Lexical Summary
yanach: To rest, to settle, to leave, to place, to set down
Original Word:יָנַח
Part of Speech:Verb
Transliteration:yanach
Pronunciation:yah-nakh'
Phonetic Spelling:(yaw-nakh')
KJV: bestow, cast down, lay (down, up), leave (off), let alone (remain), pacify, place, put, set (down), suffer, withdraw, withhold (The Hiphil forms with the dagesh are here referred to, in accordance with the older grammarians; but if any distinction of the kind is to be made, these should rather be referred to H5117, and the others here)
Word Origin:[a primitive root]
1. to deposit
2. (by implication) to allow to stay
Strong's Exhaustive Concordance
bestow, cast down, lay down, up, leave off, let alone remain, pacify, place,
A primitive root; to deposit; by implication, to allow to stay -- bestow, cast down, lay (down, up), leave (off), let alone (remain), pacify, place, put, set (down), suffer, withdraw, withhold. (The Hiphil forms with the dagesh are here referred to, in accordance with the older grammarians; but if any distinction of the kind is to be made, these should rather be referred tonuwach, and the others here.)
see HEBREWnuwach
NAS Exhaustive Concordance
Word Originthe same as
nuach, q.v.
Topical Lexicon
Root Concept and Scope of Usageיָנַח describes the intentional act of causing something or someone to rest, remain, or be set down in a determined place or condition. Roughly seventy-five occurrences span the Pentateuch, Historical Books, Poetic Books, and Prophets, binding together themes of divine appointment, covenant stewardship, and gracious relief from burden.
God as the One Who Places and Gives Rest
The first appearance sets the tone: “Then the LORD God took the man and placed him in the Garden of Eden to cultivate and keep it” (Genesis 2:15). Creation itself begins with the LORD positioning humanity for purposeful service inside His ordered world. Later, when Israel nears the land, Moses anticipates a day “when the LORD your God gives you rest from all your enemies” (Deuteronomy 25:19), showing that the verb can extend from physical placement to the wider concept of settled security. Joshua records the fulfillment: “So Joshua gave them inheritance… and the land had rest from war” (Joshua 14:15). Although other Hebrew roots also express “rest,” יָנַח highlights God’s active role in granting that repose.
Sacred Objects Positioned for Worship
The verb frequently governs liturgical furniture:
•Exodus 40:20 – “He took the Testimony and placed it into the ark.”
•Numbers 17:10 – “Put back Aaron’s staff in front of the Testimony to be kept as a sign.”
•2 Samuel 6:17 – “They brought the ark of the LORD and set it in its place inside the tent that David had pitched for it.”
Each instance underscores the principle that holy things belong where God assigns them. Proper placement equals proper worship; misplacement invites judgment (compare1 Samuel 5:0ff, where a different root marks the Philistines’ unauthorized moving of the ark).
Human Stewardship: Depositing, Leaving, Laying Aside
The everyday assignments of covenant life also rely on יָנַח.
•Exodus 16:23 – manna is to be “laid aside” for the Sabbath.
•Deuteronomy 14:28 – tithes are to be “laid up within your gates” every third year for Levites, foreigners, orphans, and widows.
•Deuteronomy 26:4 – the worshiper’s firstfruits basket is “placed before the altar of the LORD.”
The pattern teaches that offerings, provisions, and even leftovers are entrusted to God’s order rather than human whim.
Setting People in Safety or Judgment
Genesis 19:16 portrays the rescuing angels who “led [Lot] safely out of the city,” literally set him outside Sodom’s doomed boundaries. Conversely, Joseph’s brothers are told, “Leave one of your brothers with me” (Genesis 42:33), marking a judicial custody. The same verb therefore frames both mercy and righteous discipline, depending on context.
National Rest and Covenant Memory
Joshua 24:26 shows Joshua writing covenant words and then “set[ting] up a large stone… by the sanctuary of the LORD.” The stone’s immovable placement becomes a witness through generations. Later kings follow suit: Hezekiah and Josiah re-arrange temple articles (2 Kings 16:14; 23:6) to restore true worship, each time “placing” items according to revealed pattern. National reform is pictured as putting things back where they belong.
Prophetic and Poetic Hints
Psalm 17:14 prays that the wicked would be “filled with Your treasure,” leaving (יָנַח) their abundance to their children—an ironic twist in which what they deposit becomes testimony against their greed. InIsaiah 14:3 the LORD pledges to “grant you rest from your pain and turmoil,” pointing forward to messianic consolation.
Christological and Ministry Implications
The verb’s trajectory finds ultimate clarity in the incarnation. The Father “placed” His Son in the fullness of time (Galatians 4:4), then laid on Him the iniquity of us all (Isaiah 53:6). After the atoning work, the risen Christ promises, “I will give you rest” (Matthew 11:28). Believers can therefore entrust—or “deposit”—their souls to a faithful Creator (1 Peter 4:19), mirroring the covenant deposits of old.
Practical Application for Believers
1. Order: God still appoints proper places for gifts, people, and priorities. Discipleship involves discerning and obeying those placements.
2. Stewardship: Resources “laid aside” for kingdom purposes demonstrate faith that God provides and directs distribution.
3. Rest: Salvation brings a spiritual settling that anticipates eternal Sabbath (Hebrews 4:9-10).
4. Witness: Tangible memorials—whether communion elements, baptismal waters, or a life consistently surrendered—function like Joshua’s stone, reminding generations of covenant faithfulness.
Thus יָנַח weaves through Scripture as a quiet yet potent witness that the Lord both situates His people and secures their rest, inviting them to cooperate with His orderly, redemptive purposes.
Forms and Transliterations
הִנִּ֖יחַ הִנִּ֙יחַ֙ הִנִּ֣יחַ הִנִּ֤יחַ הִנִּ֤יחוּ הִנִּ֥חַ הִנִּ֥יחַ הִנִּֽיחוּ׃ הִנִּיחַ֩ הַֽנַּֽח־ הַמֻּנָּ֔ח הַנִּ֖יחוּ הַנִּ֣יחָה הַנִּ֣יחוּ הַנִּ֤חוּ הַנִּ֧יחוּ המנח הנח הנח־ הנחו הניח הניחה הניחו הניחו׃ וְהִ֨נִּיח֔וֹ וְהִנִּ֛יחַ וְהִנִּ֥יחוּ וְהִנִּיח֖וּךְ וְהִנִּיחָ֖ם וְהִנַּחְתִּ֖י וְהִנַּחְתִּ֤יו וְהִנַּחְתִּ֥י וְהִנַּחְתֶּ֣ם וְהִנַּחְתֶּ֨ם וְהִנַּחְתָּ֖ וְהִנַּחְתָּ֖ם וְהִנַּחְתּ֗וֹ וְהַנַּ֤ח וְהַנַּח֙ וְהֻנִּ֥יחָה וְיַנִּ֤יחוּ וְיַנִּיחֻ֤הוּ וַיַּ֨נִּיח֔וּם וַיַּנִּ֣יחוּ ׀ וַיַּנִּ֤יחוּ וַיַּנִּ֥יחוּ וַיַּנִּח֖וּם וַיַּנִּחֵ֣הוּ וַיַּנִּחֵ֥הוּ וַיַּנִּחֻ֖הוּ וַיַּנִּיחֵ֧הוּ וַיַּנִּיחֵם֙ וַיַּנִּיחֻ֖הוּ וַיַּנַּ֖ח וַיַּנַּ֤ח וַיַּנַּ֥ח וַיַּנַּח֙ וַתַּנַּ֥ח והנח והנחת והנחתו והנחתי והנחתיו והנחתם והניח והניחה והניחו והניחוך והניחם וינח וינחהו וינחום ויניחהו ויניחו ויניחום ויניחם ותנח יַנִּ֖יחַ יַנִּ֣יחוּ ׀ יַנִּ֥יחַ יַנִּ֧יחוּ יניח יניחו לְהַנִּיח֖וֹ לְהַנִּיחָֽם׃ לַמֻּנָּ֔ח להניחו להניחם׃ למנח מַנִּ֥יחַֽ מֻנָּ֔ח מנח מניח שֶׁ֣אַנִּיחֶ֔נּוּ שאניחנו תַּ֝נִּיחֵ֗נִי תַּנִּחֵֽנוּ׃ תַּנַּ֑ח תַּנַּ֣ח תנח תנחנו׃ תניחני ham·mun·nāḥ hammunNach hammunnāḥ han·naḥ- han·nî·ḥāh han·ni·ḥū han·nî·ḥū hannach hannaḥ- hanNichah hanNichu hannîḥāh hanniḥū hannîḥū hin·ni·aḥ hin·nî·aḥ hin·nî·ḥū hinNiach hinniaḥ hinnîaḥ hinNichu hinnîḥū lam·mun·nāḥ lammunNach lammunnāḥ lə·han·nî·ḥām lə·han·nî·ḥōw lehanniCham lehanniCho ləhannîḥām ləhannîḥōw man·nî·aḥ manNiach mannîaḥ mun·nāḥ munNach munnāḥ še’annîḥennū še·’an·nî·ḥen·nū sheanniChennu tan·naḥ tan·nî·ḥê·nî tan·ni·ḥê·nū tanNach tannaḥ tanniCheni tanniChenu tannîḥênî tanniḥênū vaiyanNach vaiyanniChehu vaiyanniChem vaiyanNichu vaiyanniChuhu vaiyanniChum vattanNach vehanNach vehinnachTa vehinnachTam vehinnachTem vehinnachTi vehinnachTiv vehinnachTo vehinNiach vehinniCham veHinniCho vehinNichu vehinniChuch vehunNichah veyanNichu veyanniChuhu wat·tan·naḥ wattannaḥ way·yan·naḥ way·yan·ni·ḥê·hū way·yan·nî·ḥê·hū way·yan·nî·ḥêm way·yan·nî·ḥū way·yan·ni·ḥu·hū way·yan·nî·ḥu·hū way·yan·ni·ḥūm way·yan·nî·ḥūm wayyannaḥ wayyanniḥêhū wayyannîḥêhū wayyannîḥêm wayyannîḥū wayyanniḥuhū wayyannîḥuhū wayyanniḥūm wayyannîḥūm wə·han·naḥ wə·hin·naḥ·tā wə·hin·naḥ·tām wə·hin·naḥ·tem wə·hin·naḥ·tî wə·hin·naḥ·tîw wə·hin·naḥ·tōw wə·hin·nî·aḥ wə·hin·nî·ḥām wə·hin·nî·ḥōw wə·hin·nî·ḥū wə·hin·nî·ḥūḵ wə·hun·nî·ḥāh wə·yan·nî·ḥū wə·yan·nî·ḥu·hū wəhannaḥ wəhinnaḥtā wəhinnaḥtām wəhinnaḥtem wəhinnaḥtî wəhinnaḥtîw wəhinnaḥtōw wəhinnîaḥ wəhinnîḥām wəhinnîḥōw wəhinnîḥū wəhinnîḥūḵ wəhunnîḥāh wəyannîḥū wəyannîḥuhū yan·nî·aḥ yan·nî·ḥū yanNiach yannîaḥ yanNichu yannîḥū
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