Numbers 11:27 — Word Study
WLCוַיָּ֣רָץ הַנַּ֔עַר וַיַּגֵּ֥ד לְמֹשֶׁ֖ה וַיֹּאמַ֑ר אֶלְדָּ֣ד וּמֵידָ֔ד מִֽתְנַבְּאִ֖ים בַּֽמַּחֲנֶֽה׃
BSAA young mannaʻar [youth, from infancy to adolescence] ranrûwts▸ [to run or rush, often used to describe someone moving quickly] and reportednâgad▸ [to tell or declare something openly] to MosesMôsheh [the Israelite leader] EldadʼEldâd [God has loved] and MedadMêydâd [love] are prophesyingnâbâʼ [to speak or sing under the influence of the divine spirit] in the campmachăneh [a group of people, the Israelites' encampments]
| Greek | English | Parsing |
|---|---|---|
| וַיָּ֣רָץ | and he ran | Verb, Qal, sequential imperfect third person masculine singular |
| הַנַּ֔עַר | the young man | Particle, noun common masculine singular absolute |
| וַיַּגֵּ֥ד | and he told | Verb, Hiphil, sequential imperfect third person masculine singular |
| לְמֹשֶׁ֖ה | to Moses | Preposition, noun proper masculine |
| וַיֹּאמַ֑ר | and he said | Verb, Qal, sequential imperfect third person masculine singular |
| אֶלְדָּ֣ד | Eldad | Noun proper masculine |
| וּמֵידָ֔ד | and Medad | Conjunction, noun proper masculine |
| מִֽתְנַבְּאִ֖ים | [are] prophesying | Verb, Hithpael, participle (active) masculine plural |
| בַּֽמַּחֲנֶֽה׃ | in the camp | Preposition, noun common feminine singular absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | A young man ran and reported to Moses, “Eldad and Medad are prophesying in the camp.” |
| KJV | And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp. |
| ASV | And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp. |
| YLT | and the young man runneth, and declareth to Moses, and saith, 'Eldad and Medad are prophesying in the camp.' |
| WEB | A young man ran, and told Moses, and said, “Eldad and Medad are prophesying in the camp!” |
| BBE | And a young man went running to Moses and said, Eldad and Medad are acting as prophets in the tent-circle. |
Where they part company is מִֽתְנַבְּאִ֖ים — see How Translations Differ.
The structure consists of a main clause followed by subordinate clauses that elaborate on the actions and subjects involved.
6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbרוּץ
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Numbers 11:27
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Spirit's Empowermentgenerated
Numbers 11:27 describes a moment when the Spirit of God empowers certain individuals to prophesy, demonstrating God's active presence among the Israelites. This event occurs within the broader narrative of Moses leading the people through the wilderness, where God provides for them and communicates His will through chosen leaders. The context highlights the significance of prophetic voices within the community as they navigate their journey.
Cross References
The Key Word — מִֽתְנַבְּאִ֖ים, mit.na.be.'Imgenerated
The word נָבָא (naba') means to prophesy, indicating the act of speaking or singing under divine inspiration. It is used in contexts where individuals convey messages from God, often involving predictions or proclamations.
The Hithpael form in this verse, מִֽתְנַבְּאִ֖ים, is a participle that describes those who are actively engaged in the act of prophesying. This form emphasizes the ongoing nature of their prophetic activity, suggesting that Eldad and Medad are currently speaking under the influence of the Spirit.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The verse is structured around a sequence of actions initiated by a finite verb, וַיָּ֣רָץ, and he ran, which governs the main actions of reporting and speaking. The verb sets the pace of the narrative, indicating urgency.
The sentence includes a noun phrase as the subject, הַנַּ֔עַר (the young man), followed by a series of clauses that detail what he did: he reported to Moses and identified Eldad and Medad's actions in the camp.
Septuagint Backgroundgenerated
The Septuagint translates וַיָּ֣רָץ as προσδραμὼν, which carries the sense of rushing or running towards something. This choice emphasizes the urgency of the young man's message.
For מִֽתְנַבְּאִ֖ים, the Greek term προφητεύουσιν is used, which directly relates to prophesying. This reflects the continuity of the prophetic tradition in both Hebrew and Greek texts.
In plain words — the whole versegenerated
Numbers 11:27 tells us that a young man ran to Moses to report that Eldad and Medad were prophesying in the camp. This shows how the Spirit of God was working among the Israelites, empowering individuals to speak on His behalf.
Frequently Asked Questionsgenerated
It means they are speaking or declaring messages inspired by the Spirit of God, sharing God's words with the people.
He likely wanted to inform Moses of the unusual occurrence of prophesying happening outside the tent of meeting.
Eldad means 'God has loved,' and Medad means 'love,' which reflects their roles as prophets and the nature of their calling.
It highlights God's ongoing communication with His people through chosen individuals, emphasizing the importance of prophetic voices during their journey.
Reflection Questionsgenerated
- How can I recognize and respond to God's messages in my life, like Eldad and Medad did?
- What does it mean to me that God empowers ordinary people to speak for Him?
- In what ways can I share God's love and messages with those around me?
- How do I see the Spirit at work in my community today, similar to the events in this passage?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Numbers 11:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd there ran a young man,.... From the camp to the tabernacle, who had heard Eldad and Medad prophesy; which he thought was not right, being done without the knowledge and approbation of Moses, and
Read John Gill on Numbers 11 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut 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
Read Robert Jamieson on Numbers 11 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleFearing lest his authority should be diminished by their prophesying; and thereby, as by the signal given at this time, taking authority to themselves without his knowledge and consent.
Read Matthew Poole on Numbers 11 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 11:27 And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp.Ver. 27. And there ran a young man.] Three manner of persons, said Mr Latimer, can make no credible information: (1.) Adversaries and enemies; (2.) Ignorant persons and without judgment; (3.) Whisperers and blowers in men’ s ears, that will utter in secret more than they dare avow openly.
Read John Trapp on Numbers 11 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 27. Eldad and Medad do prophesy, &c.] ELDAD, they said, and MEDAD there, Irregularly bold, By Moses uncommission'd, dare A separate meeting hold! And still whom none but heaven will own. Men whom the world decry, Men authorized by GOD alone, Presume to prophesy!
Read AdamClarke on Numbers 11 →CambridgeThe Cambridge Bible for Schools and Colleges4–34. (I) The Manna and Quails. J . (II) The burden of the people too heavy for Moses. J . (III) The Spirit of ecstasy upon the elders. E . These verses should be studied in the following order: (I) Numbers 11:4-10; Numbers 11:13; Numbers 11:18-24 a (to ‘the words of the Lord’), 31–34. (II) Numbers 11:11-12; Numbers 11:14-15. (III) Numbers 11:16-17 a, 24b–30. It will be seen that the narratives (II) and (III) have no real connexion with (I). In the process of compilation two sentences were lost. The words ‘And Moses said unto Jehovah’ in Numbers 11:11 a are required for both narratives, and must be added for (I) at the beginning of Num 11:13. Similarly Numbers 11:18 (as Numbers 11:16) must…
Read Cambridge on Numbers 11 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
A young man ran and reported to Moses, “Eldad and Medad are prophesying in the camp.”
A young man ran, and told Moses, and said, “Eldad and Medad are prophesying in the camp!”
A young man ran and reported to Moses, “Eldad and Medad are prophesying in the camp.”
And a young man ran and told Moses, “Eldad and Medad are prophesying in the camp!”
Tyndale line
And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp.
And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp.
And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp.
And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp.
Then there ranne a yong man, and tolde Moses, and saide, Eldad and Medad doe prophesie in the hoste.
Strictly literal
And there ran a youth, and told Moses, and said, Eldad and Medad are prophesying in the camp.
and the young man runneth, and declareth to Moses, and saith, 'Eldad and Medad are prophesying in the camp.'
and the young man runs, and declares [it] to Moses, and says, “Eldad and Medad are prophesying in the camp.”
And there ran a young man, and told to Moses, and said, Eldad and Medad are prophesying in the camp.
A young man in the camp ran and told Moses, “Eldad and Medad are prophesying in the camp.”
From the Latin
And when they prophesied in the camp, there ran a young man, and told Moses, saying: Eldad and Medad prophesy in the camp.
Simplified
A young lad ran and told Moses, “Eldad and Medad are prophesying in the camp.”
And a young man went running to Moses and said, Eldad and Medad are acting as prophets in the tent-circle.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text presents the verse as: "וַיָּ֣רָץ הַנַּ֔עַר וַיַּגֵּ֥ד לְמֹשֶׁ֖ה וַיֹּאמַ֑ר אֶלְדָּ֣ד וּמֵידָ֔ד מִֽתְנַבְּאִ֖ים בַּֽמַּחֲנֶֽה׃" The Septuagint closely aligns with the Masoretic Text, as 9 of the 9 words match in their word-by-word correspondence, indicating agreement in the core message. However, the Samaritan Pentateuch differs in two words: it uses "מודד" (Modad) instead of "מֵידָד" (Medad) and "מתנאבים" (speak as prophet) instead of "מִתְנַבְּאִים" (prophesying). Thus, while the Septuagint agrees with the Masoretic Text, the Samaritan Pentateuch presents notable variations in the names and verb forms used.
וַיָּ֣רָץ הַנַּ֔עַר וַיַּגֵּ֥ד לְמֹשֶׁ֖ה וַיֹּאמַ֑ר אֶלְדָּ֣ד וּמֵידָ֔ד מִֽתְנַבְּאִ֖ים בַּֽמַּחֲנֶֽה׃
9 of the 9 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
וירץ הנער ויגד למשׁה ויאמר אלדד ומודד מתנאבים במחנה
2 words differ from the Masoretic Text: מודד (Medad), מתנאבים (speak as prophet)
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Numbers 11:27
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
רוּץ (ruts) means to run, encompassing various nuances such as running swiftly or causing someone to run away. It is a primitive root that can imply actions like breaking down or dividing quickly. The word appears in different forms, including participles for runners or messengers. There is some overlap in definitions across lexicons, but they consistently focus on the core idea of running.
רוּץ vb. run
Qal
run
pl. the runners (prop. out-runners)
runner = (royal messenger, post, late)
Pō‛lēl they run swiftly, dart
Hiph. cause to run
base
H7323 רוּץ run
7323 ruwts roots
a primitive root; to run (for whatever reason, especially to
rush):--break down, divide speedily, footman, guard, bring
hastily, (make) run (away, through), post.
רוּץ (ruts) — to run: run.
: run/runner/messenger
1) to run
1a) (Qal)
1a1) to run
1a2) runners (participle as subst)
1b) (Polel) to run swiftly, dart
1c) (Hiphil)
1c1) to bring or move quickly, hurry
1c2) to drive away from, cause to run away
רוּץ (ruts) — to run: guard.
: guard
1) to run
1a) (Qal)
1a1) to run
1a2) runners (participle as subst)
1b) (Polel) to run swiftly, dart
1c) (Hiphil)
1c1) to bring or move quickly, hurry
1c2) to drive away from, cause to run away
רוּץ (ruts) — to run: pieces.
: pieces
1) to run
1a) (Qal)
1a1) to run
1a2) runners (participle as subst)
1b) (Polel) to run swiftly, dart
1c) (Hiphil)
1c1) to bring or move quickly, hurry
1c2) to drive away from, cause to run away
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
See ANTHROPOLOGY.
Man
(1.) Heb. ‘Adam, used as the proper name of the first man. The name is derived from a word meaning “to be red,” and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).
(2.) Heb. ‘ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33;
Four Hebrew terms are rendered "man" in the Authorized Version: Adam, the name of the man created in the image of God. It appears to be derived from adam , "he or it was red or ruddy," like Edom. This was the generic term for the human race. Ish , "man," as distinguished from woman, husband. Geber , "a man," from gabar , "to be strong," generally with reference to his strength. Methim , "men," always masculine. Perhaps it may be derived from the root muth , "he died."
נָגַד (nagad) is a Hebrew verb meaning to declare or tell, with implications of being conspicuous or manifesting something. It covers a range of meanings including to announce, report, and make known, often through spoken word. The entries indicate that it can also mean to expose or predict, and in the Hophil form, it refers to something being told or reported.
[נָגַד] 363 vb. be conspicuous
Hiph. declare, tell
Hoph. be told, announced, reported
base
H5046 נָגַד be conspicuous . declare, tell
. be told, announced, reported
5046 nagad naw-gad'
a primitive root; properly, to front, i.e. stand boldly out
opposite; by implication (causatively), to manifest;
figuratively, to announce (always by word of mouth to one
present); specifically, to expose, predict, explain,
praise:--bewray, X certainly, certify, declare(-ing),
denounce, expound, X fully, messenger, plainly, profess,
rehearse, report, shew (forth), speak, X surely, tell, utter.
נָגַד (na.gad) — to tell.
1) to be conspicuous, tell, make known
1a) (Hiphil) to tell, declare
1a1) to tell, announce, report
1a2) to declare, make known, expound
1a3) to inform of
1a4) to publish, declare, proclaim
1a5) to avow, acknowledge, confess
1a5a) messenger (participle)
1b) (Hophal) to be told, be announced, be reported
Conj | V-Hiphil-ConsecImperf-3ms — Verb · Hiphil · sequential imperfect third person masculine singularHc/Vhw3ms
מֹשֶׁה (Mosheh) refers to Moses, the prominent Hebrew leader, prophet, and lawgiver. The name is derived from the root meaning 'drawing out,' indicating his rescue from water. He is a key figure in the Old Testament, first mentioned in Exodus 2:10, and is known for leading the Israelites during the Exodus.
מֹשֶׁה 767 n.pr.m. Moses, the great Hebrew leader, prophet and lawgiver
base
H4872 מֹשֶׁה Moses, the great Hebrew leader, prophet and lawgiver
4872 Mosheh mo-sheh'
from 4871; drawing out (of the water), i.e. rescued; Mosheh,
the Israelite lawgiver:--Moses.
see HEBREW for 04871
מֹשֶׁה (mo.sheh) — Moses.
A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.2.10;
son of: Amram (H6019) and Jochebed (H3115);
brother of: Aaron (H0175) and Miriam (H4813); married to Zipporah (H6855);
father of: Gershom (H1647) and Eliezer (H0461H); also called Manasseh at Jdg.18.30(?)
§ Moses = "drawn"
the prophet and lawgiver, leader of the exodus
Prep | N-proper — Preposition · noun proper masculineHR/Npm
mo'-zez, mo'-ziz (mosheh; Egyptian mes, "drawn out," "born"; Septuagint Mouse(s)). The great Hebrew national hero, leader, author, law-giver and prophet.
I. LIFE
1. Son of Levi
2. Foundling Prince
3. Friend of the People
4. Refuge in Midian
5. Leader of Israel
II. WORK AND CHARACTER
1. The Author
2. The Lawgiver
3. The Prophet
LITERATURE
The traditional view of the Jewish church and of the Christian church, that Moses was a person and that the narrative with which his life-story is interwoven is real history, is in the main sustained by commentators and critics of all classes.
It is needless to mention the old writers among whom these questions were hardly under discussion. Among the advocates of the current radical criticism may be mentioned Stade and Renan, who minimize the historicity of the Bible narrative at this point. Renan thinks the narrative "may be very probable." Ewald, Wellhausen…
Moses
Drawn (or Egypt. mesu, “son;” hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd’s life, and on their arrival in Egypt were received with favour by the king, who assigned them the “best of the land”, the land of Goshen, to dwell in. The Hyksos or “shepherd” king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis).
(Heb. Mosheh , "drawn," i.e. from the water; in the Coptic it means "saved from the water"), the legislator of the Jewish people, and in a certain sense the founder of the Jewish religion. The immediate pedigree of Moses is as follows: Levi was the father of: Gershon -- Kohath -- Merari Kohath was the father of: Amram = Jochebed Amram = Jochebed was the father of: Hur = Miriam -- Aaron = Elisheba -- Moses = Zipporah Aaron = Elisheba was the father of: Nadab -- Abihu -- Eleazar -- Ithamar Eleazar was the father of: Phineas Moses = Zipporah was the father of: Gershom -- Eliezer Gershom was the father of: Jonathan The history of Moses naturally divides itself into three periods of 40 years each. Moses was born at Goshen, In Egypt, B.C. 1571. The story of his birth is thoroughly Egyptian in its scene. His mother made extraordinary efforts for his preservation from the general destruction of…
The name of the illustrious prophet and legislator of the Hebrews, who led them from Egypt to the Promised Land. Having been originally imposed by a native Egyptian princess, the word is no doubt Egyptian in its origin, and Josephus gives its true derivation—from the two Egyptian words, MO, water, and USE, saved. With this accords the Septuagint form, MOUSES. The Hebrews by a slight change accommodated it to their own language, as they did also in the case of some other foreign words; calling it MOSHIE, from the verb MASHA, to draw. See Ex 2:10. Moses was born about 15.71 B. C., the son of Amram and Jochebed, of the tribe of Levi, and the younger brother of Miriam and Aaron. His history is too extensive to permit insertion here, and in general too well known to need it. It is enough simply to remark, that it is divided into three…
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Hc/Vqw3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
אֶלְדָּד (Eldad) means 'God has loved' and refers to a man from Israel mentioned in Numbers 11:26. The name is composed of elements meaning 'God' and 'loved.' Eldad was one of the elders who prophesied in the Israelite camp during their time in the wilderness.
אֶלְדָּד n.pr.m. (God has loved)
base
H419 אֶלְדָּד
419 'Eldad el-dad'
from 410 and 1730; God has loved; Eldad, an
Israelite:--Eldad.
see HEBREW for 0410
see HEBREW for 01730
אֶלְדָּד (el.dad) — Eldad.
A man living at the time of Egypt and Wilderness, first mentioned at Num.11.26
§ Eldad = "God has loved"
one of the two elders who prophesied in the Israelite camp
N-proper — Noun proper masculineHNpm
el'-dad ('eldadh, "God has loved"):
One of the 70 elders chosen by Moses at the command of Yahweh to share "the burden of the people" (Nu 11:16-25). Eldad and his companion Medad were not present with the rest at the tent of meeting, yet the Spirit rested also upon them and they prophesied in the camp (Nu 11:26-29).
Eldad
Whom God has loved, one of the seventy elders whom Moses appointed (Num. 11:26, 27) to administer justice among the people. He, with Medad, prophesied in the camp instead of going with the rest to the tabernacle, as Moses had commanded. This incident was announced to Moses by Joshua, who thought their conduct in this respect irregular. Moses replied, “Enviest thou for my sake? would God that all the Lord’s people were prophets” (Num. 11:24-30; comp. Mark 9:38; Luke 9:49).
(favored of God) and Me’dad (love), two of the seventy elders to whom was communicated the prophetic power of Moses. (Numbers 11:16,26) (B.C. 1490.) Although their names were upon the last which Moses had drawn up, (Numbers 11:26) they did not repair with the rest of their brethren to the tabernacle, but continued to prophesy in the camp. moses, being requested by Joshua to forbid this, refused to do so, and expressed a wish that the gift of prophecy might be diffused throughout the people.
And MEDAD, Two of the seventy elders appointed to aid Moses in governing the people. The spirit of prophecy coming upon them, they prophesied in the camp at a distance from Moses. Joshua censured them for this as an irregularity, but they were nobly vindicated by Moses, Nu 11:24-29.
מֵידָד (meydad) refers to a man named Medad, an Israelite who prophesied in the wilderness alongside Moses. The name is associated with the concept of love, derived from the root meaning affectionate. Medad is mentioned in Numbers 11:26 as one of the seventy elders who received prophetic power.
מֵידָד n.pr.m. one who prophesied in the camp of Isr.
base
H4312 מֵידָד
4312 Meydad may-dawd'
from 3032 in the sense of loving; affectionate; Medad, an
Israelite:--Medad.
see HEBREW for 03032
מֵידָד (me.dad) — Medad.
A man living at the time of Egypt and Wilderness, first mentioned at Num.11.26
§ Medad = "love"
one of the 70 elders to whom was communicated the prophetic power of Moses and who prophesied in the camp of the Israelites in the wilderness
Conj | N-proper — Conjunction · noun proper masculineHC/Npm
me'-dad (medhadh, "affectionate"): One of the 70 elders on whom the spirit of the Lord came in the days of Moses enabling them to prophesy. Medad and one other, Eldad, began to prophesy in the camp, away from the other elders who had assembled at the door of the tabernacle to hear God's message. Joshua suggested that Eldad and Medad be stopped, but Moses interceded on their behalf, saying, "Would that all Yahweh's people were prophets!" (Nu 11:26-29). The subject-matter of their prophecy has been variously supplied by tradition. Compare the Palestine Targums at the place, the apocalyptic Book of Eldad and Modad, and Ba`al ha-Turim (ad loc.).
Ella Davis Isaacs
Medad
Love, one of the elders nominated to assist Moses in the government of the people. He and Eldad “prophesied in the camp” (Num. 11:24-29).
(love). [ELDAD AND MEDAD]
See ELDAD.
נָבָא (naba') is a Hebrew verb meaning 'to prophesy.' It encompasses speaking or singing under divine inspiration, often associated with religious ecstasy. The entries note its use in both true and false prophecy, highlighting its application in various contexts, including the influence of the divine spirit and ecstatic states among prophets.
[נָבָא] vb. denom. prophesy (in oldest forms, of religious ecstasy with or without song and music; later, essentially religious instruction, with occasional predictions)
Niph.
prophesy under influence of divine spirit
of false prophets
cf. heathen prophets
Hithp.
prophesy under influence of divine spirit
of heathen prophets of Baal in ecstatic state
of false prophets
base
H5012 נָבָא vb. denom. prophesy
5012 naba' naw-baw'
a primitive root; to prophesy, i.e. speak (or sing) by
inspiration (in prediction or simple
discourse):--prophesy(-ing), make self a prophet.
נָבָא (na.va) — to prophesy.
1) to prophesy
1a) (Niphal)
1a1) to prophesy
1a1a) under influence of divine spirit
1a1b) of false prophets
1b)(Hithpael)
1b1) to prophesy
1b1a) under influence of divine spirit
1b1b) of false prophets
Aramaic equivalent: ne.va (נבא "to prophesy" H5013)
V-Hithpael — Verb · Hithpael · participle (active) masculine pluralHVtrmpa
מַחֲנֶה (machaneh) refers to an encampment or camp, encompassing both literal and figurative meanings. It can denote a place where people or troops gather, an army, or a body of individuals. The term is used in various contexts, including military, social, and even celestial gatherings.
מַחֲנֶה 214 n.m. and f. encampment, camp
camp, place of encampment
camp of armed host
those who encamp
company, body of people
army, host
base
H4264 מַחֲנֶה encampment, camp . camp, place of encampment
. camp of armed host
. . those who encamp
. company, body of people
. army, host
4264 machaneh makh-an-eh'
from 2583; an encampment (of travellers or troops); hence, an
army, whether literal (of soldiers) or figurative (of dancers,
angels, cattle, locusts, stars; or even the sacred courts):--
army, band, battle, camp, company, drove, host, tents.
see HEBREW for 02583
מַחֲנֶה (ma.cha.neh) — camp.
1) encampment, camp
1a) camp, place of encampment
1b) camp of armed host, army camp
1c) those who encamp, company, body of people
Prep | N-cs — Preposition · noun common feminine singular absoluteHRd/Ncfsa
See WAR.
Camp
During their journeys across the wilderness, the twelve tribes formed encampments at the different places where they halted (Ex. 16:13; Num. 2:3). The diagram here given shows the position of the different tribes and the form of the encampment during the wanderings, according to Num. 1:53; 2:2-31; 3:29, 35, 38; 10:13-28.
The area of the camp would be in all about 3 square miles. After the Hebrews entered Palestine, the camps then spoken of were exclusively warlike (Josh. 11:5, 7; Judg. 5:19, 21; 7:1; 1 Sam. 29:1; 30:9, etc.).
[ENCAMPMENT]
→ Of the Israelites around the tabernacle Nu 2; 3
→ See ITINERARY