Bible Lexicons

מִן and מִ·, when followed by a guttural מֵ, rarely מִ (מִחוּט Genesis 14:23 מִרְדֹף 2 Samuel 18:16 and constantly in the forms מִחוּץ, מִהְיוֹת), poet. מִנִּי and מִנֵּי which see. (Syr. ܡܶܢ, Arab. مِنْ, rarely مِ); with suff. מִמֶּנִּי (see מֵן ) poet. מִנִּי and מֶנִּי (in the Syriac form); מִמְּךָ in pause מִמֶּךָּ, מִמֵּךְ; מִמֶּנּוּ for מִמֶּנְהוּ from him, f. מִמֶּנָּה, poet. מִנֵּהוּ, מִמֶּנּוּ ;מֶנְהוּ for מִמֶּנְנוּ from us, מִכֶּם, מֵהֶם ;מִכֶּן poet. מִנְהֶם f. מֵהֵן.

(1) pr. const. st. of the noun מֵן a part of any thing. Hence a partitive prep. (מֵם קְצִתִית Mem partitive is what the Hebrews call it), denoting a part taken out of a whole, which is indicated in Greek and Lat. sometimes by the prepositions ἐξ, ἐκ, ex, e, sometimes ἀπό, ab, a (more rarely de). So after numerals; Ruth 4:2, “ten men מִוִּקְנֵי הָעִיר of the elders of the city.” 2 Kings 2:7, “fifty מִבְּנֵי הַנְּבִיאִים of the sons of the prophets.” Nehemiah 1:2, אֶחָד מֵאַחַי “one of my brethren.” Job 5:1, מִי מִקְּדשִׁים “who from amongst his holy ones (i.e. angels)?” Exodus 18:25, etc. Also after verbs of giving, and those which nearly approach to that notion, verbs of narrating, Psalms 59:13 teaching, Isaiah 2:3 (so a verb of speaking or teaching, being omitted, the prophet asks, Isaiah 21:11, מַה־מִּלַּיְלָה “what of the night?” i.e. hast thou to teach. Saadiah supposes another ellipsis, “what of the night?” sc. remains);-filling up (מָלֵא מִן, מִלֵּא מִן i.e. to fill with some part of a thing), and vice versâ, verbs of receiving (Deuteronomy 33:3, compare λαμβάνειν τινός), and those which resemble them, as of eating (אָכַל מִן, Gr. ἐσθίειν, πίνειν τινός), of being satisfied (שָׂבַע מִן), etc. 1 Kings 12:9, הָקֵל מִן הָעֹל “lighten (somewhat) from the yoke.” In all these cases מִן denotes some part of a thing, which is expressed by the genitive in Greek (see the above cited phrases), French and old Germ. (du sang; nimm des Blutes, sc. etwas). Specially

(a) when it refers to multitude, it denotes (some) out of the whole number. (Compare Arab. بَعْضُ part, also some.) Exodus 17:5, מִזִּקְנֵי יִשְׂרָאֵל “(some) of the elders of Israel.” Genesis 30:14, “give me (some) of the mandrakes of thy son.” Song of Solomon 1:2, יִשָּׁקֵנִי מִנְּשִׁיקוֹת פִּיהוּ “let him kiss me (some) of the kisses of his mouth.” Exodus 16:27; Isaiah 57:8. It rarely denotes one of a number, like the Arab. بَعْضُ. Exodus 6:25, “Eleazar took to wife (one) of the daughters of Putiel.” Psalms 137:3; Genesis 28:11 comp. verse 18 Genesis 28:18. Daniel 11:5, “the king of the south וּמִן שָׂרָיו and (one) of his princes.” With a negative particle no one, none. Job 27:6, לֹא יֶחֱרַף לְבָבִי מִיָּמַי “my heart shall no day reproach me.” 1 Samuel 14:45; 2 Kings 10:23.

(b) where it refers to a whole, something, some. Leviticus 5:9, מִדָּם “some of the blood.” Job 11:6, “God remitteth to thee מֵעֲוֹנֶךָ of thy guilt,” part of thy guilt. [?] Hence

(c) is manifest the proper force of מִן, من in these phrases, الا الله ما من اله “there is not God (pr. of God) but God;” Sur. iii. 55; v. 77; xxxviii. 65, (compare the same words without من Sur. iii. 1; 11:27; 20:7), احد ما من “not even one (pr. not of one),” Sur. ii. 96; xix. 98; ما لهم من علم “they have no knowledge,” Sur. xviii. 4 (compare without من xxii. 70; xxiv. 14); see a great number of examples in Agrelli De Variet. Generis et Numeri in L. L. O. O. Lundæ, 1815, p. 142, seqq. In all these מִן is not pleonastic, but partitive; “not even the least part of God,” i.q. not even any God; “not even a particle of one, not even the least knowledge.” In Syriac to this answers ܥ ܡܢ ܡܬܘܡ non a quoquam, and contr. ܥ ܡܡܬܘܡ nequaquam, Galatians 5:16. In Hebrew it is used

(α) מֵאֶחָד i.e. some part of one, even one. Leviticus 4:2, “and if he do מֵאַחַת מֵהֵנָּה even one of these;” comp. Ezekiel 18:10 (where אָח appears to be spurious [this is mere conjecture]). Deuteronomy 15:7, “if there be a poor man among you מֵאַחַד אַחֶיךָ any of your brethren.”

(β) מִכֹּל even one, in the difficult place, Genesis 7:22, מִכֹּל אֲשֶׁר בֶּחָרָבָה מֵתוּ, which may be rendered “they died, i.e. not any remained alive which were in the dry land.”

(γ) מֵאֵין, מֵאֶפֶס i.q. לֹא מִכֹּל “not even any, not even the least.” Isaiah 40:17, 41:24 compare Isaiah 41:12, 29 Isaiah 41:29(where some take it “less than nothing,” a phrase which sounds more mathematical than poetical). Perhaps in Greek such phrases are similar, as οὐδέν τι, πᾶς τις. But the true force of this idiom can be little understood by those who, in such examples, consider מִן to be put tropically, or who try all others by single examples; see Winer in Lex. p. 566.

From the partitive signification arises

(2) the notion of going out from any thing, when it implies that something was in any thing, and, as it were, made a part of it, Gr. and Lat. ex, ἐξ. So very frequently in the proper signification, after יָצָא, הוֹצִיא, e.g. to go forth out of the womb, Job 1:21 out of the mouth, Judges 11:36 out of the earth, Exodus 12:42 to draw out from the water, a pit, Psalms 18:17, 40:3 to take out of any one’s hands (see מִיַּד, מִידֵי, מִכַּף, and the verbs הִצִּיל, מִלֵּט), טָבַל מִן pregn. to dip one’s finger, and to take it out from the oil, Leviticus 14:16. Specially it is often used

(a) of the material, out of which any thing is made, and, as it were, proceeds, Song of Solomon 3:9, מֵעֲצֵי חַלְּבָנוֹן “of trees of Lebanon;” Psalms 16:4, 45:14 Genesis 2:19; Exodus 39:1; Hosea 13:2.

(b) of origin from a parent, or a native place, Job 14:4, מִי יִתֵּן טָהוֹר מִטָּמֵא “who shall bring a clean thing out of an unclean?” Isaiah 58:12, מִמְּךָ “those sprung from thee,” i.e. thy descendants (others render, some of thy inhabitants, compare No. 1, a); Judges 13:2, אִישׁ מִצָּרְעָה “a man of Zorah;” Judges 17:7.

(c) of the author and efficient cause whence any thing proceeds, Genesis 49:12, חַכְלִילִי … מִיַּיִן “becoming dark through wine,” לָבֵן … מֵחָלָב “white … through milk;” Job 14:9, “it flourishes again through the scent of water;” Hosea 7:4, “an oven בֹּעֵרָה מֵאֹפֶה lighted by the baker;” Jeremiah 44:28; Ezekiel 19:10. הָֽרְתָה מִן to conceive by any one, Genesis 19:36 often after passive verbs (which ought not to have been denied by Winer, in Lex. p. 565, who seems to have judged from a single example, Song of Solomon 3:10), Isaiah 22:3, אֻסְּרוּ מִקֶּשֶׁת “they are taken by the archers;” Isaiah 28:7, נִבְלְעוּ מִן חַיַּיִן “they are overcome by wine,” compare Psalms 78:65; Genesis 16:2, אוּלַי אִבָּנֶה מִמֶּנָּה “perhaps I shall be built (i.e. have offspring) from her” (comp. בָּנָה Niph.); Psalms 37:23; Ezekiel 27:34. Often also used of the author of a judgment or opinion, צָדַק מִן Job 4:17 רָשַׁע מִן Psalms 18:22, to be just or unjust in the opinion of any one, compare נָקִי מִן Numbers 32:22 אָשָׁם מִן Jeremiah 51:5 יָקַר מֵעַל Zechariah 11:13. חָלִילָה מֵיהוָֹה cursed by the Lord (see חָלִילָה, p. 280, B ); Deuteronomy 32:47, “it is not דָּבָר רֵק מִכֶּם a vain word to you,” i.q. בְּעֵינֵיבֶם. So I also understand Genesis 3:14, אָרוּר אַתָּה מִכָּל־הַבְּהֵמָה i.q. בְּעֵינֵי כ׳ הַבְּ׳ [this is unsuitable to the passage, see No. 4]; 4:11 and Deuteronomy 33:24, בָּרוּךְ מִבָּנִים אָשֵׁר i.q. בְּעֵינֵי הַבָּנִים “reckoned as happy by the (other) sons,” i.q. by his brethren.

(d) of the instrument. Job 7:14, מֵחֶזְיֹנוֹת תְּבַעֲתַנִּי “thou scarest me with dreams;” 4:9. Genesis 9:11, “no more shall all flesh be destroyed מִמֵּי מַבּוּל by the waters of a flood;” Psalms 28:7, 76:7 Ezekiel 28:18.

(e) of the reason, on account of which (whence) any thing is done. Isaiah 53:5, מִפְּשָׁעֵינוּ “because of our sins;” Song of Solomon 3:8; Deuteronomy 7:7; Psalms 68:30; Esther 5:9; Judges 5:11. Hence מִבְּלִי, מִבִּלְתִּי because of defect, i.q. because there is not, see בְּלִי, בִּלִתִּי. When the ground or reason is assigned on account of which any thing is not done, Lat. prœ, Eng. for. Genesis 16:10, לֹא יִסָּפֵר מֵרֹב “it shall not be numbered for multitude.” Exodus 15:23, “they could not drink the water for bitterness;” 6:9 Proverbs 20:4. So also to rejoice because of any thing, Proverbs 5:18 to sorrow because of any thing, Ruth 1:13 נִחַם מִן to repent of any thing.

(f) of a law or rule, according to which any thing is done (compare Lat. ex more, ex lege, ex fædere). מִפִּי יְהֹוָה according to the command of Jehovah, 2 Chronicles 36:12. Hence according to, after. Ezekiel 7:27, מִדַּרְכָּם אֶעֱשֶׂה אֹתָם “according to their ways will I do with them.” מִדֵּי according to the number, as often as, nach der Anzahl (see דַּי ).

Its more frequent meaning (but not, however, as it is commonly regarded, its primary sense) is

(3) the notion of receding, departing, removing away from any place, Germ. don (etwas) her, don (etwas) weg, don (etwas) aus, don (etwas) an, and this, in any direction whatever, whether upward or downward, e.g. מִשָּׁמַיִם from heaven. Isaiah 14:12; Psalms 14:2, 33:14, יָרַד מִן he descended from (the mount), and vice versâ עָלָה מִן he went up from. Compare Exodus 25:19.

There are used in opposition to each other

(α) מִן אֶל … from … unto (see אֶל let. a, 1 ); often for tam, quam, whether, or. Psalms 144:13, מִזַּן אֶל־וַן “from kind to kind,” i.e. things of every kind.

(β) מִן … עִד and מִן … וְעַד. Leviticus 13:12, מֵרֹאשׁ וְעַד רַגְלָיו “from his head to his feet;” Isaiah 1:6; 1 Kings 6:24. This phrase is often used when all things are without distinction to be included, as if from beginning to end, from extremity to extremity. Jonah 3:5, מִגְּדֹלָם וְעַד קְטַנָּם “from the highest to the lowest,” i.e. all; hence it often is tam, quam, both … and, Exodus 22:3; Deuteronomy 29:10; 1 Samuel 30:19 and with a particle of negation, neither, nor. Genesis 14:23, אִם מִחוּט וְעַד שְׁרוֹךְ־נַעַל “neither a thread nor a shoe latchet;” Genesis 31:24.

(γ) מִן … -ָ֫ה. Ezekiel 25:13, מִתֵּימָן … וּדְדָ֫נָה “from Teman … even to Dedan.” More often also in this signification (from … unto) there occurs לְמִן, for which see below. מִמֵּךָ וָהֵנָּה from thee hither, see הֵנָּה and הָ֫לְאָה. Specially observe

(a) מִן (ἀπο) is often used, not only after verbs of departing, fleeing (בָּרַח, נוּס), withdrawing (גּוּר), but also after those of fearing (יָרֵא, פָּחַד), hiding, hiding oneself (עָלַם, סָתַר, כָּחַד), shutting (Proverbs 21:23), guarding, keeping (נִשְׁמַר, Job 17:4), defending (Psa. 43:1 107:41 ), all of which may be referred to the notion of receding; compare Greek κρύπτω, καλύπτω ἀπό, Matthew 11:25; Luke 9:45, 19:42 and Latin custodire, defendere ab aliqua re, tutus a periculo. Similar to these are חָפְשִׁי מִפְּ׳ free from any one; צֵל מֵחֹרֶב a shadow which defends from the sun, Isaiah 4:6, 25:4 שָׁבַת, נוּחַ מִן to rest from any thing. There is the notion of leaving off, in בִּלָּה מִן to end (and cease) from any thing, Joshua 19:51; 1 Kings 12:18 רַב לָכֶם מֵעֲלוֹת “(it is) enough for you! (cease now) from going up.” There is that of failing in בָּגַד מִן.

(b) Put absol. it signifies distance from any thing, to be far off from it; compare Gr. ἀπʼ Ἄργεος, far from Argos, φίλης ἀπὸ πατρίδος αἴης, far from the dear country, Il. ii. 162; Proverbs 20:3, שֶׁבֶת מֵרִיב “to dwell far from strife;” Numbers 15:24, מֵעֵינֵי הָעֵרָה “far from the eyes of the assembly;” hence figuratively without, Job 11:15, 21:9 Genesis 27:39; Isaiah 14:19; Jeremiah 48:45, for besides, except, 2 Samuel 13:16; 1 Chronicles 29:3 compare its use when followed by an inf. No. 5, c.

(c) And on the other hand, to be near, but separated from any thing (Arabic قرب من فلان); whence מִגֹּאֵל one who is next to the Goël, or nearest of kin, the one who is next after him (compare Syr. ܡܢܬܡܠ the day before yesterday, prop. the next day from yesterday); also, to depend, or hang from any thing (compare ἄπτεσθαι ἀπὸ τινός, ἔκ τινος). Isaiah 40:15, מַר מִדְּלִי “a drop (hanging) from a bucket;” Song of Solomon 4:1, גָּֽלְשׁוּ מֵהַר גִּלְעָד “(the flocks) lie down (as if hanging) from Mount Gilead,” i.e. on its side (compare Soph. Antig. 411, καθήμεθʼ ἄκρων ἐκ πάγων; Od. xxi. 420, ἐκ δίφροιο καθήμενος). Hence it is very often put just like the Latin a latere, a dextra et sinistra, a fronte, a tergo, ab occasu, etc. (compare the French dessous, dessus, dedans, dehors, derriére for d’arrière, etc.), of remaining in a place, which may as it were be said to depend from or on another, i.e. be on any side of it. e.g. מִיָּמִין וּמִשְּׂמאֹל on the right and on the left (see under these words); מִצַּד at the side; מִקֶּדֶם in front, to the east, Genesis 2:8, 13:11 מִיָּם to the west, מִמִּזְרַח שֶׁמֶשׁ to the rising of the sun, Isaiah 59:19 מֵאַחֲרֵי on the hinder part, behind, מִסָּבִיב round about, מֵרָחוֹק afar, 2 Kings 2:7; Isaiah 22:3, 23:6 מִמֶּרְחָק id.; Isaiah 17:13 מִזֶּה … מִזֶּה on this side … on that side, 1 Samuel 17:3; 1 Kings 10:19, 20 1 Kings 10:20 also מִתַּחַת, מִמַּעַל, מִבַּיִת, מִחוּץ, see Heb. Gramm. § 147, 1. With לְּ added, these adverbs assume the power of prepositions, as has been already observed; see לְ p. 423, A.

(d) Figuratively applied to time, it denotes

(α) terminus a quo, a time from which onward, מִנְּעֻרִים from youth, 1 Samuel 12:2; 1 Kings 18:12 מִבֶּטֶן אִמִּי from my mother’s womb, Judges 16:17. When prefixed to a word, signifying space of time, the computation is always from the beginning, not from the end, like the Greek ἀφʼ ἡμέρας, ἀπὸ νυκτός, Latin de die, de nocte; Leviticus 27:17, מִשְּׁנַת הַיֹּבֵל well in the Vulg. statim ab initio incipientis jubilei; opp. to אַחַר הַיֹּבֵל verse 18 Leviticus 27:18; Isaiah 38:12, מִיוֹם עַד לַיְּלָה “from the beginning of the day,” i.e. from the morning “to the night,” the space of one day; מִיָּמֶיךָ from the beginning of thy life, Job 38:12; 1 Samuel 25:28 מִיּוֹם from the beginning of time, or of the world (LXX. ἀπʼ ἀρχῆς), Isaiah 43:13. In this manner we should also explain these examples: מִמָּחֳרָת immediately from the beginning of the following day, Genesis 19:34; Exodus 9:6 מֵעוֹלָם from a long while ago, i.e. for a long while, Isaiah 42:14; Proverbs 8:23, מִקֶּדֶם, מֵרֵאשִׁית, Isaiah 46:10.

(β) The time which next follows another, immediately after (compare letter c), like the Greek ἐξ ἀρίστου, Latin ab itinere, ex consulatu; Psalms 73:20, כַּחֲלוֹם מֵהָקִיץ “as a dream after one awakes;” Proverbs 8:23, מִקַּדְמֵי אֶרֶץ “immediately from the beginnings of the earth;” מִיֹּמַיִם after two days, Hosea 6:2 מִקֵּץ after the end (see קֵץ ); hence simply after; מִיָּמִים after some time, Judges 11:4, 14:8 מִיָּמִים רַבִּים Joshua 23:1 מֵרֹב יָמִים Isaiah 24:22 מִשְׁלשׁ חֳדָשִׁים “after three months,” Genesis 38:24. To the same may be referred מִן הַמּוֹעֵד “beyond the appointed time,” 2 Samuel 20:5 unless it be judged best to take this from the comparative force of this particle, (more) than, i.e. beyond.

From the idea of proceeding out of, taking out of, is

(4) its use as a comparative. It is used of any thing which is in any way superior to others, and is as it were chosen out from amongst them (comp. Latin egregius, eximius; Greek ἐκ πάντων μάλιστα, Il. iv. 96, and ἐκ πάντων, Il. xviii. 431; Hebr. בָּחַר מִן Psalms 84:11). Deuteronomy 14:2, “a people מִכֹּל הָעַמִּים from among all peoples,” as it were, chosen out, surpassing them; 1 Samuel 10:23, גָּבֹהַּ מִכָּל־הָעָם “greater than all the people,” prop. in this respect eminent out of the people, above them all; עָקֹב מִכֹּל more deceitful than all things, i.e. most deceitful of all things, Jeremiah 17:9 compare 1 Samuel 18:30; 2 Kings 10:3; 2 Chronicles 9:22; Ezekiel 31:5, etc. In other examples any thing is said (in any respect) to be eminent above another, to surpass it, e.g. טוֹב מִבָּלָק “better than Balak,” i.e. eminent in goodness above Balak, Judges 11:25 מָתוֹק מִדְּבַשׁ sweeter than honey, Judges 14:18 חָכָם מִדָּנִיאֵל wiser than Daniel, Ezekiel 28:3 and with a verb denoting virtue or vice, Judges 2:19, הִשְׁחִיתוּ מֵאֲבוֹתָם “they acted worse than their fathers;” Genesis 19:9, 29:30 38:26 Jeremiah 5:3. Not very different from this is the opinion of those who refer this use of the particle in comparison to the sense of receding, as Ewald in Cr. Gramm. p. 599, and Winer in Lex. page 565. They explain the above examples thus, “so sweet as, in that respect, to be separated from honey” (I should prefer, “it differs greatly from honey”), since whatever is eminent above others is also different from them; but to depict the superiority and excellence of any thing, and to place it as it were before the eyes, the special idea of eminence standing out, and hence of surpassing, is manifestly more suitable than the general one of distance, standing apart; es ift an die Entfernung mit der Richtung nach oben zu denken (compare the use of the particle עַלּ in comparing Job 23:2; Psalms 137:6). How close the connection is between this use of the particle in comparing, and its negative power (No. 5, letter c), both of which arise from the idea of separation and surpassing, is shewn by examples of this kind, Genesis 4:13, גָּדוֹל עֲוֹנִי מִנְּשׂוֹא “my crime is greater than (that) it may be forgiven,” or “(so) great is my crime that it cannot be forgiven;” 1 Kings 8:64 also Hosea 6:6, הֶסֶד חָפַצְתִּי וְלֹא זֶבַח דַּעַת אֱלֹהִים מֵעֹלוֹת “I delight in mercy not in sacrifice, in the knowledge of God more than in burnt offerings.” What is called the third term of a comparison is easily supplied in the following, Isaiah 10:10, מִירוּשָׁלַםִ פְּסִילֵיהֶם “their idols surpassed the idols of Jerusalem” (in number and in power), Micah 7:4; Psalms 62:10; Job 11:17. In other places any thing is said to surpass any one, which exceeds his strength or ability; Deuteronomy 14:24, יִרְבֶּה מִמְּךָ הַדֶּרֶךְ “the journey is greater than thou,” i.e. exceeds thy strength, is greater than that thou canst make it. Genesis 18:14; Job 15:11. More examples are given in grammars, Lehrgeb. p. 690; Ewald, Gram. loc. cit.

(5) When prefixed to an infinitive מִן is

(a) because that, because (comp. on account of, No. 2, e). Deuteronomy 7:8, מֵאַהֲבַת יְיָ אֶתְכֶם “because Jehovah loveth you.”

(b) from that, used of time, after that (No. 3, d), 1 Chronicles 8:8; 2 Chronicles 31:10.

(c) by far the most frequently, so that not, lest, from the signification of receding, after verbs which convey the notion of hindering; e.g. to restrain (הֵנִיא), Numbers 32:7 to guard, to take care, Psalms 39:2; Genesis 31:29 to dehort, Isaiah 8:11 to reject, 1 Samuel 8:7 to close, to shut up, Isaiah 24:10; Zechariah 7:12 (comp. Genesis 27:1 Psal. 69:24 ); to dismiss, Exodus 14:5 to forget, Psal. 102:5 Isaiah 49:15 Nu. loc. cit. “why do ye turn aside the heart of the children of Israel הָאָרֶץ מֵעֲבֹר אֶל.” Genesis 27:1, “his eyes were dim מֵרְאֹת so that he could not see.” Isaiah 49:15, “can a woman forget her sucking child מֵרַחֵם בֶּן־בִּטְנָהּ so that she has not compassion,” etc. Similarly Isaiah 54:9, “I have sworn מִקְּצֹף עָלַיִךְ that I will not be angry,” prop. “I have sworn (and this hinders) lest I should be angry.” Sometimes instead of a verb there is a noun, and מִן is for the fuller מִהְיוֹת. 1 Samuel 25:23, “he rejected thee מִמֶּלֶךְ so that thou art no (more) king.” Jeremiah 48:2, “we will destroy it מִגּוֹי so that it be no (longer) a nation.” Isaiah 52:14, מִשְׁחַת מֵאִישׁ “disfigured so as not to be man,” so as scarcely to bear a human form. Also, Isaiah 17:1, 23:1 24:10 25:2 Jeremiah 2:25; 1 Kings 15:13.

(6) It is once prefixed as a conjunction to a future, i.q. Syr. ܡܢܶ ܕ, Arab. مِنْ أَنْ, lest; comp. No. 5, c. Deuteronomy 33:11, מִן־יְקוּמוּן LXX. μὴ ἀναστήσονται. Vulg. non consurgant. Comp. Lehrg. p. 636.

When prefixed to other particles of place, מִן commonly has the signification of receding (see above, No. 3), and the other particle denotes the place whence any thing recedes, as in French de chez quelqu’un, d’auprès; e.g. מֵאַחַר from behind, hinter (etwas) weg; מִבֵּין from amongst, zwifchen (etwas) weg; מִבַּעַד, מִלִּפְנֵי, מֵעַל, מֵעִם, מִתַּחַת, see אַחַר, בֵּין, בְּעַד, לִפְנֵי, עַל, עִם. (As to מֵאֵת, see above, page 94, A, after אֵת ). In other places, it denotes only a part or side of any thing, as מֵאַחֲרֵי after, behind (a tergo), see No. 3, c. Other compounded forms are noticed under No. 2, e.

In some phrases מִן is transposed; and although prefixed to one preposition it is to be construed as if put after it, as מִבַּלְעֲדֵי for בַּלְעֲדֵי מִן; like the Syriac ܒܶܠܥܕܳ ܡܢܶ, מִלְּבַד except, i.q. לְבַד מִן (both of which are in use); vice versâ in

וּ֠מִנִּי וּמִן־ וּמִנִּי֙ וּמִנִּי֮ וּמִנֵּ֖הּ וּמִנַּ֖הּ ומן־ ומנה ומני מִן־ מִנְּה֑וֹן מִנְּהוֹן֙ מִנִּ֖י מִנִּ֣י מִנִּ֥י מִנִּי֮ מִנֵּ֑הּ מִנֵּ֖הּ מִנֵּֽהּ׃ מִנַּהּ֙ מִנָּ֑ךְ מִנָּ֔ךְ מִנָּ֣ךְ מִנָּֽךְ׃ מִנְּהֵ֞ן מִנְּהֵ֥ין מִנְּהֵין֙ מן־ מנה מנה׃ מנהון מנהין מנהן מני מנך מנך׃ min min- min·nah min·nāḵ min·nə·hên min·nə·hō·wn min·nêh min·nî minNach minnah minnāḵ minNeh minnêh minneHein minneHen minnəhên minnehOn minnəhōwn minNi minnî ū·min- ū·min·nah ū·min·nêh ū·min·nî umin ūmin- uminNah ūminnah uminNeh ūminnêh uminNi ūminnî