Forthwith Josue the son of Nun, the minister of Moses, and chosen out of many, said: My lord Moses forbid them.

“Joshua, the son of Nun and successor of Moses, was amazed, and coming to Moses said to him, Have you heard that Eldad and Medad are prophesying? They were called and did not come forward; "Moses, my lord, stop them." I cannot forbid them, he said, for the grace is from heaven. So far am I from forbidding them that I consider it a favor. But I think you have not spoken thus in envy. Do not be overzealous on my account, because they have prophesied, and you do not yet prophesy. Await the proper time. "Would that all the people of the Lord might prophesy, whenever the Lord shall give them his spirit."”

“כלאם — (This is taken as the equivalent of כַּלֵּם, “destroy them”, “make an end of them”; cf. Rashi on Exodus 17:9) — He meant: cast upon them the responsibility for public affairs and they will of themselves soon come to an end (through the worry and anxiety this entails). — Another explanation is: that the word means put them into prison (כלא). He said this because they were prophesying, “Moses will die and Joshua will bring Israel into the Land” (cf. Sifrei Bamidbar 96; Sanhedrin 17a).”

“MY LORD MOSES, ‘K’LA’EIM’ (SHUT THEM IN). The meaning of this is that Moses had told the people the words of G-d, that He would take of the spirit which was upon him and put it upon those that will stand with him in the Tent of Meeting. Now those that did not go to the Tent [i.e., Eldad and Medad who had also been designated for that honor], and yet held themselves to be among those upon whom Moses’ spirit had been put [by prophesying in the camp, as Eldad and Medad did], were as rebels against Moses’ words. Therefore Joshua said to Moses, “Shut them in, for perhaps it is a lying spirit in their mouths, or it is an evil spirit that terrifies them, and thus they must be put in a prison like a man that is mad, and maketh himself like a prophet.” But Moses in his humility answered: “Would that all the people of the Eternal were prophets, that the Eternal would give His spirit upon them! — for G-d put His spirit directly upon them without taking of the spirit which was upon me, and would that this would happen to all the people.” However, from the words of our Rabbis it appears that the custom in Israel was that no one would prophesy about future events in the presence of a prophet who is greater than him, but they would follow him as his disciples, and these were the sons of the prophets. as “those who sought the prophetic gift. And although they directed their minds towards it, the Divine Spirit might or might not rest upon them” (Hilchoth Yesodei Hatorah 7:5). Thus the Rabbis have said in Tractate Sanhedrin [with reference to the prophecy of Eldad and Medad]: “We can well understand according to that Sage who said that [Eldad and Medad prophesied that] ‘Moses will die [before entering the Land],’ that Joshua therefore said, My lord Moses, shut them in [since he wished to save Moses from grief]. But according to the Sage who said that [they prophesied] about the quails [that they would come from the sea], why should they be shut in [and not prophesy]? It is because the case resembled that of a pupil who renders a decision in the presence of his master.” Similarly [this was the reason why they were forbidden to prophesy] according to the Sage who says that they prophesied about Gog and Magog. And the Rabbis have mentioned a similar case in Tractate Megillah in the matter of Deborah. But Moses said that he, being the master, foregoes the honor due to him [and the law is that a Rabbi is able to renounce the honor due to him], and he desires and is happy [that they prophesy]. And I have seen that the Targum Yerushalmi rendered: “k’la’eim — withhold from them the Holy Spirit.” The Targum thus understood the word k’la’eim to be like the expressions: Behold, ‘lo echla’ (I did not refrain) my lips; ‘lo thichla’ (Thou wilt not withhold) Thy compassions from me., Verse 12. Now the reason for this matter is that Joshua thought that [Eldad and Medad] were prophesying because they were of them that were recorded [among the prescribed number of seventy men that were to join Moses], because the spirit of Moses was transmitted to all that were recorded, for he intended that all [seventy of them should become prophets]. Therefore Joshua said to Moses: “It is not fitting that they [Eldad and Medad] should prophesy in the camp, since they did not fulfill the word of G-d who commanded: and thou [Moses] shalt bring them unto the Tent of Meeting, that they may stand there with thee, and thus it might appear that not all of them prophesied through His putting of the spirit which was upon you [on them]. It is therefore fitting for my lord to direct your mind towards the spirit of G-d [which is upon you] and to bring it [completely] back to you, so that it should not be taken from you except for those who stand before you in accordance with the word of G-d. For it was because you intended at first that all who were recorded [should be prophets] that some of your glory came upon them, and if you will now intend to withdraw it from them, it will come to rest only upon those who stand before you in accordance with the word of G-d.” But Moses answered [Joshua by saying] that he should not be zealous for his sake, for he wishes that they prophesy whether in his presence or outside it, since G-d had put His spirit upon them — either by transmission from Moses or [directly from G-d] without such a transmission.”

“And Joshua the son of Nun, the servant of Moses,.... That waited upon him, and ministered to him, and executed his orders, especially in civil things, and was to be his successor: one of his young men; not that Joshua was a young man in age, for he must be now between fifty and sixty years of age; see Gill on Exo 33:11; nor does the word necessarily suppose that those men were young among whom Joshua was; but choice excellent persons, the principal servants of Moses, at the head of whom Joshua was being his prime minister: the Targum of Onkelos and the Syriac version render it, "from his youth", joining it with the word servant, as if he was the servant of Moses from his youth, or ever since he was a young man; but Moses had not been out of Midian but about two years, where he had kept his father's sheep; however, he answered and said, my lord Moses, forbid them; prophesying, restrain them from it, suffer them not to go on in it; he would have him exert his authority as the chief magistrate, which he thought was affected by their prophesying without his knowledge and consent; and because a word from the root here used signifies a prison, some here interpret it,"put them in prison,''which is a sense Jarchi mentions; but it can hardly be thought that Joshua meant that such rigorous measures should be taken, only that they should be rebuked for what they had done, and be charged for the future to be silent.”

“Chosen among the seventy, and designed, from his youth, to be the general, and successor of Moses; the Hebrew may be understood in all these senses. See Exodus xvii. 10. (Calmet) — Josue was afraid lest they had assumed this air of authority in opposition to Moses. St. John addressed our Saviour, under the same impressions of zeal, Luke ix. 49.”