וַיִּשָּׁאֲר֣וּ שְׁנֵֽי־אֲנָשִׁ֣ים ׀ בַּֽמַּחֲנֶ֡ה שֵׁ֣ם הָאֶחָ֣ד ׀ אֶלְדָּ֡ד וְשֵׁם֩ הַשֵּׁנִ֨י מֵידָ֜ד וַתָּ֧נַח עֲלֵיהֶ֣ם הָר֗וּחַ וְהֵ֙מָּה֙ בַּכְּתֻבִ֔ים וְלֹ֥א יָצְא֖וּ הָאֹ֑הֱלָה וַיִּֽתְנַבְּא֖וּ בַּֽמַּחֲנֶֽה׃
Deux de ces hommes étaient restés dans le camp, l’un nommé Eldad, le second Médad. L’esprit se posa également sur eux, car ils étaient sur la liste, mais ne s’étaient pas rendus à la tente; et ils prophétisèrent dans le camp.
Jerusalem Talmud Shevuot
Rebbi Ḥaggai objected to Rebbi Yose12This is the correct reading, also given in Yoma, not R. Yasa as in Sanhedrin.. Is there not written: The two men shall stand13Deut. 19:17.? Now, is not two the minimum of “men”? Why does the verse say two? That both be equal? But it is written14Deut. 24:17.: Do not bend the lawsuit of the proselyte, the orphan, … That means that a proselyte can have a lawsuit against one who is not a proselyte, an orphan may have a lawsuit against one who is not an orphan, a widow against a married woman. Then why is there written two? It is free to be combined and to infer from it an equal cut. It is said here two and it is said there two men were left15Num. 11:26.74. Since there one speaks of men but not women nor underaged, also here men but not women nor underaged. From this we learn that a woman may not be a judge; consequently a woman may not be a witness.