Psalms 116:12 — Word Study
WLCמָֽה־ אָשִׁ֥יב לַיהוָ֑ה כָּֽל־ תַּגְמוּל֥וֹהִי עָלָֽי׃
BSAHowmâh [in what way, what means] can I repayshûwb▸ [return, give back] the LORDYᵉhôvâh [Yehovah, The covenant Name of God] for allkôl [every, the entirety of] His goodnesstagmûwl△ [benefits, acts of kindness] to meʻal [toward me, upon me]
| Greek | English | Parsing |
|---|---|---|
| מָֽה־ | what? | Pronoun |
| אָשִׁ֥יב | will I give back | Verb, Hiphil, imperfect first person common singular |
| לַיהוָ֑ה | to Yahweh | Preposition, noun proper |
| כָּֽל־ | all | Noun common, masculine singular construct |
| תַּגְמוּל֥וֹהִי | benefits his | Noun common masculine plural construct, suffix |
| עָלָֽי׃ | towards me | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | How can I repay the LORD for all His goodness to me? |
| KJV | What shall I render unto the LORD for all his benefits toward me? |
| ASV | What shall I render unto Jehovah For all his benefits toward me? |
| YLT | What do I return to Jehovah? All His benefits [are] upon me. |
| WEB | What will I give to Yahweh for all his benefits toward me? |
| BBE | What may I give to the Lord for all the good things which he has done for me? |
The translations agree on the essence of the verse, focusing on the psalmist's gratitude and inquiry.
One main clause with three subordinate phrases that clarify the action and its recipient.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשׁוּב
The sentence as the grammar sees it Open the tree ›
1 of 6 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 116:12
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Reflections on God's Goodnessgenerated
Psalm 116:12 expresses a moment of deep reflection where the psalmist contemplates the goodness of the LORD and considers how to respond to it. This verse is part of a larger context where the psalmist recounts his distress and the deliverance he received, leading to gratitude and a desire to repay God for His kindness. The psalmist's journey of faith is echoed in other scriptures, such as Psalm 51:12–14 and Romans 12:1, which also emphasize gratitude and devotion to God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 51:12–14 | Restore to me the joy of Your salvation, and sustain me with a willing spirit. |
| 2 | Psalm 103:2 | Bless the LORD, O my soul, and do not forget all His kind deeds— |
| 3 | Isaiah 6:5–8 | Then I said: “Woe is me, for I am ruined, because I am a man of unclean lips dwelling among a people of unclean lips; for my eyes have seen the King, the LORD of Hosts.” |
| 4 | Romans 12:1 | Therefore I urge you, brothers, on account of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God, which is your spiritual service of worship. |
| 5 | 1 Corinthians 6:20 | you were bought at a price. Therefore glorify God with your body. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — תַּגְמוּל֥וֹהִי, tag.mu.Lo.higenerated
The word תַּגְמוּל (tagmuwl) refers to benefits or acts of kindness received. It implies a sense of obligation to respond to the kindness shown by another. The noun form indicates a plural construct, suggesting multiple acts of kindness or benefits bestowed upon the speaker.
This word is unique in its context, appearing only once in this verse, which emphasizes the personal nature of the psalmist's gratitude. The parsing as a noun with a suffix indicates that these benefits are directly related to the psalmist, highlighting the intimate relationship between God and the individual.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb of the verse is אָשִׁ֥יב, will I give back, which governs the entire sentence. The structure includes an interrogative phrase asking how this repayment can occur, followed by a prepositional phrase indicating to whom the repayment is directed, and concludes with a noun phrase detailing the benefits received.
The word order places emphasis on the psalmist's inquiry, highlighting the personal nature of the question and the significance of the relationship with God.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew word תַּגְמוּל is rendered as ἀνταπέδωκέν — to repay. This choice indicates a direct correlation to the idea of returning a favor or kindness, which aligns closely with the original Hebrew meaning.
The Greek translation captures the essence of the psalmist's inquiry about how to reciprocate God's kindness, maintaining the focus on the relational aspect of gratitude.
In plain words — the whole versegenerated
Psalm 116:12 expresses a heartfelt question from the psalmist about how to repay the LORD for all the goodness He has shown. This verse highlights the psalmist's gratitude and desire to respond to God's kindness in a meaningful way.
Frequently Asked Questionsgenerated
The psalmist is expressing a desire to respond to God's kindness with gratitude and actions that honor Him.
Similar themes of gratitude and response to God's goodness can be found in verses like Psalm 103:2 and Romans 12:1.
Yahweh is the covenant name of God, emphasizing His relationship with His people and His faithfulness.
The benefits refer to acts of kindness and grace that God has shown to the psalmist, which prompts the question of how to respond.
Reflection Questionsgenerated
- In what ways have I experienced God's goodness in my life?
- How can I express my gratitude to God for His kindness?
- What actions can I take to honor God in response to His benefits?
- How does understanding God's covenant name deepen my appreciation for His goodness?
The early church on this verse — how the Fathers read it
Theodoret of Cyrus comments on this verse, using it to illustrate the folly of not acknowledging God's providence amidst life's challenges.
For it is absurd, the height of stupidity, no, of extreme insanity, for those only to sing the praises of the pilot who ride the rough waves and are borne on the breakers and who pass their lives in great misfortune,Early Church Fathers on Psalms 116 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 116:12 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleWhat shall I render unto the Lord?.... He considers the Lord only as the author and giver of his mercies, and has nothing to say of his own merits, nor of other persons, who might be instruments of
Read John Gill on Psalms 116 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhat shall I render unto the LORD for all his benefits toward me? What shall I render unto the Lord for all his benefits toward me?
Read Robert Jamieson on Psalms 116 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleYet notwithstanding all my dangers and my distrust of God too, God hath conferred so many and great blessings upon me, that I can never make sufficient returns to him for them.
Read Matthew Poole on Psalms 116 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 116:12 What shall I render unto the LORD [for] all his benefits toward me?Ver. 12. What shall I render unto the Lord] This he speaketh as one in an ecstasy ( Amor Dei est ecstaticus), or in a deep demur what to do best for so good a God. Such self-deliberations are very useful and acceptable, and thereunto are requisite, 1. Recognition of God’ s favours. 2. Estimation. 3. Retribution, as here.
Read John Trapp on Psalms 116 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 12. What shall I render] מה אשיב mah ashib, "What shall I return?" For his benefits] תגמולוהי tagmulohi, "His retributions," the returns he had made to my prayers and faith.
Read AdamClarke on Psalms 116 →
CambridgeThe Cambridge Bible for Schools and Colleges12. ‘Quid retribuam Domino pro omnibus quae retribuit mihi?’ was the question which Richard of Bury, bishop of Durham 1334–1345, the most learned man of his country and age, asked himself repeatedly, and answered by making provision for a band of poor scholars to serve God and His Church. See Lightfoot’s Leaders of the Northern Church, p. 105.
Read Cambridge on Psalms 116 →
Albert Barnes1798–1870Barnes' Notes on the BibleWhat shall I render unto the Lord for all his benefits toward me? - All his “recompences,” - the same word which in Psalms 116:7 is rendered “hath dealt bountifully.” The question here has reference to that.
Read Albert Barnes on Psalms 116 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible12. What shall I render—From the memories of human faithlessness, which, if dwelt upon, would have awakened only censoriousness and bitterness, the psalmist turns to the deliverance wrought by his
Read Daniel Denison Whedon on Psalms 116 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
How can I repay the LORD for all His goodness to me?
What will I give to Yahweh for all his benefits toward me?
How can I repay the LORD for all His goodness to me?
How can I repay the Lord for all his acts of kindness to me?
Tyndale line
What shall I render unto the LORD for all his benefits toward me?
What shall I render unto Jehovah For all his benefits toward me?
What shall I render unto the LORD for all his benefits toward me?
What shall I render to the LORD for all his benefits towards me?
What shall I render vnto the Lord for all his benefites toward me?
Strictly literal
What shall I render unto Jehovah, [for] all his benefits toward me?
What do I return to Jehovah? All His benefits [are] upon me.
What do I return to YHWH? All His benefits [are] on me.
What shall I give in return unto the Lord for all his bounties toward me?
How can I repay Yahweh for all his kindnesses to me?
Simplified
What can I give the Lord in return for all he's done for me?
What may I give to the Lord for all the good things which he has done for me?
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint both convey the same message, with all words matched between the two. The Septuagint's word order differs, but it preserves the core meaning of the original Hebrew.
מָֽה־ אָשִׁ֥יב לַיהוָ֑ה כָּֽל־ תַּגְמוּל֥וֹהִי עָלָֽי׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 116:12
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
מָה (mah) is a Hebrew word primarily used as an interrogative particle meaning 'what?' or 'how?'. It can also function as an indefinite pronoun, encompassing meanings like 'anything' or 'whatever'. The word is versatile, appearing in various adverbial forms and often used with prefixes to express different nuances, such as reason or manner.
מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron.interrog. and indef. what? how? aught
interrog. what?
Used adverbially
Indef. pron.
With preps.
base
H4100 מָה, rarely מָה־, מַה־, מַהּ, מֶה, מַּ, מָ—pron. interrog. and indef. what? how? aught . interrog. what?
. Used adverbially
. Indef. pron.
. With preps.
4100 mah maw
or mah {mah}; or ma {maw}; or ma {mah}; also meh {meh}; a
primitive particle; properly, interrogative what? (including
how? why? when?); but also exclamation, what! (including
how!), or indefinitely what (including whatever, and even
relatively, that which); often used with prefixes in various
adverbial or conjunctive senses:--how (long, oft, (-
soever)), (no-)thing, what (end, good, purpose, thing),
whereby(-fore, -in, -to, -with), (for) why.
מָה (mah) — what?.
interr pron
1) what, how, of what kind
1a) (interrogative)
1a1) what?
1a2) of what kind
1a3) what? (rhetorical)
1a4) whatsoever, whatever, what
1b) (adverb)
1b1) how, how now
1b2) why
1b3) how! (exclamation)
1c) (with prep)
1c1) wherein?, whereby?, wherewith?, by what means?
1c2) because of what?
1c3) the like of what?
1c3a) how much?, how many?, how often?
1c3b) for how long?
1c4) for what reason?, why?, to what purpose?
1c5) until when?, how long?, upon what?, wherefore?
indef pron
2) anything, aught, what may
Part — PronounHPi
The Hebrew word שׁוּב (shuwb) means to turn back or return, covering a wide range of contexts including physical, spiritual, and relational. It can denote returning to a previous state, repenting, or even apostatizing. The entries describe various forms and uses, including bringing back, restoring, and refreshing. Notably, it can also imply a change in course of action.
שׁוּב 1056 vb. turn back, return
Qal 683;—turn back, return:
turn back
return, come or go back
esp. return unto
of dying
of revival from death
fig. of human relations:
return to leader, king
= change so as to appoach (in purpose, desire)
turn, i.e. resort to
return to a physical condition
abs. = change course of action
fig., specif. of spiritual relations:
turn back from God = apostatize
of י׳, turn away
turn back to God (= seek penitently)
abs. repent
turn back from evil
of י׳
of י׳, return (to shew favour)
of inanimate things (sts. personified, or treated as things of life):
denoting repetition, etc.
trans.
Pō‛l.
bring back
fig. restore, refresh
restore, repair
lead away (enticingly)
shew turning = apostatize
Hiph. 353 cause to return, bring back
bring back into bondage
put back
= draw back
= give back, restore
= relinguish
= give in payment, requital
bring one back (from dead)
bring back heart
= refresh
H7725 שׁוּב turn back, return .—turn back, return: . turn back
. return, come or go back
. esp. return unto
. . of dying
. of revival from death
. fig. of human relations: . return to leader, king
. = change so as to appoach (in purpose, desire)
. turn, i.e. resort to
. return to a physical condition
. abs. = change course of action
. fig., specif. of spiritual relations: . turn back from God = apostatize
. of י׳, turn away
. turn back to God (= seek penitently)
. abs. repent
. turn back from evil
. of י׳
. of י׳, return (to shew favour)
. of inanimate things (sts. personified, or treated as things of life):
. denoting repetition, etc.
. trans.
. . bring back
. . fig. restore, refresh
. restore, repair
. lead away (enticingly)
. shew turning = apostatize
. cause to return, bring back . . bring back into bondage
. put back
. = draw back
. = give back, restore
. = relinguish
. = give in payment, requital
7725 shuwb shoob
a primitive root; to turn back (hence, away) transitively or
intransitively, literally or figuratively (not necessarily
with the idea of return to the starting point); generally to
retreat; often adverbial, again:--((break, build, circumcise,
dig, do anything, do evil, feed, lay down, lie down, lodge,
make, rejoice, send, take, weep)) X again, (cause to) answer
(+ again), X in any case (wise), X at all, averse, bring
(again, back, home again), call (to mind), carry again (back),
cease, X certainly, come again (back), X consider, +
continually, convert, deliver (again), + deny, draw back,
fetch home again, X fro, get (oneself) (back) again, X give
(again), go again (back, home), (go) out, hinder, let, (see)
more, X needs, be past, X pay, pervert, pull in again, put
(again, up again), recall, recompense, recover, refresh,
relieve, render (again), requite, rescue, restore, retrieve,
שׁוּב (shuv) — to return: return.
: return
1) to return, turn back
1a) (Qal)
1a1) to turn back, return
1a1a) to turn back
1a1b) to return, come or go back
1a1c) to return unto, go back, come back
1a1d) of dying
1a1e) of human relations (fig)
1a1f) of spiritual relations (fig)
1a1f1) to turn back (from God), apostatise
1a1f2) to turn away (of God)
1a1f3) to turn back (to God), repent
1a1f4) turn back (from evil)
1a1g) of inanimate things
1a1h) in repetition
1b) (Polel)
1b1) to bring back
1b2) to restore, refresh, repair (fig)
1b3) to lead away (enticingly)
1b4) to show turning, apostatise
1c) (Pual) restored (participle)
1d) (Hiphil) to cause to return, bring back
1d1) to bring back, allow to return, put back, draw back, give back, restore, relinquish, give in payment
1d2) to bring back, refresh, restore
1d3) to bring back, report to, answer
1d4) to bring back, make requital, pay (as recompense)
V-Hiphil-Imperf-1cs — Verb · Hiphil · imperfect first person common singularHVhi1cs
יְהֹוָה (ye.ho.vah) is the proper name of the God of Israel, often rendered as Jehovah or the Lord. It signifies the self-existent or eternal nature of God. The name is closely associated with the revelation to Moses in Exodus 3:12-15 and is used in conjunction with other terms to denote sacred places. Some scholars suggest it derives from a root meaning 'to bring into being.'
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
יהוה is used with אלהים and suffixes, especially in D
the phrase † אֲנִי יהוה is noteworthy
יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
base
H3068 יהוה i.e. יַהְוֶה n. pr. dei Yahweh, the proper name of the God of Israel
3068 Yhovah yeh-ho-vaw'
from 1961; (the) self-Existent or Eternal; Jehovah, Jewish
national name of God:--Jehovah, the Lord. Compare 3050, 3069.
see HEBREW for 01961
see HEBREW for 03050
see HEBREW for 03069
יְהֹוָה (ye.ho.vah) — LORD.
Jehovah = "the existing One"
1) the proper name of the one true God
1a) unpronounced except with the vowel pointings of a.do.na (אֲדֹנָי "Lord" H0136)
יְהֹוָה (ye.ho.vah) — The Lord.
Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
יְהֹוָה (ye.ho.vah) — (Jerusalem of) the Lord.
Combined with ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Prep | N-proper — Preposition · noun properHR/Npt
כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.
כֹּל once כּוֹל n.m. the whole, all
with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
Absolutely:
without the art., all things, all
with the art. הַכֹּל
where the sense is limited by the context to things (or persons) just mentioned
in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
base
H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
. Absolutely: . without the art., all things, all
. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned
. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
3605 kol kole
or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;
hence, all, any or every (in the singular only, but often in a
plural sense):--(in) all (manner, (ye)), altogether, any
(manner), enough, every (one, place, thing), howsoever, as
many as, (no-)thing, ought, whatsoever, (the) whole,
whoso(-ever).
see HEBREW for 03634
כֹּל (kol) — all.
1) all, the whole
1a) all, the whole of
1b) any, each, every, anything
1c) totality, everything
Aramaic equivalent: kol (כֹּל "all" H3606)
N-ms — Noun common · masculine singular constructHNcmsc
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
תַּגְמוּל (tagmuwl) refers to a benefit or act of grace. It is derived from the root meaning of bestowment and is specifically noted in Psalm 116:12.
[תַּגְמוּל] n.m. benefit ψ 116:12.
ref
H8408 תַּגְמוּל
8408 tagmuwl tag-mool'
from 1580; a bestowment:--benefit.
see HEBREW for 01580
תַּגְמוּל (tag.mul) — benefit.
benefit, act of grace
N-mp | Suff — Noun common masculine plural construct · suffixHNcmpc/Sp3ms
The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.
כִּי עַל כֵּן forasmuch as
base
עַל, עָ֑ל
subst. height
As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
Upon, of the substratum upon which an object in any way rests, or on which an action is performed
—
of clothing, etc., which any one wears
With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
Of what rests heavily upon a person, or is a burden to him
Of a duty, payment, care, etc., imposed upon a person, or devolving on him
על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
חָיָה עַל to live upon (as upon a foundation or support)
H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears
. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
. Of what rests heavily upon a person, or is a burden to him
. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
. חָיָה עַל to live upon (as upon a foundation or support)
5921 `al al
properly, the same as 5920 used as a preposition (in the
singular or plural often with prefix, or as conjunction with a
particle following); above, over, upon, or against (yet always
in this last relation with a downward aspect) in a great
variety of applications (as follow):--above, according
to(-ly), after, (as) against, among, and, X as, at, because
of, beside (the rest of), between, beyond the time, X both
and, by (reason of), X had the charge of, concerning for, in
(that), (forth, out) of, (from) (off), (up-)on, over, than,
through(-out), to, touching, X with.
see HEBREW for 05920
עַל (al) — upon.
prep
1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards
1b) above, beyond, over (of excess)
1c) above, over (of elevation or pre-eminence)
1d) upon, to, over to, unto, in addition to, together with, with (of addition)
1e) over (of suspension or extension)
1f) by, adjoining, next, at, over, around (of contiguity or proximity)
1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)
1h) to (as a dative)
[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.
conj
Prep | Suff — Preposition · suffixHR/Sp1bs
