5077. nadah or nada

Lexical Summary

nadah or nada: To drive away, banish, scatter, thrust out

Original Word: נָדָה
Part of Speech: Verb
Transliteration: nadah
Pronunciation: naw-daw'
Phonetic Spelling: (naw-daw')
KJV: cast out, drive, put far away
NASB: exclude, put off
Word Origin: [a primitive root]

1. (properly) to toss
2. (figuratively) to exclude, i.e. banish, postpone, prohibit

Strong's Exhaustive Concordance

cast out, drive, put far away

Or nada (2 Kings 17:21) {naw-daw'}; a primitive root; properly, to toss; figuratively, to exclude, i.e. Banish, postpone, prohibit -- cast out, drive, put far away.

NAS Exhaustive Concordance

Word Origin
a prim. root
Definition
to put away, exclude
NASB Translation
exclude (1), put off (1).

Brown-Driver-Briggs

[נָדָא] verb drive away, thrust aside ("" form of נדה, q. v., or textual error; Ethiopic drive cattle, etc.); — only

Hiph`il Imperfect3masculine singular ׳וידא ֗֗֗ אֶתיִֿשְׂרָאֵל מֵאַחֲרֵי י 2 Kings 17:21 Kt (Qr וַיַדַּח √ נדח Hiph`il).

I. [נָדָה] verb Pi`el put away, exclude (Late Hebrew Pi`el (excommunicate) Hithpa`el Niph`al; Assyrian nadû, throw, overthrow, destroy, etc., Dl^{HWB 448 f.}); —

Pi`el Participle הַמְֿנַדִּים לְיוֺם רַע Amos 6:3 they that thrust off the evil day (i.e. refuse to think of it); literal מְנַדֵּיכֶם Isaiah 66:5 thrust away, exclude from association in worship (on usage see Che).

II. נדה (√ of following; compare Arabic be moist, moistened, and also betide, befal; rain, dew, and also bounty, liberality, a gift, Lane³⁰³⁰).

Topical Lexicon

Semantic Scope and Nuance

נָדָה frames the idea of pushing something or someone to a distance—whether literal removal, social ostracism, or moral evasion. Each occurrence carries the shared sense of separation, yet each is colored by its immediate context: national schism, religious persecution, and willful procrastination.

Occurrences in Scripture

1. 2 Kings 17:21 – “When He had torn Israel from the house of David, they made Jeroboam son of Nebat king. Jeroboam led Israel away from following the LORD and caused them to commit a great sin.”
2. Isaiah 66:5 – “Hear the word of the LORD, you who tremble at His word: ‘Your brothers who hate you, who exclude you because of My name, have said, “Let the LORD be glorified, that we may see your joy!” But they will be put to shame.’”
3. Amos 6:3 – “You dismiss the day of calamity and bring near a reign of violence.”

Historical Setting

• Northern Kingdom Schism (2 Kings 17:21). נָדָה captures the moment Israel is wrenched from Davidic rule. The term underscores the gravity of a covenant people willingly distancing themselves from the throne and, by implication, from the covenant God.
• Post-exilic Community Tensions (Isaiah 66:5). Faithful worshipers, newly returned yet vulnerable, are marginalized by compatriots who claim orthodoxy but despise those who humble themselves before the Lord. נָדָה highlights the social exclusion that often attends genuine devotion.
• Pre-exilic Complacency (Amos 6:3). The elite in Samaria push judgment out of mind, treating prophecy as an unwelcome intruder. By “dismissing” the day of disaster they manufacture a false sense of security, hastening violence rather than avoiding it.

Theological Themes

Separation from Covenant Blessing. In all three passages, נָדָה accents the peril of distancing oneself—or others—from God’s ordained channels of grace, whether kingly line, temple worship, or prophetic word.

Human Agency and Divine Judgment. The verb’s active force reminds readers that drifting from God is rarely passive; hearts, leaders, or communities choose to shove holiness to the margins. Yet the very act becomes the measure by which judgment arrives.

Persecution of the Righteous. Isaiah 66:5 unites the sufferers with a Messiah who would also be “despised and rejected by men” (Isaiah 53:3). God promises vindication for those ostracized for His name, anticipating New Testament assurances such as Matthew 5:11–12 and 1 Peter 4:14.

Ministry Applications

• Guarding Spiritual Proximity. Churches must resist attitudes that push either the Word of God or vulnerable believers to the periphery. Genuine unity centers on shared submission to Scripture.
• Discerning Leadership. Jeroboam’s example warns congregations and families alike: leadership that draws people away from wholehearted obedience courts national and generational disaster.
• Comforting the Excluded. Isaiah 66:5 becomes a pastoral balm for believers ostracized for faithfulness. God not only hears; He promises eventual honor.
• Urgent Preaching. Amos 6:3 exhorts modern heralds to confront complacency. Delaying repentance supplies no refuge; it intensifies the coming storm.

Christological Overtones

Jesus Christ fulfills the pattern reversed: He is the One “cast out” (John 19:20) so that those far off might be “brought near” (Ephesians 2:13). נָדָה, a verb of exclusion, is ultimately eclipsed by the gospel’s inclusion, demonstrating that every act of human rejection can become an avenue for divine redemption.

Devotional Reflection

Where have we, by attitude or practice, nudged the Lord’s commands out of our daily rhythms? Where have we sidelined fellow disciples whose devotion exposes our apathy? May 2 Corinthians 13:5 call us to “examine yourselves to see whether you are in the faith,” lest the subtle motion of נָדָה find lodging in our own hearts.

Forms and Transliterations

הַֽמְנַדִּ֖ים המנדים וַיַּדַּ֨ח וידח מְנַדֵּיכֶ֗ם מנדיכם ham·nad·dîm hamnadDim hamnaddîm mə·nad·dê·ḵem menaddeiChem mənaddêḵem vaiyadDach way·yad·daḥ wayyaddaḥ

Englishman's Concordance

2 Kings 17:21
HEB: [וַיַּדֵּא כ] (וַיַּדַּ֨ח ק) יָרָבְעָ֤ם
INT: the son of Nebat cast out Jeroboam Israel

Isaiah 66:5
HEB: אֲחֵיכֶ֨ם שֹׂנְאֵיכֶ֜ם מְנַדֵּיכֶ֗ם לְמַ֤עַן שְׁמִי֙
NAS: who hate you, who exclude you for My name's
KJV: that hated you, that cast you out for my name's
INT: your brothers hate exclude sake my name's

Amos 6:3
HEB: הַֽמְנַדִּ֖ים לְי֣וֹם רָ֑ע
NAS: Do you put off the day of calamity,
KJV: Ye that put far away the evil day,
INT: put the day of calamity

3 Occurrences

Strong's Hebrew 5077
3 Occurrences

ham·nad·dîm — 1 Occ.
mə·nad·dê·ḵem — 1 Occ.
way·yad·daḥ — 1 Occ.