayahu 24:6. It is not clear why "תחת" is also inflected in this manner..
Open the table to see the various inflections.The table does not include all prepositions inflected in this manner, only several of the more common ones.
Note that several of the words take penultimate stress; see the second person singular, third person feminine singular and first person plural forms.
Also, see the change in vocalization in the second and third person plural of the prepositions על, אל and לפני as per the rules of propretonic reductionSee the unit on vowels that when a kamatz or tzere are two syllables removed from the accent, they reduce to a sheva, or when under a guttural, to a chataf. and the "Rule of Sheva".See the discussion above.
12. Prepositions with Pronomial Suffixes II
Three other common prepositions,כְּמוֹ, מִן and בֵּין each take suffixes with unique paradigms:
The preposition כמו is inflected with pronomial suffixes as follows: כָּמוֹנִי, כָּמוֹךָ, כָּמוֹךְ, כָּמֹהוּ, כָּמוֹהָ, כָּמֹנוּ, כָּכֶם (כְּמוֹכֶם), כָּכֶן, כָּהֵם (כָּהֵמָּה, כְּמוֹהֶם), כָּהֵנָּה (כָּהֵן). See a table here.
Note that the paradigm combines the long (כְּמוֹ) and short (כְּ) forms of the preposition, with most of the suffixes being appended to the word "ְּכְּמוֹ" but the second and third person plural generally building off the prefix "כּ". [Sometimes, however, these are written as "כְּמוֹכֶם" (once) and "כְּמוֹהֶם" (three times) as well.In these forms there is propretonic reduction of the kamatz to a sheva.]
As seem, in some inflections there is more than one form attested to. Note that the form "כָּהֵנָּה" is more prevalent than the form "כָּהֵן", yet the opposite is true for the male form, where "כָּהֵם" is more prevalent than "כָּהֵמָּה".
The preposition מן is inflected with pronomial suffixes as follows: מִמֶּנִּי, מִמְּךָ, מִמֵּךְ, מִמֶּנּוּ, מִמֶּנָּה, מִמֶּנּוּ, מִכֶּם, מִכֶּן, מֵהֶם, מֵהֵנָּה (מֵהֵן). See a table here.
This paradigm, too, contains both short and long forms of the preposition, with the nun of the original "מן" consistently being assimilated into the following letter and marked by a dagesh chazak. [The only exceptions are the third person plurals whose "ה" is unmarked, as this is a guttural which cannot take a dagesh. As expected, there is instead compensatory lengthening of the previous vowel, so that the opening "מ" of this inflection take a tzere rather than a chirik (מֵהֶם).]
In most of the inflections, there is actually a doubling of the preposition, and thus a double dagesh. The word מִמֶּנִּי, for example, is comprised of מִן+מִן+נִי.
The forms for the third person singular and first person plural are identical, both reading "מִמֶּנּוּ". Usually context is enough to disambiguate.At times, though, commentators make use of the ambiguity to offer alternative understandings of certain phrases. For example, see Rashi on Bemidbar 13:31, drawing of Bavli Sotah 35a, who suggests that the spies' words "כִּי חָזָק הוּא מִמֶּנּוּ" do not mean "for they are stronger than us" but "for they are stronger than Him (God)".
The preposition בין is inflected with pronomial suffixes as follows: בֵּינִי, בֵּינְךָ, בֵּינֵךְ, בֵּינוֹ, בֵּינָהּ, בֵּינֵינוּ, בֵּינֵיכֶם, בֵּינֵיכֶן, בֵּינֵיהֶם, בֵּינֵיהֶן. See a table here.
This paradigm combines the "Type I" and "Type II" paradigms of suffixes mentioned in the previous slide.The forms used for singular nouns are used for the first, second and third person singular objects, and those used for plural nouns are used for the first, second and third person plural objects.
A note regarding usage: In Biblical Hebrew, as opposed to English, when saying: "between x and y", one generally repeats the preposition "between". Thus, in Hebrew, "between me and you" would be: "בֵּינִי וּבֵינְךָ".
13. Review Exercise
Write each of the following in Biblical Hebrew and check yourself by clicking on the link and finding the word in the verse:
The Directive Heh – We will close the module with a brief discussion of the "directive heh" (ה' המגמה),This is also known as the "locative heh" or "heh locale". a suffix added to nouns to indicate direction. It is somewhat equivalent in meaning to the prepositional prefix "ל" ("to" or "towards"), but is found after rather than before the noun, technically making it a postposition rather than a preposition.A postposition serves the same function as a preposition, except that it is positioned after (post) rather than before (pre) the object. In both English and Hebrew, independent postpositions are rare, but certain suffixes function in this manner. For example, the suffix "ward" means "to", but is placed after the noun, as in: "homeward" ("towards home"). This suffix is very similar to the Hebrew directive heh discussed here.
Form – The suffix consists of a kamaz-heh added to certain nouns. It is never accented, and the stem noun maintains its usual stress.This distinguishes the suffix from feminine noun endings which look similar, but are stressed. The suffix also looks similar to third person pronomial suffixes, but the latter take a mappik in the heh.
Examples: a) מִדְבָּר + ָה = מִדְבָּרָה b) צָפוֹן + ָה = צָפוֹנָה
Common words – The suffix is not used with all nouns, and there are no rules governing to which words it might be attached, but it is often found suffixed to certain place names, directions, and certain geographical regions. Some common ones are listed here:
a) אַרְצָה (to the land) b) הַבַּיְתָה (to the house)This is in contrast to "בַּיְתָה", which means "inward". c) הָהָרָה (to the hills) d) הָעִירָה (to the city) e) הַשָּׁמַיְמָה (to the heavens) f) חֶבְרוֹנָה (to Chevron) g) מִצְרַיְמָה (to Egypt) h) שְׁאֹלָה (to Sheol, place of the dead) h) צָפֹנָה, נֶגְבָּה, קֵדְמָה, יָמָּה (to the north, south, east, west)
The suffix is also appended to directional adverbs such as אָן/אַיִן (where) and שָׁם (there) to form: אָנָה (whither) and שָׁמָּה (to there).
Note that in some of the forms listed, the addition of the suffix causes slight changes in vocalization to the stem (with certain vowels reducing to a sheva etc.)
Modern Hebrew – The suffix is much less common in modern Hebrew, and is mostly used only with words of direction: צפונה, ימינה, קדימה, החוצה and in the word "הביתה".Interestingly, in common usage, the word "הביתה" refers only to one's own home while the word "לבית" can refer to anyone's home.
15. Appendix: Unexpected Usage
We noted above that many prepositions can carry multiple nuances of meaning. Often, though, certain definitions are more prevalent and expected than others, causing initial confusion or ambiguity when a less common meaning is implied. We will exemplify this by exploring usage of the words "אל" and "על":
Though "אל" is commonly translated as "to" and "על" as "on", sometimes this is reversed and "אל" can take the meaning "on"/ "about" and "על" can take the meaning "to".
See, for example, how the prevalent usage of each of the two prepositions is switched in Shemuel I 1:10, "וַתִּתְפַּלֵּל עַל יְ־הֹוָה", and Shemuel I 1:27, "אֶל הַנַּעַר הַזֶּה הִתְפַּלָּלְתִּי". The former might be translated as "She prayed to Hashem" and the latter as: "About this lad I prayed".
In many instances, the very same phrase will appear once with "על" and once with "אל". Compare usage of the phrase "נפל על/אל פניו" in: Yehoshua 5:14 and Yehoshua 7:10 and usage of the phrase "יד ה' היה על/אל" in: Melakhim I 18:46 and Melakhim II 3:15.
At times, the unusual usage allows for homiletic interpretations.
For example, see Bavli Berakhot 31b who suggests that the unusual language of "וַתִּתְפַּלֵּל עַל יְ־הֹוָה" implies that Channah spoke impertinently, "against" Hashem.
Elsewhere, recognizing that the preposition might have a secondary meaning can solve exegetical difficulties.
See Bereshit 4:8, "וַיֹּאמֶר קַיִן אֶל הֶבֶל אָחִיו". What difficulty does the standard translation "Kayin said to Hevel" raise? How might the question be obviated if one suggests that here "אל" might take the alternative meaning of "על"? [See Ibn Ezra's grammatical commentary.]