Original Word: נָשַׁק
Part of Speech: Verb
Transliteration: nashaq
Pronunciation: naw-shak'
Phonetic Spelling: (naw-shak')
KJV: armed (men), rule, kiss, that touched
Word Origin: [a primitive root (identical with H5400 (נָשַׂק - To kiss), through the idea of fastening up)]

1. to kiss
2. (literally or figuratively) touch
3. (as a mode of attachment) to equip with weapons

armed men, rule, kiss, that touched

A primitive root (identical with nasaq, through the idea of fastening up; compare chazaq, chashaq); to kiss, literally or figuratively (touch); also (as a mode of attachment), to equip with weapons -- armed (men), rule, kiss, that touched.

see HEBREW nasaq

see HEBREW chazaq

see HEBREW chashaq

I. נָשַׁק verb kiss (Late Hebrew id., Assyrian našâku, ᵑ7 נְשֵׁיק, נְשַׁק, Syriac , kiss (originally smell [] according to Lag^{Nov.Psalt.Spec.24f.}): Arabic is fasten together, arrange in order, Ethiopic participle ordine dispositus, apte sertus Di^{641, pos. akin to II.} נשׁק); —

Qal Perfect3masculine singular ׳נ 1 Kings 19:18; 2 Samuel 15:5; 3feminine singular נָָֽשְׁקָה Proverbs 7:13; 3plural נָשָׁ֑קוּ Psalm 85:11; Imperfect יִּשַּׁק Genesis 41:40, וַיִּשַּׁק Genesis 27:27 +; suffix יִשָּׁקֵ֫נִי Songs 1:2; 1singular cohortative אֶשֳּׁקָהֿ 1 Kings 19:20; 3masculine plural יִשָּׁק֑וּן Hosea 13:2, etc.; Imperative וּשֲׁקָה Genesis 27:26; Infinitive construct נְשָׁקֿ 2 Samuel 20:9; — kiss, usually with לְ person: Genesis 27:26,29; Genesis 50:1; Exodus 4:27 (all J), Genesis 48:10; Exodus 18:7 (both E), 2 Samuel 15:5; 2 Samuel 14:33; 2 Samuel 19:40; 2 Samuel 20:9; 1 Kings 19:20; Proverbs 7:13; Ruth 1:9,4; so of idol-worship 1 Kings 19:18 (compare We^{Skizzen iii. 105}; Heid. 109), compare וַתִּשַּׁק יָדִי לְפִי Job 31:27 and my hand hath kissed my mouth; rarely with accusative of person 1 Samuel 20:41 (אִישׁ אֶתרֵֿעֵהוּ), suffix person 1 Samuel 10:1; Canticles (+ מִגְּשִׁיקוֺת), Songs 8:1; also Genesis 33:4 וַֹיִֹּשָֹּׁקֵֹהֹוֹּ (J; Holz E; word suspicious, Di rejects); ׳עֲגָלִים יִשּׁ Hosea 13:2 claves do they kiss; שְׁפָתַיִם יִשָּׁ֑ק Proverbs 24:26 lips he kisses; absolute Psalm 85:11 (figurative, reciprocal) . — עַלמִּֿיךָ יִשַּׁק Genesis 41:40 is dubious, Di. 'to thy mouth all my people shall yield' (fit, adapt themselves, compare Arabic √), so Kau Buhl^Lex, but this meaning uncertain, and text perhaps corrupt, see Di Holz).

Pi`el Imperfect3masculine singular וַיְנַשֵּׁק Genesis 32:1; Genesis 45:15, וַיְנַשֶּׁקֿ Genesis 29:13; Imperative masculine plural נַשְּׁקוּֿ Psalm 2:12; Infinitive construct נַשֵּׁק Genesis 31:28; — kiss =

Qal: with לְ person Genesis 29:13(J), Genesis 31:28; Genesis 32:1; Genesis 45:15 (all E); נַשְּׁקובַֿר Psalm 2:12 is dubious, compare I. בַּר a above

Hiph`il Participle מַשִּׁיקוֺתּ Ezekiel 3:13 of wings of cherubim, gently touching each other (with אֶלֿ).

II. [נָשַׁק] verb exact meaning uncertain; probably either handle, or be equipped with (compare perhaps Arabic etc., below I. נשׁק); — only

Qal Participle plural construct נשְׁקֵי: — קֶשֶׁת ׳נ 1 Chronicles 12:2 equipped with the bow, so 2 Chronicles 17:17 (+ מָגֵן); רוֺמֵי קֶשֶׁת ׳נ Psalm 78:9 is difficult, ׳ר appositive of ׳נ according to Hup-Now Bae and others (Ges^{§ 130e}); strike out רוֺמֵי as explanatory gloss Hup Hi Che Kau; strike out ver. as gloss Hup Kau Bae.

Strong’s Hebrew 5401 – נָשַׁק

Overview

The verb denotes the physical act of kissing and, by extension, any deliberate touch of mouth to person or object. With roughly thirty-five appearances, it ranges from tender family affection to covenantal homage and even idolatrous devotion. The contexts fall naturally into several thematic categories.

Expressions of family affection

• Parent and child – Isaac asks Jacob, “Please come near and kiss me, my son” (Genesis 27:26). Joseph kisses his dying father (Genesis 50:1) and his nephews Manasseh and Ephraim (Genesis 48:10).
• Siblings and close relatives – Jacob greets Rachel with a kiss (Genesis 29:11), and Laban “embraced him and kissed him” (Genesis 29:13).
• Partings and farewells – Laban laments that Jacob left without allowing him “to kiss my sons and daughters” (Genesis 31:28) and later does so at dawn (Genesis 31:55). Naomi’s farewell kisses to Orpah and Ruth (Ruth 1:9, 14) are soaked in both sorrow and covenant love.

Reconciliation and forgiveness

The kiss often seals restored relationship. Esau runs to Jacob, “fell on his neck, and kissed him” (Genesis 33:4). David, reconciled to Absalom, kisses him (2 Samuel 14:33). Such scenes illustrate the biblical priority of tangible reconciliation within God’s covenant family.

Covenantal and political homage

Samuel’s anointing of Saul includes a kiss (1 Samuel 10:1), pledging prophetic endorsement of the monarchy. Absalom subverts this same gesture, kissing petitioners to steal their loyalty (2 Samuel 15:5). Psalm 2:12 elevates the act to highest allegiance: “Kiss the Son, lest He be angry,” calling every earthly ruler to submit to God’s enthroned Messiah.

Friendship and mutual encouragement

Jonathan and David “kissed each other and wept together” before parting (1 Samuel 20:41). The faithful friend may wound with truth, yet “an honest answer is like a kiss on the lips” (Proverbs 24:26).

Romantic love and marital delight

Song of Solomon opens, “Let him kiss me with the kisses of his mouth! For your love is more delightful than wine” (Song of Solomon 1:2). The same book celebrates public affection that need not fear social scorn (Song of Solomon 8:1). These passages sanctify marital intimacy within covenant bounds.

False affection and betrayal

The seductive woman “seizes him and kisses him” to lure the gullible into sin (Proverbs 7:13). Joab greets Amasa with a kiss while concealing a dagger (2 Samuel 20:9). Proverbs 27:6 contrasts “faithful wounds” with the abundant kisses of an enemy, warning that not every kiss springs from righteous intent.

Idolatry and apostasy

To “kiss” an idol signifies worship. Elijah learns that seven thousand “have not bowed to Baal and whose mouths have not kissed him” (1 Kings 19:18). Hosea exposes Israel’s calf worship: “Let the men who sacrifice kiss the calves!” (Hosea 13:2). The prophet thus indicts false devotion by the very gesture meant for the Lord’s anointed.

Distribution summary

• Pentateuch – 17 occurrences (Genesis dominates)
• Historical books (Joshua–Esther) – 12 occurrences
• Poetry and Wisdom – 5 occurrences (Psalms, Proverbs, Song of Solomon)
• Prophets – 2 occurrences (1 Kings, Hosea)

Theological threads

1. Tangible covenant love – God’s people are bodily creatures; affection expressed in righteous ways reinforces covenant bonds.
2. Submission to rightful authority – From Saul’s anointing to Psalm 2, the kiss recognizes God-ordained leadership culminating in the Messiah.
3. Holiness versus idolatry – The same gesture that honors the Lord becomes spiritual adultery when directed toward idols.
4. Authentic versus counterfeit affection – Scripture discriminates between sincere and manipulative kisses, teaching discernment.

Practical ministry implications

• Encourage culturally appropriate, pure demonstrations of affection that strengthen fellowship, echoing the New Testament “holy kiss” (Romans 16:16; 1 Peter 5:14).
• Use Psalm 2:12 evangelistically, urging submission to Christ as ultimate King.
• Teach reconciliation; the kiss between estranged brothers or friends models the gospel call to be “reconciled to one another” (compare Matthew 5:24).
• Warn against superficial displays of loyalty; genuine love is measured by faithfulness, not by outward gestures alone.

Conclusion

נָשַׁק embodies a spectrum of human devotion—familial, fraternal, romantic, political, and spiritual. Each occurrence testifies that physical signs matter to the LORD who fashioned both body and soul, and who ultimately commands every mouth to “kiss the Son,” honoring the true King to whom all lesser affections point.

אֶשְּׁקָה־ אֶשָּׁ֣קְךָ֔ אשקה־ אשקך וְנָ֣שְׁקָה־ וְנָ֥שַׁק וַֽיִּשְּׁק֣וּ ׀ וַׅיִּׅשָּׁׅקֵ֑ׅהׅוּׅ וַיְנַשֵּׁ֥ק וַיְנַשֵּׁ֧ק וַיְנַשֶּׁק־ וַיִּשַּׁ֥ק וַיִּשַּׁ֨ק וַיִּשַּׁק־ וַיִּשָּׁקֵ֑הוּ וַתִּשַּׁ֖ק וַתִּשַּׁ֣ק וַתִּשַּׁ֤ק וּשְׁקָה־ וינשק וינשק־ וישק וישק־ וישקהו וישקו ונשק ונשקה־ ושקה־ ותשק יִשַּׁ֣ק יִשָּׁ֑ק יִשָּׁקֵ֙נִי֙ יִשָּׁקֽוּן׃ ישק ישקון׃ ישקני לְנַשֵּׁ֥ק לִנְשָׁק־ לנשק לנשק־ מַשִּׁיקוֹת֙ משיקות נַשְּׁקוּ־ נָשַׁ֖ק נָשָֽׁקוּ׃ נֹ֣שְׁקֵי נֹֽשְׁקֵי־ נוֹשְׁקֵ֥י נושקי נשק נשקו־ נשקו׃ נשקי נשקי־ ’eš·šā·qə·ḵā ’eš·šə·qāh- ’eššāqəḵā ’eššəqāh- eshShakecha eshshekah lə·naš·šêq lenashShek lənaššêq lin·šāq- linšāq- linshok maš·šî·qō·wṯ mashshikOt maššîqōwṯ nā·šā·qū nā·šaq naš·šə·qū- nāšaq nāšāqū naShak naShaku nashsheku naššəqū- nō·šə·qê nō·šə·qê- nō·wō·šə·qê nōšəqê nōšəqê- Noshekei nōwōšəqê ū·šə·qāh- ūšəqāh- ushekah vaiyishshak vaiyishshaKehu vaiyishsheKu vattishShak vaynashshek veNashak veNashekah wat·tiš·šaq wattiššaq way·naš·šêq way·naš·šeq- way·yiš·šā·qê·hū way·yiš·šaq way·yiš·šaq- way·yiš·šə·qū waynaššêq waynaššeq- wayyiššaq wayyiššaq- wayyiššāqêhū wayyiššəqū wə·nā·šaq wə·nā·šə·qāh- wənāšaq wənāšəqāh- yiš·šā·qê·nî yiš·šā·qūn yiš·šaq yiš·šāq yishShak yishshaKeni yishshaKun yiššaq yiššāq yiššāqênî yiššāqūnInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts