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Numbers 11:24 [study!]

American Standard Version (ASV 1901) [2]
— And Moses went out, and told the people the words of Jehovah: and he gathered seventy men of the elders of the people, and set them round about the Tent.
King James Version (KJV 1769)
— And Moses went out, and told the people the words of the LORD, and gathered the seventy men of the elders of the people, and set them round about the tabernacle.
New American Standard Bible (NASB ©1995)
— So Moses went out and told the people the words of the LORD. Also, he gathered seventy men of the elders of the people, and stationed them around the tent.
Webster's Revision of the KJB (WEB 1833)
— And Moses went out, and told the people the words of the LORD, and gathered the seventy men of the elders of the people, and set them around the tabernacle.
Darby's Translation (DBY 1890)
— And Moses went out and told the people the words of Jehovah; and he gathered the seventy men of the elders of the people, and set them round about the tent.
Rotherham's Emphasized Bible (EBR 1902)
— And Moses went forth, and spake unto the people the words of Yahweh,—and gathered together seventy men from among the elders of the people, and caused them to stand, round about the tent.
Young's Literal Translation (YLT 1898)
— And Moses goeth out, and speaketh unto the people the words of Jehovah, and gathereth seventy men of the elders of the people, and causeth them to stand round about the tent,
Douay-Rheims Challoner Revision (DR 1750)
— Moses therefore came, and told the people the words of the Lord, and assembled seventy men of the ancients of Israel, and made them to stand about the tabernacle.
Original King James Bible (AV 1611) [2]
— And Moses went out, and tolde the people the wordes of the LORD, and gathered the seuenty men of the Elders of the people, and set them round about the Tabernacle.
Brenton Greek Septuagint (LXX, Restored Names)
— And Mosheh{gr.Moses} went out, and spoke the words of the Lord to the people; and he gathered seventy men of the elders of the people, and he set them round about the tabernacle.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And Mosheh went out, and told the people the words of Yahweh, and gathered the seventy men of the elders of the people, and set them round about the tabernacle.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And M מֹשֶׁה 4872
{4872} Prime
מֹשֶׁה
Mosheh
{mo-sheh'}
From H4871; drawing out (of the water), that is, rescued; Mosheh, the Israelitish lawgiver.
went out, 3318
{3318} Prime
יָצָא
yatsa'
{yaw-tsaw'}
A primitive root; to go (causatively bring) out, in a great variety of applications, literally and figuratively, direct and proximate.
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
and told 1696
{1696} Prime
דִּבֵּר
dabar
{daw-bar'}
A primitive root; perhaps properly to arrange; but used figuratively (of words) to speak; rarely (in a destructive sense) to subdue.
z8762
<8762> Grammar
Stem - Piel (See H8840)
Mood - Imperfect (See H8811)
Count - 2447
x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
the people 5971
{5971} Prime
עַם
`am
{am}
From H6004; a people (as a congregated unit); specifically a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively a flock.
x853
(0853) Complement
אֵת
'eth
{ayth}
Apparently contracted from H0226 in the demonstrative sense of entity; properly self (but generally used to point out more definitely the object of a verb or preposition, even or namely).
the words 1697
{1697} Prime
דָּבָר
dabar
{daw-baw'}
From H1696; a word; by implication a matter (as spoken of) or thing; adverbially a cause.
of Yhw יָהוֶה, 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
and gathered 622
{0622} Prime
אסף
'acaph
{aw-saf'}
A primitive root; to gather for any purpose; hence to receive, take away, that is, remove (destroy, leave behind, put up, restore, etc.).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
the seventy 7657
{7657} Prime
שִׁבְעִים
shib`iym
{shib-eem'}
Multiple of H7651; seventy.
men 376
{0376} Prime
אִישׁ
'iysh
{eesh}
Contracted for H0582 (or perhaps rather from an unused root meaning to be extant); a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation.).
of the elders 2205
{2205} Prime
זָקֵן
zaqen
{zaw-kane'}
From H2204; old.
x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
of the people, 5971
{5971} Prime
עַם
`am
{am}
From H6004; a people (as a congregated unit); specifically a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively a flock.
and set 5975
{5975} Prime
עָמַד
`amad
{aw-mad'}
A primitive root; to stand, in various relations (literally and figuratively, intransitively and transitively).
z8686
<8686> Grammar
Stem - Hiphil (See H8818)
Mood - Imperfect (See H8811)
Count - 4046
them round about 5439
{5439} Prime
סָבִיב
cabiyb
{saw-beeb'}
From H5437; (as noun) a circle, neighbor, or environs; but chiefly (as adverb, with or without preposition) around.
the tabernacle. 168
{0168} Prime
אֹהֶל
'ohel
{o'-hel}
From H0166; a tent (as clearly conspicuous from a distance).
Jamieson-Fausset-Brown Commentary

Numbers 11:24

_ _ Moses ... gathered the seventy men of the elders of the people, etc. — The tabernacle was chosen for the convocation, because, as it was there God manifested Himself, there His Spirit would be directly imparted — there the minds of the elders themselves would be inspired with reverential awe and their office invested with greater respect in the eyes of the people.

Matthew Henry's Commentary

Numbers 11:24-30

_ _ 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 (Numbers 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 (Numbers 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 1 Corinthians 14:24, 1 Corinthians 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, 1 Samuel 10:6, 1 Samuel 10:11. When Moses was to fetch Israel out of Egypt, Aaron was appointed to be his prophet, Exodus 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, Numbers 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, John 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 (Numbers 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, Numbers 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, John 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, James 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, 1 Corinthians 1:12, 1 Corinthians 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, Mark 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, Philippians 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 (Numbers 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.

John Wesley's Explanatory Notes

Numbers 11:24

Moses went out — Out of the tabernacle, into which he entered to receive God's answers from the mercy — seat. The seventy men — They are called seventy from the stated number, though two of them were lacking, as the Apostles are called the twelve, Matthew 26:20, when one of that number was absent. Round the tabernacle — Partly that the awe of God might be imprinted upon their hearts, that they might more seriously undertake and more faithfully manage their high employment, but principally, because that was the place where God manifested himself, and therefore there he would bestow his spirit upon them.

Geneva Bible Translation Notes

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Cross-Reference Topical ResearchStrong's Concordance
gathered:

Numbers 11:16 And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee.
Numbers 11:26 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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