Original Word: נָקַב
Part of Speech: Verb
Transliteration: naqab
Pronunciation: naw-KAB
Phonetic Spelling: (naw-kab')
KJV: appoint, blaspheme, bore, curse, express, with holes, name, pierce, strike through
Word Origin: [a primitive root]

1. to puncture, literally (to perforate, with more or less violence) or figuratively (to specify, designate, libel)

appoint, blaspheme, bore, curse, express, with holes, name, pierce,

A primitive root; to puncture, literally (to perforate, with more or less violence) or figuratively (to specify, designate, libel) -- appoint, blaspheme, bore, curse, express, with holes, name, pierce, strike through.

I. [נָקַב] verb pierce (Late Hebrew id.; SI^1.1.4 הנקבה the piercing, boring through; Aramaic נְקַב, id; נֶקְכָּא hole, etc.; Sinaitic proper name, masculine נקבו Eut ^{441, 2}, נקיבו Eut^{99, 2; 153, 2} (Lzb^{325. 326} Cook³³); Assyrian na‡bu, depth, spring of water; Arabic perforate, pierce, scrutinize, etc., sagacity, etc.; leader, chief (one who scrutinizes)); —

Qal Perfect3feminine singular suffix נְקָבָהּ 2 Kings 18:21; Isaiah 36:6; 2masculine singular נָקַבְתָּ; Habakkuk 3:14; Imperfect יִנְקָבֿ Job 40:24, וַיִּקֹּב 2 Kings 12:10; suffix יִקָּבֶ֑נּוּ Isaiah 62:2; 2masculine singular תִּקֹּב Job 40:26; Imperative masculine singular נָקְבָה Genesis 30:28; Passive participle נָקוּב Haggai 1:6; plural construct נְקֻבֵי; Amos 6:1; —

1 pierce, bore with accusative 2 Kings 18:21 = Isaiah 36:6; Habakkuk 3:14 (all in figure), Job 40:24; Job 40:26; with accusative of congnate meaning with verb + ב, וַיִּקֹּב חֹר בְּרַלְתּוֺ 2 Kings 12:10 and he bored a hole in its lid; צְרוֺר נָקוּב Haggai 1:8 a bag pierced, i.e. with a hole in it.

2 prick off, designate, wages Genesis 30:28 (J), name Isaiah 62:2 (׳י subject; compare

Niph`al); passive participle noted, distinguished Amos 6:1.

Niph`al Perfect3plural in phrase (אֲשֶׁר) נִקְּבוּ בְשֵׁמוֺת who were pricked off, designated, by name Numbers 1:17; 1 Chronicles 12:32 (31 van d. H), 1 Chronicles 16:41; 2Chronicles 28:3; 31:19, compare Ezra 8:20.

II. [נָקַב] verb curse (perhaps akin to I. נקב perhaps secondary formative from קָבַב, q. v. for forms יִקֹּב, קֹב, etc.); —

Qal Infinitive suffix נָקְבוֺ שֵׁם Leviticus 24:16; Participle ׳נֹקֵב שֵׁם י Leviticus 24:16 (on text see Di, Gei^{Urschrift 274} Dalm^{Adonal 44 f.}).

I. נקד ( √ of following; Late Hebrew נָקַד point, furnish with points; compare Syriac (very rare) PS²⁴⁵³; noun but also point, mark; verbs perhaps denominative; Arabic point or dot (letter, word, etc.), II. make specks, spots, on garment, etc., probably loan-word Frä¹⁹⁵; Di^{Lex. 648} compare Ethiopic be decayed, worm-eaten (of wood, bread, etc.)).

Overview of Major Themes

The verb נָקַב (naqab) occurs twenty-five times in contexts that cluster around four ideas: 1) piercing or boring through, 2) pronouncing or cursing a name, 3) designating or specifying, and 4) expressing contempt or condemnation. Each shade of meaning contributes to a unified biblical witness on the sanctity of speech, the seriousness of covenant naming, the reality of God-given appointments, and the danger of spiritual presumption.

Piercing and Penetration

In military or hunting scenes the verb describes physical penetration. Habakkuk 3:14 pictures the LORD “piercing with His own arrows the heads of their warriors.” Job employs the term of drawing out Leviathan with hooks (Job 40:24; 41:2), illustrating the futility of human strength against God’s creatures. 2 Kings 18:21 likens Egypt to “a splintered reed of a staff that will pierce the hand of anyone who leans on it,” warning Judah against misplaced trust. These texts remind believers that human alliances and efforts can wound rather than help, and that only reliance on the LORD is secure.

Blasphemy and Reverence for the Divine Name

Leviticus 24 unfolds the gravest use of naqab—“to curse” or “pronounce” God’s Name in contempt. After the Israelite-Egyptian blasphemes, Moses is told, “Whoever blasphemes the Name of the LORD must surely be put to death” (Leviticus 24:16). The death penalty underscores the holiness of the revealed Name (Exodus 3:14-15) and foreshadows the New Covenant call to hallow the Father’s Name (Matthew 6:9). The severity of the sanction continues to shape a Christian ethic of reverent speech (James 3:9-10).

Designation and Appointment

Naqab often marks deliberate selection or naming:

• Genesis 30:28 – Laban tells Jacob, “Name your wages, and I will pay them,” highlighting contractual specificity.

• Numbers 1:17 – Moses selects “men who were named by name,” a formal recognition of tribal representatives in census and warfare.

• Isaiah 62:2 – Zion will “be called by a new name that the mouth of the LORD will name,” promising covenant renewal fulfilled in the church’s identity in Christ (Revelation 2:17).

• Ezra 8:20 and 2 Chronicles 31:19 show Levites “appointed by name” for temple service, illustrating orderly ministry.

Each occurrence demonstrates that God is a God of order who calls people and tasks by name, establishing a precedent for orderly church leadership (Titus 1:5).

Wisdom and Social Justice

In Proverbs, naqab is applied to social interactions. “The people will curse him who withholds grain” (Proverbs 11:26) and “whoever says to the wicked, ‘You are righteous,’ peoples will curse him” (Proverbs 24:24). Here the verb conveys public denunciation of selfishness and injustice, validating righteous rebuke within community life.

Prophetic Warning and Comfort

Amos 6:1 addresses those “at ease in Zion” who feel “secure” on Samaria’s mountain. The subtle play on naqab warns that complacency invites God’s piercing judgment. Conversely, Isaiah 62:2 promises a new, God-given name, assuring believers of the LORD’s redemptive intention even after discipline.

Practical Ministry Significance

1. Guarded Speech: Since careless or irreverent words can figuratively “pierce” (Proverbs 12:18) and literally incur guilt (Leviticus 24), leaders and congregations must cultivate sanctified tongues.

2. Naming and Identity: Baptism “into the Name” (Matthew 28:19) echoes the Old Testament pattern of divine naming. The church’s identity derives from God’s designation, not human self-definition.

3. Faithful Appointments: As Moses and Ezra appointed servants “by name,” so churches should recognize God-given gifting and callings, commissioning workers with prayerful deliberation (Acts 13:2-3).

4. Discernment of False Supports: Trusting human “reeds” (2 Kings 18:21) endangers believers. Pastors must direct flocks toward Christ, the sure foundation, lest worldly alliances pierce and disappoint.

5. Hope of Renewal: Isaiah’s promise of a new name anticipates the believer’s future glorification. Ministry that holds this hope fosters perseverance amid present trials.

Conclusion

Whether referring to a literal piercing, a spoken curse, or a formal designation, נָקַב unites physical imagery with spiritual reality. The verb confronts readers with the weight of words, the holiness of God’s Name, the security of divine appointment, and the peril of misplaced trust. In every usage the Spirit calls God’s people to reverence, justice, and confident reliance on the One who alone names and sustains His covenant people.

אֶקֹּ֔ב אקב בְּנָקְבוֹ־ בנקבו־ וְנֹקֵ֤ב וַ֠יִּקֹּב וַיִּקֹּ֥ב וָאֶקּ֖וֹב וּנְקָבָ֑הּ ואקוב ויקב ונקב ונקבה יִנְקָב־ יִקְּבֻ֣הוּ יִקְּבֻ֥הוּ יִקֳּבֶֽנּוּ׃ ינקב־ יקבהו יקבנו׃ נְקֻבֵי֙ נִקְּב֖וּ נִקְּב֥וּ נִקְּב֨וּ נִקְּבוּ֙ נָקְבָ֧ה נָקַ֤בְתָּ נָקֽוּב׃ נקבה נקבו נקבי נקבת נקוב׃ תִּקּ֥וֹב תִקֳּבֶ֑נּוּ תקבנו תקוב ’eq·qōḇ ’eqqōḇ bə·nā·qə·ḇōw- benakvoakv bənāqəḇōw- ekKo nā·qaḇ·tā nā·qə·ḇāh nā·qūḇ naKavta nakeVah naKuv nāqaḇtā nāqəḇāh nāqūḇ nə·qu·ḇê nekuVei nəquḇê nikkeVu niq·qə·ḇū niqqəḇū tikKov tikkoVennu ṯiq·qo·ḇen·nū tiq·qō·wḇ ṯiqqoḇennū tiqqōwḇ ū·nə·qā·ḇāh unekaVah ūnəqāḇāh vaekKov vaiyikko venoKev wā’eqqōwḇ wā·’eq·qō·wḇ way·yiq·qōḇ wayyiqqōḇ wə·nō·qêḇ wənōqêḇ yikkeVuhu yikkoVennu yin·qāḇ- yinkov yinqāḇ- yiq·qə·ḇu·hū yiq·qo·ḇen·nū yiqqəḇuhū yiqqoḇennūInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts