Lexical Summary
nacak: To pour out, to cast, to anoint, to set up
Original Word:נָסַךְ
Part of Speech:Verb
Transliteration:nacak
Pronunciation:naw-sak'
Phonetic Spelling:(naw-sak')
KJV: cover, melt, offer, (cause to) pour (out), set (up)
Word Origin:[a primitive root]
1. to pour out, especially a libation, or to cast (metal)
2. by analogy, to anoint a king
Strong's Exhaustive Concordance
cover, melt, offer, cause to pour out, set up
A primitive root; to pour out, especially a libation, or to cast (metal); by analogy, to anoint a king -- cover, melt, offer, (cause to) pour (out), set (up).
Brown-Driver-Briggs
I. (Late Hebrew
id., pour, cast (metals, Pi`el
make libation; Phoenician
cast gold or iron Lzb
323f.;
make libation; Syriac
pour out; Arabic
, originally
be-pour, water Nö
ZMG xii (1887), 719 (rare), usually
worship Lane
3032 (compare RS
Semitic i. 213; 2d ed. 229), i.e.
pour out blood of victim,
pour out wine We
Heid. 2, 114, 118, 142; —
Perfect3masculine singularIsaiah 29:10;Isaiah 40:19;Isaiah 44:10;Imperfect3masculine pluralHosea 9:4; 2masculine singularExodus 30:9;InfinitiveIsaiah 30:1;Participle Pass. feminineIsaiah 25:7; —
pour out, with (the spirit of deep sleep)Isaiah 29:10.
pour out libations, with accusativeExodus 30:9 (P);Isaiah 30:1;Hosea 9:4.
cast metal images, with accusativeIsaiah 40:19;Isaiah 44:10.
Imperfect1 Chronicles 11:18pour out as libation, with accusative + (=2 Samuel 23:16 Hiph`il).
Perfect3masculine pluralJeremiah 32:39;Imperfect3masculine singularGenesis 35:14 2t.; 1 singularPsalm 16:4; 3masculine pluralEzekiel 20:28;ImperativeNumbers 28:7;Infinitive absoluteJeremiah 44:17;Jeremiah 7:18 3t.;constructJeremiah 44:19,25 (Köi. 309); —pour out libations, with accusativeGenesis 35:14 (E),2 Kings 16:13;Numbers 28:7 (P),2 Samuel 23:16 ; elsewhere, to other godsJeremiah 7:18;Jeremiah 19:13;Jeremiah 32:29;Jeremiah 44:17,18,19 (twice in verse);Jeremiah 44:25;Ezekiel 20:28;Psalm 16:4.
Imperfect3masculine singularbe poured out,Exodus 25:29;Exodus 37:16, of holy wine, with of vessels.
III. [] (Assyriannasâku, id., whencenasîku, prince, DlHWB 472; see also Muss-ArnHebraica. vi. 89. R. 17 and references); —
Perfect1singularPsalm 2:6I have installed my king upon Zion.
Perfect1singularProverbs 8:23I was installed (of Wisdom).
(see Biblical Hebrew I. ); —
(more Generally):InfinitiveDaniel 2:46to offer in sacrifice to him, with accusative .
Topical Lexicon
Overview of the Verbנָסַךְ (nāsaḵ) gathers several complementary ideas: (1) the ritual pouring of a liquid, especially wine, in worship; (2) the symbolic establishment or installation of a person or object; and (3) the physical casting or molding of metal images. Together these nuances trace a biblical theology of devotion, authority, and idolatry that moves from Genesis through the Prophets.
Sacred Libations in Covenant Worship
The first occurrence,Genesis 35:14, portrays Jacob “pouring out a drink offering on” the pillar at Bethel, sealing his vow to the God who kept him. The practice becomes formalized in the Tabernacle.Exodus 25:29 and 37:16 describe bowls and pitchers “with which to pour out drink offerings,” andExodus 30:9 forbids unauthorized libations on the golden altar, protecting true worship from syncretism.Numbers 28:7 makes the libation part of the continual burnt offering: “The drink offering with it shall be a quarter hin for each lamb; pour out the strong drink to the LORD in the Holy Place”. David later aligns personal devotion with corporate ritual when he refuses to drink water procured at great risk, instead pouring it “out to the LORD” (2 Samuel 23:16;1 Chronicles 11:18). InHosea 9:4 the withholding of legitimate offerings signals exile and estrangement: “They will not pour out wine offerings to the LORD.”
Idolatrous Libations and False Worship
Kings and prophets expose the corruption of nāsaḵ when directed toward other gods. King Ahaz “poured out his drink offering” on a Damascus-style altar (2 Kings 16:13). Isaiah indicts Judah for alliances with Egypt: “They pour out drink offerings, but not of My Spirit” (Isaiah 30:1). Jeremiah targets the widespread veneration of the “queen of heaven,” noting at least eight occurrences (Jeremiah 7:18; 19:13; 32:29; 44:17-25) in which the people defiantly promise, “We will keep on burning incense to the queen of heaven and pouring out drink offerings to her.”Ezekiel 20:28 summarizes centuries of compromise: “There they offered their sacrifices … and there they also poured out their drink offerings.”
Royal Installation and Covenant Kingship
Nāsaḵ shifts from pouring to installing inPsalm 2:6: “I have installed My King on Zion, upon My holy mountain.” The same root that secures sacrificial libations now undergirds the public enthronement of the Davidic king, ultimately pointing to Messiah. The imagery suggests that Yahweh Himself has “poured” the king into place—an irrevocable act mirroring the irrevocable covenant.
From Eternity Past: Wisdom and Messianic Expectation
Proverbs 8:23 employs nāsaḵ in cosmic terms: “From everlasting I was established.” Wisdom personified (and, in fuller canonical light, the pre-incarnate Christ) is not a late addition but eternally “poured-in-place” before creation. The verb links the stability of God’s redemptive plan to the certainty of His libation-sealed covenants.
Casting Idols: The Work of Men’s Hands
Isaiah 40:19 and 44:10 use nāsaḵ for the casting of molten images. The craftsman “casts” an idol, parodying the LORD’s rightful act of establishing His King. The same Hebrew consonants thereby contrast divine installation with human self-deification: what the LORD installs for blessing, people cast for bondage.
Figurative Pouring and Judicial Blindness
InIsaiah 29:10 the LORD judicially “pours out on you a spirit of deep sleep,” reversing the blessing once symbolized by poured wine. The libation metaphor becomes a vehicle of judgment: when true worship is rejected, the act of pouring returns as a curse.
Ministry Applications
1. Worship Integrity: Scripture never divorces form from heart. The physical act of pouring is accepted only when aligned with covenant loyalty (Genesis 35:14;Numbers 28:7) and rejected when mixed with idolatry (Jeremiah 44:17).
2. Christological Focus:Psalm 2:6 andProverbs 8:23 anchor nāsaḵ in messianic hope. Preaching these texts draws a line from the drink offerings foreshadowing Christ’s blood to the Father’s public installation of the Son.
3. Pastoral Warning: The prevalence of nāsaḵ in Jeremiah underscores how quickly cultural religion can normalize idolatry. Faithful ministry calls God’s people to repent of any modern equivalents of “pouring out to the queen of heaven.”
4. Discipleship and Sacrifice: David’s libation of the Bethlehem water models costly surrender. Leaders today also “pour out” their lives (comparePhilippians 2:17) in grateful response to the LORD’s salvation.
Conclusion
נָסַךְ traces a theological arc from the altar of patriarchs to the promises of prophets, uniting genuine worship, covenant kingship, and stern warnings against idolatry. Every act of pouring or installing in the Old Testament ultimately anticipates the cross and the enthroned Christ, where true libation and true kingship converge forever.
Forms and Transliterations
אַסִּ֣יךְ אסיך הַסֵּ֛ךְ הסך וְהִסִּ֤כוּ וְהַסֵּ֤ךְ וְהַסֵּ֥ךְ וְהַסֵּֽיךְ־ וְהַסֵּֽךְ־ וְלִנְסֹ֥ךְ וַיְנַסֵּ֥ךְ וַיַּסִּ֥יכוּ וַיַּסֵּ֖ךְ וַיַּסֵּ֤ךְ וַיַּסֵּ֥ךְ וּלְהַסֵּ֥ךְ והסיך־ והסך והסך־ והסכו וינסך ויסיכו ויסך ולהסך ולנסך יִסְּכ֨וּ יֻסַּ֖ךְ יסך יסכו נִסַּ֥כְתִּי נָסַ֣ךְ נָסַ֣כְתִּי נָסַ֨ךְ נָסָ֑ךְ נסך נסכתי תִסְּכ֖וּ תסכו ’as·sîḵ ’assîḵ asSich has·sêḵ hasSech hassêḵ nā·saḵ nā·sāḵ nā·saḵ·tî naSach naSachti nāsaḵ nāsāḵ nāsaḵtî nis·saḵ·tî nisSachti nissaḵtî ṯis·sə·ḵū tisseChu ṯissəḵū ū·lə·has·sêḵ ulehasSech ūləhassêḵ vaiyasSech vaiyasSichu vaynasSech vehasSech vehasseich vehisSichu velinSoch way·nas·sêḵ way·yas·sêḵ way·yas·sî·ḵū waynassêḵ wayyassêḵ wayyassîḵū wə·has·sêḵ wə·has·sêḵ- wə·his·si·ḵū wə·lin·sōḵ wəhassêḵ wəhassêḵ- wəhissiḵū wəlinsōḵ yis·sə·ḵū yisseChu yissəḵū yus·saḵ yusSach yussaḵ
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