of a separation, distinction or superiority of one person or thing from or over others.[1] This is evident in such cases as בָּחַר מִן־ to choose something (to prefer it) before something else, e.g. Jb 715, cf. Dt 142 (also יִתְרוֹן... מִן־ the excellence of... over..., Ec 213); it is also seen in examples like Gn 373 וְיִשְׂרָאֵל אָהַב אֶת־יוֹסֵף מִכָּל־בָּנָיו now Israel loved Joseph more than all his (other) children; 29:30, 1 S 229, Ho 66.[2]
[c] 2. A somewhat different idea underlies the use of מִן־ after adjectives, or intransitive verbs possessing an attributive sense, when the thought to be expressed is that the quality is too little or too much in force for the attainment of a particular aim or object, e.g. Is 713 הַמְעַט מִכֶּם is it a small thing (i.e. too little) for you to...? Jb 1511; after an intransitive verb, e.g. Gn 3211 I am too insignificant (קָטֹ֫נְתִּי) for all the mercies (I am not worthy of...), &c.; cf. also the expressions כָּבֵד מִן־ to be too heavy for one, Ex 1818, Nu 1114, ψ 385; קָשָׁה מִן־ to be too hard for one, Dt 117; מָעַט מִן־ to be too few for something, Ex 124; גָּבַר מִן־ to be too strong for one, ψ 654; עָצַם מִן־ to be too mighty for one, Gn 2616; רוּם מִן־ to be too high for one, ψ 613; צַר מִן־ to be too narrow for one, Is 4919; קָצַר מִן־ to be too short for something, Is 502, and very frequently נִפְלָא מִן־ to be too wonderful for one (and, consequently, inconceivable or unattainable), Gn 1814, Dt 178, 3011, Jer 3717, Pr 3018; in ψ 1396 פְּלִיאָה in the same sense is followed by מִן.—This use is especially seen in the numerous instances in which the attribute is followed by מִן־ with an infinitive e.g. 1 K 864 the brazen altar... was קָטֹן מֵֽהָכִיל too little to receive (to be able to receive) the burnt offering, cf. Gn 413, 367 too great for them to dwell together; after verbs, e.g. Ex 124, Is 2820, ψ 406. Finally, cf. רַבּ לָכֶם מִן־, followed by the infinitive, it is enough (prop. too much) for you to..., meaning ye have... long enough, 1 K 1228; cf. Ex 928 and Ez 446 (מִּן־ followed by a substantive).[3]
[d] In all these instances מִן־ expresses either the removal of a thing from a person, or the severance of the person from some aim or object; cf. also the expression לֹֽא־יִבָּצֵר מֵהֶם כֹּל וגו׳ nothing will be unattainable for them (prop. there shall not be cut off from them anything which, &c.), (Gn 116, Jb 423.
[e] 3. The attributive idea, on which מִן־ logically depends, must sometimes, in consequence of a pregnant use of the מִן־ (see the analogous examples in § 119 ff), be supplied from the context, e.g. Is 1010 וּפְסִֽלֵיהֶם מִירֽוּשָׁלַ֫יִם whose graven images were more numerous than those at Jerusalem, &c.;[4] Mi 74 worse than a thorn hedge; ψ 6210 lighter than a breath; Jb 1117 clearer than the noonday; Ec 417 better than, &c.
- ↑ Cf. the Latin ablative with the comparative; also the etymology of such words as eximius, egregius, and the Homeric ἐκ πάντων μάλιστα, Il. 4, 96; ἐκ πασρ́ων, 18, 431.
- ↑ On the other hand, the phrase צָדַק מִן־ expresses not a comparison, but only a relation existing between one person and another; thus, in Gn 3826 צָֽדְקָה מִמֶּ֫נִּי means, she is in the right as against me; cf. ψ 13912, Jb 417, 322.—In Pr 1712 rather (to meet with so and so) than... is expressed by וְאַל־ before the second member.
- ↑ Cf. also 2 K 43, where the idea of doing something too little is paraphrased by the Hiph. הִמְעִיט = do not too little, sc. לִשְׁאֹל in borrowing empty vessels.
- ↑ With this comparatio decurtata, cf. the still bolder pregnant construction in ψ 48, מֵעֵת greater gladness than at the time, &c.
