Rabbi Simeon expounded a different view on the report in that Eldad and Medad remained in the camp. When God ordered Moses in to gather 70 of the elders of Israel, Eldad and Medad protested that they were not worthy of that dignity. In reward for their humility, God added yet more greatness to their greatness; so while the other elders' prophesying ceased, Eldad's and Medad's prophesying continued. Rabbi Simeon taught that Eldad and Medad prophesied that Moses would die and Joshua would bring Israel into the Land of Israel. Abba Hanin taught in the name of Rabbi Eliezer that Eldad and Medad prophesied concerning the matter of the quails in , calling on the quail to arise. Rav Naḥman read to teach that they prophesied concerning Gog and Magog. The Gemara found support for Rabbi Simeon's assertion that while the other elders' prophesying ceased, Eldad's and Medad's prophesying continued in the use by of the past tense, "and they prophesied," to describe the other elders, whereas uses the present tense with regard to Eldad and Medad. The Gemara taught that if Eldad and Medad prophesied that Moses would die, then that explains why Joshua in requested Moses to forbid them. The Gemara reasoned that if Eldad and Medad prophesied about the quail or Gog and Magog, then Joshua asked Moses to forbid them because their behavior did not appear seemly, like a student who issues legal rulings in the presence of his teacher. The Gemara further reasoned that according to those who said that Eldad and Medad prophesied about the quail or Gog and Magog, Moses' response in , "Would that all the Lord's people were prophets," made sense. But if Eldad and Medad prophesied that Moses would die, the Gemara wondered why Moses expressed pleasure with that in . The Gemara explained that Moses must not have heard their entire prophecy. And the Gemara interpreted Joshua's request in for Moses to "forbid them" to mean that Moses should give Eldad and Medad public burdens that would cause them to cease their prophesying.