Numbers 11:26

Translation
King James Version
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.
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KJV (with Strong's)
But there remained H7604 two H8147 of the men H582 in the camp H4264, the name H8034 of the one H259 was Eldad H419, and the name H8034 of the other H8145 Medad H4312: and the spirit H7307 rested H5117 upon them; and they were of them that were written H3789, but went not out H3318 unto the tabernacle H168: and they prophesied H5012 in the camp H4264.
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Complete Jewish Bible
There were two men who stayed in the camp, one named Eldad and the other Medad, and the Spirit came to rest on them. They were among those listed to go out to the tent, but they hadn't done so, and they prophesied in the camp.
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Berean Standard Bible
Two men, however, had remained in the camp—one named Eldad and the other Medad—and the Spirit rested on them. They were among those listed, but they had not gone out to the tent, and they prophesied in the camp.
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American Standard Version
But there remained two 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 had not gone out unto the Tent; and they prophesied in the camp.
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World English Bible Messianic
But two men remained in the camp. The name of one was Eldad, and the name of the other Medad: and the Spirit rested on them; and they were of those who were written, but had not gone out to the Tent; and they prophesied in the camp.
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Geneva Bible (1599)
But there remained two of the men in the hoste: the name of the one was Eldad, and the name of the other Medad, and the Spirit rested vpon them, (for they were of them that were written, and went not out vnto the Tabernacle) and they prophecied in the hoste.
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Young's Literal Translation
And two of the men are left in the camp, the name of the one is Eldad, and the name of the second Medad, and the spirit resteth upon them, (and they are among those written, and have not gone out to the tent), and they prophesy in the camp;
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See also
Jeremiah 36:51 Samuel 20:26Exodus 3:11Exodus 4:13Exodus 4:141 Samuel 10:22Jeremiah 1:6
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In the KJVVerse 4,051 of 31,102

Study This Verse

SUMMARY

Numbers 11:26 recounts an extraordinary and pivotal moment during Israel's wilderness journey when the Spirit of God sovereignly rested upon two elders, Eldad and Medad, who remained in the camp rather than joining the formal assembly of seventy leaders at the Tabernacle. This unexpected event profoundly underscores God's unconstrained sovereignty and the unconfined nature of His divine empowerment, demonstrating that His Spirit is not limited by human-established structures, formal protocols, or specific physical locations, but extends according to His divine will, enabling individuals to prophesy and declare His word wherever they are.

CONTEXT

  • Literary Context: Numbers 11:26 is strategically placed within a narrative arc detailing Israel's persistent grumbling for meat and Moses' overwhelming burden of leadership. Immediately preceding this verse, Numbers 11:16-17 records God's compassionate instruction to Moses: to gather seventy elders at the Tabernacle, promising to take some of the Spirit that was upon Moses and place it upon them, thereby enabling them to share the immense weight of leadership. Numbers 11:25 then describes the direct fulfillment of this promise, as the Spirit indeed rested upon the seventy, and they prophesied. Numbers 11:26 serves as a surprising and significant addendum, revealing that two of the designated elders, Eldad and Medad, received the Spirit and prophesied despite their absence from the formal gathering at the Tabernacle. This unexpected detail prompts Joshua's concern and elicits Moses' magnanimous and visionary response in Numbers 11:28-29, where Moses expresses a profound desire for all of God's people to be prophets.
  • Historical & Cultural Context: The setting for this event is the wilderness journey of the Israelites, a period defined by divine guidance through Moses, the central role of the Tabernacle as the dwelling place of God's presence and the epicenter of Israelite worship, and the nascent formation of a national identity under Yahweh. In ancient Israel, prophecy was a recognized, though often unpredictable, manifestation of divine communication, typically associated with specific individuals or groups, often operating within established religious frameworks. The "elders" were esteemed community leaders, chosen for their wisdom and experience, whose authority was often linked to their proximity to sacred spaces or formal appointments. The conventional expectation would naturally be that divine anointing for leadership and prophetic utterance would occur exclusively within the established, sacred space of the Tabernacle. Eldad and Medad's experience dramatically challenges this conventional expectation, powerfully underscoring that God's Spirit operates beyond human-imposed boundaries and formal religious structures, demonstrating a divine spontaneity that transcends human order and protocol.
  • Key Themes: This verse powerfully contributes to several foundational themes within the book of Numbers and the broader Pentateuch. It preeminently highlights the Sovereignty of God, demonstrating that His Spirit is not confined by human location, ritual, or protocol, but moves and empowers precisely as He wills. It profoundly underscores the Nature of Prophetic Empowerment, revealing that the ability to speak God's word comes directly from His Spirit, not from human appointment, physical proximity to sacred spaces, or adherence to formal assemblies. The inclusion of Eldad and Medad, who were "of them that were written" but "went not out unto the tabernacle," also speaks to the Inclusivity of God's Work and His capacity to use unexpected channels and individuals. This incident serves as a significant Foreshadowing of a Broader Outpouring of the Spirit, anticipating a future era when God's Spirit would not be confined to a select few, but would be poured out more generally upon His people, a vision articulated later in Joel 2:28-29 and ultimately fulfilled at Pentecost in Acts 2.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Spirit (Hebrew, rûwach', H7307): This term (H7307), frequently appearing in the Old Testament, refers to the divine breath, wind, or life force of God. Here, it specifically denotes the Holy Spirit, the active, empowering presence of God. When the "spirit rested upon them," it signifies a direct, divine impartation of power and authority, enabling them to perform a task far beyond their natural capabilities. It is the same Spirit that empowered Moses and subsequently the seventy elders, indicating a shared, divine source of their prophetic ability and highlighting the unity of God's work.
  • Rested (Hebrew, nûwach', H5117): The verb "rested" (H5117) suggests a settled, abiding presence, not merely a fleeting touch or a temporary visitation. It implies a sustained anointing that enabled continuous prophetic activity. The fact that it "rested upon them" even though they were "in the camp," away from the Tabernacle, profoundly emphasizes God's sovereign choice and the Spirit's unconstrained movement, independent of human-designated sacred spaces or formal assemblies. This choice underscores God's freedom from human limitations.
  • Prophesied (Hebrew, nâbâ', H5012): This verb (H5012) comes from a primitive root meaning "to speak under divine inspiration." While it can encompass foretelling the future, its primary sense in this context is to speak forth God's message, to declare His will, character, or purposes. It was a public and audible manifestation of the Spirit's presence, validating their anointing and demonstrating unequivocally that God was indeed speaking through them, even in an unconventional setting. Their prophecy was a direct result of the Spirit's indwelling.

Verse Breakdown

  • "But there remained two [of the] men in the camp, the name of the one [was] Eldad, and the name of the other Medad:" This clause immediately introduces the unexpected element of the narrative, highlighting a deviation from the expected protocol. These two individuals, Eldad and Medad, are specifically named, distinguishing them from the anonymous seventy. Their crucial location "in the camp" stands in stark contrast to the formal gathering at the Tabernacle where the other elders received the Spirit, immediately signaling God's sovereign freedom to act outside human expectations.
  • "and the spirit rested upon them;" This is the central divine action and the miraculous core of the verse. Despite their physical absence from the Tabernacle, the very same Spirit that empowered Moses and the other elders supernaturally "rested" upon Eldad and Medad. This demonstrates unequivocally that God's power and anointing are not bound by human expectations, physical location, or ritualistic adherence, but are distributed entirely according to His divine will and sovereign purpose.
  • "and they [were] of them that were written, but went not out unto the tabernacle:" This clarifies Eldad and Medad's legitimate status: they were indeed among the seventy chosen men, their names "written" or officially designated for this task. However, for reasons unspecified in the text (perhaps illness, humility, or simply divine design), they did not join the others at the Tabernacle. This juxtaposition underscores the miraculous nature of the event – their physical absence from the formal assembly did not hinder God's spiritual presence and empowerment.
  • "and they prophesied in the camp." The direct, immediate, and public result of the Spirit resting upon them was their prophetic utterance. This act of "prophesying" served as undeniable evidence of the Spirit's anointing, validating their divine commission even outside the formal assembly. It was a clear, audible manifestation of God's word being spoken through unexpected vessels in an unexpected place, confirming the authenticity of their experience.

Literary Devices

Numbers 11:26 masterfully employs several literary devices to convey its profound theological message and underscore God's independent action. The most prominent is Juxtaposition, specifically the stark contrast between the formal, expected setting of the Tabernacle where the seventy elders gathered, and the informal, unexpected location "in the camp" where Eldad and Medad received the Spirit and prophesied. This contrast immediately draws the reader's attention to God's freedom from human limitations and established protocols. There is also a subtle Irony in the fact that those who did not adhere to the formal gathering protocol still received the divine anointing, challenging the human tendency to confine God's work to established structures and demonstrating His ability to work through unconventional means. Furthermore, the event serves as Foreshadowing, hinting at a future era when the Spirit would be poured out more broadly, not just on a select few leaders in a sacred space, but on all of God's people, regardless of their position or location. This narrative choice powerfully emphasizes Divine Sovereignty, portraying God as one whose power and presence cannot be contained, predicted, or limited by human design or expectation.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 11:26 profoundly illustrates God's unconstrained sovereignty and the expansive, uncontainable nature of His Spirit. It teaches us a vital truth: divine empowerment is not limited by human structures, sacred spaces, or formal protocols. While the Tabernacle was indeed the divinely designated place of encounter with God and the center of Israelite worship, this incident demonstrates that God's Spirit transcends such boundaries, choosing to anoint and empower individuals wherever and however He wills. This challenges any notion that God's work can be confined exclusively to specific religious institutions or that His gifts are solely for those in formal leadership positions. It underscores that the Spirit's distribution is entirely at God's discretion, highlighting His desire to equip His people for His purposes, often in surprising ways, and affirming that His presence and power are not geographically or ritually bound. This narrative serves as a powerful biblical precedent for the Spirit's spontaneous and widespread activity.

REFLECTION AND APPLICATION

The account of Eldad and Medad offers timeless lessons for believers today, primarily challenging our often-unconscious tendency to limit God's activity to familiar patterns, established institutions, or predictable methods. It calls us to cultivate an open-mindedness and a profound readiness to recognize God's Spirit at work in unconventional places and through unexpected people. We are powerfully reminded that authentic spiritual empowerment comes directly from God, not from human credentials, ecclesiastical titles, or physical proximity to religious centers. This should encourage us to value and affirm the diverse manifestations of the Spirit's gifts within the broader body of Christ, even when they emerge outside traditional structures or from individuals we might not initially expect to be used by God. It also inspires us to pray fervently for a widespread outpouring of God's Spirit, echoing Moses' noble desire that "all the LORD'S people were prophets," fostering a vibrant community where every believer is empowered to declare God's truth, serve His purposes, and live out His mission in the world.

Questions for Reflection

  • How does the story of Eldad and Medad challenge our assumptions about where and how God's Spirit works, particularly within our own faith communities?
  • In what ways might we be inadvertently limiting God's Spirit by adhering too rigidly to human structures, traditions, or expectations within our churches or ministries?
  • What does this passage teach us about the nature of prophetic ministry and its accessibility to all of God's people, not just a select few?
  • How can we better recognize, affirm, and make space for the Spirit's work in unexpected places or through individuals who are not in formal leadership roles?

FAQ

Why did Eldad and Medad not go out to the tabernacle?

Answer: The text of Numbers 11:26 does not explicitly state why Eldad and Medad remained in the camp and "went not out unto the tabernacle." Various interpretations have been offered by commentators, including illness, a sense of humility, or perhaps even a deliberate divine design to demonstrate God's unconstrained power and sovereignty. What is unequivocally clear is that their physical absence from the formal gathering did not hinder the Spirit of God from resting upon them and empowering them to prophesy. This highlights God's absolute sovereignty over human circumstances, protocols, and expectations, demonstrating that His presence is not bound by physical location.

What does "prophesied" mean in this context?

Answer: In Numbers 11:26, "prophesied" (Hebrew: nâbâ') refers to speaking under divine inspiration, declaring God's message, will, or character. While prophecy can sometimes involve foretelling the future, its primary meaning here is "forth-telling" – speaking forth God's truth, often in exhortation, instruction, or praise. It was a public and audible manifestation of the Spirit's presence, validating their anointing and demonstrating that God was indeed speaking through them. This act of prophesying was a clear sign of their divine empowerment, similar to what occurred with the other seventy elders at the Tabernacle, as described in Numbers 11:25.

How does Moses' reaction to Eldad and Medad (Numbers 11:29) relate to this verse?

Answer: Moses' reaction in Numbers 11:29 is a direct and profound response to the events of Numbers 11:26. When Joshua, concerned about the unconventional prophecy, urged Moses to forbid Eldad and Medad, Moses replied with a noble and generous statement: "Would God that all the LORD'S people were prophets, and that the LORD would put his spirit upon them!" This profound declaration reveals Moses' deep desire for a widespread outpouring of God's Spirit upon all of His people, rather than confining it to a select few or specific locations. It underscores the divine intention for a broad distribution of spiritual empowerment, anticipating the New Covenant era when the Spirit would be poured out on all believers, as powerfully prophesied in Joel 2:28-29.

CHRIST-CENTERED FULFILLMENT

The unexpected anointing of Eldad and Medad in Numbers 11:26, where God's Spirit transcends human boundaries and formal structures, beautifully foreshadows the ultimate and comprehensive outpouring of the Holy Spirit in the New Covenant, centered entirely on Jesus Christ. While the Old Testament saw the Spirit's anointing primarily on select individuals for specific tasks (prophets, priests, kings), Jesus Himself is the one upon whom the Spirit rests without measure, as affirmed in John 3:34. He is the ultimate Prophet, Priest, and King, uniquely empowered by the Spirit to accomplish God's redemptive plan for humanity. Through His sacrificial death, glorious resurrection, and triumphant ascension, Christ inaugurated a new era where the Spirit is poured out not just on a few, but on all who believe in Him. The prophecy of Joel, vividly quoted by Peter on the Day of Pentecost in Acts 2:17-18, declares that God would pour out His Spirit on "all flesh," enabling sons and daughters, young and old, male and female, to prophesy and declare God's mighty works. This fulfillment in Acts 2 powerfully echoes the spirit of Numbers 11:26, demonstrating that God's Spirit is no longer confined to a tabernacle, a temple, or a select group of leaders, but indwells and empowers every believer to bear witness to Christ and participate in His ongoing mission, making the entire church a Spirit-filled, prophetic community.

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Commentary on Numbers 11 verses 24–30

I. II. Main points1. 2. Sub-points

We have here the performance of God's word to Moses, that he should have help in the government of Israel.

I. Here is the case of the seventy privy-counsellors in general. Moses, though a little disturbed by the tumult of the people, yet was thoroughly composed by the communion he had with God, and soon came to himself again. And according as the matter was concerted, 1. He did his part; he presented the seventy elders before the Lord, round the tabernacle (Num 11:24), that they might there stand ready to receive the grace of God, in the place where he manifested himself, and that the people also might be witnesses of their solemn call. Note, Those that expect favour from God must humbly offer themselves and their service to him. 2. God was not wanting to do his part. He gave of his Spirit to the seventy elders (Num 11:25), which enabled those whose capacities and education set them but on a level with their neighbours of a sudden to say and do that which was extraordinary, and which proved them to be actuated by divine inspiration: they prophesied, and did not cease all that day, and (some think) only that day. They discoursed to the people of the things of God, and perhaps commented upon the law they had lately received with admirable clearness, and fulness, and readiness, and aptness of expression, so that all who heard them might see and say that God was with them of a truth; see Co1 14:24, Co1 14:25. Thus, long afterwards, Saul was marked for the government by the gift of prophecy, which came upon him for a day and a night, Sa1 10:6, Sa1 10:11. When Moses was to fetch Israel out of Egypt, Aaron was appointed to be his prophet, Exo 7:1. But, now that God had called Aaron to other work, in his room Moses has seventy prophets to attend him. Note, Those are fittest to rule in God's Israel that are well acquainted with divine things and are apt to teach to edification.

II. Here is the particular case of two of them, Eldad and Medad, probably two brothers.

1.They were nominated by Moses to be assistants in the government, but they went not out unto the tabernacle as the rest did, Num 11:26. Calvin conjectures that the summons was sent them, but that it did not find them, they being somewhere out of the way; so that, though they were written, yet they were not called. Most think that they declined coming to the tabernacle out of an excess of modesty and humility; being sensible of their own weakness and unworthiness, they desired to be excused from coming into the government. Their principle was their praise, but their practice in not obeying orders was their fault.

2.The Spirit of God found them out in the camp, where they were hidden among the stuff, and there they prophesied, that is, they exercised their gift of praying, preaching, and praising God, in some private tent. Note, The Spirit of God is not tied to the tabernacle, but, like the wind, blows where he listeth, Joh 3:8. Whither can we go from that Spirit? There was a special providence in it that these two should be absent, for thus it appeared that it was indeed a divine Spirit which the elders were actuated by, and that Moses gave them not that Spirit, but God himself. They modestly declined preferment, but God forced it upon them; nay, they have the honour of being named, which the rest have not: for those that humble themselves shall be exalted, and those are most fit for government who are least ambitious of it.

3.Information of this was given to Moses (Num 11:27): "Eldad and Medad do prophesy in the camp; there is a conventicle in such a tent, and Eldad and Medad are holding forth there, from under the inspection and presidency of Moses, and out of the communion of the rest of the elders." Whoever the person was that brought the tidings, he seems to have looked upon it as an irregularity.

4.Joshua moved to have them silenced: My lord Moses, forbid them, Num 11:28. It is probable that Joshua himself was one of the seventy, which made him the more jealous for the honour of their order. He takes it for granted that they were not under any necessitating impulse, for the spirit of the prophets is subject to the prophets, and therefore he would have them either not to prophesy at all or to come to the tabernacle and prophesy in concert with the rest. He does not desire that they should be punished for what they had done, but only restrained for the future. This motion he made from a good principle, not out of any personal dislike to Eldad and Medad, but out of an honest zeal for that which he apprehended to be the unity of the church, and concern for the honour of God and Moses.

5.Moses rejected the motion, and reproved him that made it (v. 29): "Enviest thou for my sake? Thou knowest not what manner of spirit thou art of." Though Joshua was Moses's particular friend and confidant, though he said this out of a respect to Moses, whose honour he was very loth to see lessened by the call of those elders, yet Moses reproves him, and in him all that show such a spirit. (1.) We must not secretly grieve at the gifts, graces, and usefulness of others. It was the fault of John's disciples that they envied Christ's honour because it shaded their master's, Joh 3:26, etc. (2.) We must not be transported into heats against the weaknesses and infirmities of others. Granting that Eldad and Medad were guilty of an irregularity, yet Joshua was too quick and too warm upon them. Our zeal must always be tempered with the meekness of wisdom: the righteousness of God needs not the wrath of man, Jam 1:20. (3.) We must not make even the best and most useful men heads of a party. Paul would not have his name made use of to patronise a faction, Co1 1:12, Co1 1:13. (4.) We must not be forward to condemn and silence those that differ from us, as if they did not follow Christ because they do not follow him with us, Mar 9:38. Shall we reject those whom Christ has owned, or restrain any from doing good because they are not in every thing of our mind? Moses was of another spirit; so far from silencing these two, and quenching the Spirit in them, he wished all the Lord's people were prophets, that is, that he would put his Spirit upon them. Not that he would have any set up for prophets that were not duly qualified, or that he expected that the Spirit of prophecy should be made thus common; but thus he expresses the love and esteem he had for all the Lord's people, the complacency he took in the gifts of others, and how far he was from being displeased at Eldad and Medad's prophesying from under his eye. Such an excellent spirit as this blessed Paul was of, rejoicing that Christ was preached, though it was by those who therein intended to add affliction to his bonds, Phi 1:16. We ought to be pleased that God is served and glorified, and good done, though to the lessening of our credit and the credit of our way.

6.The elders, now newly ordained, immediately entered upon their administration (Num 11:30); when their call was sufficiently attested by their prophesying, they went with Moses to the camp, and applied themselves to business. Having received the gift, they ministered the same as good stewards. And now Moses was pleased that he had so many to share with him in his work and honour. And, (1.) Let the testimony of Moses be credited by those who desire to be in power, that government is a burden. It is a burden of care and trouble to those who make conscience of the duty of it; and to those who do not it will prove a heavier burden in the day of account, when they fall under the doom of the unprofitable servant that buried his talent. (2.) Let the example of Moses be imitated by those that are in power; let them not despise the advice and assistance of others, but desire it, and be thankful for it, not coveting to monopolize wisdom and power. In the multitude of counsellors there is safety.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 24–30. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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