Numbers 11 26

Numbers 11:26 kjv

But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested upon them; and they were of them that were written, but went not out unto the tabernacle: and they prophesied in the camp.

Numbers 11:26 nkjv

But two men had remained in the camp: the name of one was Eldad, and the name of the other Medad. And the Spirit rested upon them. Now they were among those listed, but who had not gone out to the tabernacle; yet they prophesied in the camp.

Numbers 11:26 niv

However, two men, whose names were Eldad and Medad, had remained in the camp. They were listed among the elders, but did not go out to the tent. Yet the Spirit also rested on them, and they prophesied in the camp.

Numbers 11:26 esv

Now two men remained in the camp, one named Eldad, and the other named Medad, and the Spirit rested on them. They were among those registered, but they had not gone out to the tent, and so they prophesied in the camp.

Numbers 11:26 nlt

Two men, Eldad and Medad, had stayed behind in the camp. They were listed among the elders, but they had not gone out to the Tabernacle. Yet the Spirit rested upon them as well, so they prophesied there in the camp.

Numbers 11 verses

Numbers 11 26 Meaning

Numbers 11:26 describes an unexpected yet divinely sanctioned event: two men, Eldad and Medad, who were part of the seventy chosen elders but did not gather at the tent of meeting, nevertheless received the Spirit of God and prophesied within the Israelite camp. This demonstrated God's freedom to bestow His Spirit and prophetic gift outside expected locations and formal structures, confirming the authenticity of their inspiration directly from the Almighty, distinct from human mediation.

Numbers 11 26 Context

Numbers chapter 11 opens with the Israelites complaining, first about hardships, leading to God sending fire, and then later craving meat, reminiscing about Egypt's abundant food. This general grumbling exhausts Moses, who feels he can no longer bear the burden of leading the people alone. In response, God instructs Moses to gather seventy elders, promising to take some of the Spirit that is on Moses and place it upon them, enabling them to share the leadership and prophetic burden. Moses follows these instructions, and as the Spirit rests on the seventy elders at the tent of meeting, they begin to prophesy. Numbers 11:26 immediately follows this event, highlighting an exception to the gathering at the tent. Historically, the period of wilderness wandering was foundational for Israel's identity and understanding of God's presence, requiring divine authentication of leadership and divine communication, especially in the absence of a king or established temple system. The "tent of meeting" was the primary consecrated place of encounter with God, and therefore the expected place for such a powerful divine manifestation. The event of Eldad and Medad challenges a purely human-controlled model of spiritual activity.

Numbers 11 26 Word analysis

• But two men: The Hebrew word rak (רַק) for "but" signifies an emphatic exception, highlighting that these two were a significant departure from the general assembly of seventy at the Tent of Meeting. It draws immediate attention to the anomaly.
• had remained in the camp: nishearoo bammachaneh (נִשְׁאֲרוּ בַּמַּחֲנֶה). This phrase is crucial. "Remained" (shāʾar) means to be left over or to stay behind. "In the camp" (bam·ma·ḥă·neh) signifies their location among the general population, distinctly not at the tabernacle (ʾohel moed`). This immediately raises the question of their legitimacy and foreshadows the answer through the Spirit's manifestation.
• one's name was Eldad, and the other's name was Medad: Naming them gives specificity and authenticity to the event. The names themselves might hold significance, though interpretations vary. ʾEl-dad (אֶלְדָּד) could mean "God has loved" or "God is love/beloved," stemming from ʾel (God) and dad (love, from a root associated with breasts/fondness). Me-dad (מֵידָד) might mean "from love" or also relate to a "lover." Their names subtly underscore God's choosing and love in their divine enablement.
• And the Spirit rested upon them: wa·t·ta·naḥ ʿă·lê·hem hā·rū·aḥ (וַתָּנַח עֲלֵיהֶם הָרוּחַ). The verb nuach (נוּחַ), "rested" or "settled," signifies a calm, established presence, not a fleeting impulse. This exact phrasing is used when the Spirit is poured out on the other seventy (Num 11:25), underscoring the identical divine empowering. Hā·rū·aḥ (הָרוּחַ) specifically refers to "the Spirit," implicitly the Spirit of God, indicating a direct divine influence and presence. This confirms their supernatural enablement.
• they were among those listed: wə·hēm bakk·tû·ḇîm (וְהֵם בַּכְּתֻבִים). This means they were formally inscribed or written down in the register of the seventy elders. This confirms their legitimacy as chosen individuals, even if their physical presence at the tent was absent. It was not a random anointing but one designated for those divinely appointed.
• but they did not go out to the tent: wə·lōʾ yā·ṣeʾû ha·ʾō·he·lāh (וְלֹא יָצְאוּ הָאֹהֶלָה). This reiterates their absence from the expected location of prophetic manifestation. It emphasizes the deviation from the norm, making their anointing more remarkable. The tent (the ʾohel moed`) was the specific, designated place where God spoke with Moses and where the elders gathered.
• yet they prophesied in the camp: wa·y·yit·nab·bəʾū bammachaneh (וַיִּתְנַבְּאוּ בַּמַּחֲנֶה). The verb hitnabbēʾ (הִתְנַבֵּא) is a frequentative form, meaning they prophesied continually or repeatedly, not just once. This verb indicates inspired speech, often associated with a state of ecstasy or divine enablement to speak forth God's word. The phrase "in the camp" again highlights the unexpected location of this divine activity, signifying that God's Spirit is not limited to holy sites or specific rituals, but can manifest anywhere among His people.

Numbers 11 26 Bonus section

The account of Eldad and Medad provides a powerful early biblical example for understanding:

• Divine initiative in spiritual gifting: God's Spirit rested upon them spontaneously, validating them not based on their physical presence at a sacred site, but on God's prior designation and His sovereign choice to equip.
• Prophecy outside formalized structures: It establishes that authentic prophecy is not exclusively confined to or dependent on formal settings (like the tabernacle/temple) or a hierarchical channeling through specific individuals (like Moses only). The Spirit "blows where it wishes."
• Early signs of God's desire for broader spiritual empowerment: Moses' later wish, "Would that all the Lord's people were prophets, that the Lord would put His Spirit on them!" (Num 11:29), is immediately sparked by this event, revealing a divine longing to democratize access to the Spirit, which finds its ultimate fulfillment at Pentecost.
• Tolerance of divine spontaneity: Joshua's desire to stop them reflects a natural human impulse to control divine activity within established bounds. Moses' rebuke models an acceptance of God's freedom and grace to work in unexpected ways.

Numbers 11 26 Commentary

Numbers 11:26 presents a vital theological statement about the freedom and sovereignty of God's Spirit. Despite Eldad and Medad's absence from the central gathering at the tent of meeting—a potential protocol breach—God nevertheless bestowed His Spirit upon them, just as He did upon the other sixty-eight elders. This demonstrated that God's work is not bound by human expectations, proximity to sacred sites, or precise adherence to ritualistic gathering. The key elements were their inclusion in God's chosen list and the sovereign outpouring of the Spirit. This narrative challenges the notion that spiritual gifts or divine authority are exclusive to designated leaders or particular locations, instead emphasizing that God can raise up and empower individuals wherever and whenever He chooses. This sets a precedent for understanding that spiritual gifting is fundamentally an act of God's grace and calling, capable of manifesting beyond human organizational frameworks. It also serves as an example of God directly legitimizing prophetic speech, distinct from Moses' direct mediation, although Moses remains the ultimate leader and his spirit is shared.