The term "Cushite woman" appears in the Bible in the context of Moses' family and is specifically mentioned in the Book of Numbers. The Cushite woman is traditionally understood to be the wife of Moses, although her identity has been the subject of much discussion and interpretation among biblical scholars and theologians.

Biblical Reference:

The primary reference to the Cushite woman is found in Numbers 12:1: "Then Miriam and Aaron criticized Moses because of the Cushite woman he had married, for he had taken a Cushite wife."

Identity and Background:

The identity of the Cushite woman has been debated, with some interpretations suggesting she is Zipporah, Moses' Midianite wife, while others propose she is a different woman altogether. The term "Cushite" typically refers to a person from Cush, a region often associated with areas south of Egypt, possibly modern-day Sudan or Ethiopia. This geographical association has led some to suggest that the Cushite woman was of African descent.

Cultural and Theological Significance:

The mention of the Cushite woman in Numbers 12 is significant for several reasons. First, it highlights the issue of intermarriage and ethnic diversity within the biblical narrative. Moses' marriage to a Cushite woman may have been controversial due to cultural and ethnic differences, as suggested by the criticism from Miriam and Aaron.

Second, the incident underscores themes of leadership and divine authority. In response to Miriam and Aaron's criticism, God defends Moses, affirming his unique role as a prophet and leader of Israel. Numbers 12:6-8 states: "He said, 'Hear now My words: If there is a prophet among you, I, the LORD, will reveal Myself to him in a vision; I will speak to him in a dream. But this is not so with My servant Moses; he is faithful in all My house. I speak with him face to face, clearly and not in riddles; he sees the form of the LORD. Why then were you not afraid to speak against My servant Moses?'"

Miriam's Punishment:

The narrative continues with God punishing Miriam for her criticism by afflicting her with leprosy, as described in Numbers 12:10: "As the cloud lifted from above the Tent, suddenly Miriam became leprous, white as snow. Aaron turned toward her, saw that she was leprous." This punishment serves as a divine rebuke against questioning God's chosen leader and highlights the seriousness of speaking against God's appointed servants.

Interpretative Considerations:

From a conservative Christian perspective, the account of the Cushite woman and the subsequent events in Numbers 12 can be seen as a lesson in humility, respect for divine authority, and the dangers of prejudice. The narrative emphasizes God's sovereignty in choosing leaders and the importance of unity among His people, regardless of ethnic or cultural differences.

The account of the Cushite woman, while brief, provides a rich context for exploring themes of faith, obedience, and the inclusive nature of God's covenant community.Cushite Woman

CUSHITE WOMAN; ETHIOPIAN WOMAN

kush'-it: In Numbers 12:1 Moses is condemned by his sister Miriam and his brother Aaron "because of the Cushite woman ha-'ishshah ha-kushith whom he had married"; and the narrator immediately adds by way of needed explanation, "for he had married a Cushite woman" ('ishshah khushith). Views regarding this person have been of two general classes:

(1) She is to be identified with Zipporah (Exodus 2:21 and elsewhere), Moses' Midianite wife, who is here called "the Gushite," either in scorn of her dark complexion (compare Jeremiah 13:23) and foreign origin (so most older exegetes), or as a consequence of an erroneous notion of the late age when this apocryphal addition, "because of the Cushite," etc., was inserted in the narrative (so Wellhansen).

(2) She is a woman whom Moses took to wife after the death of Zipporah, really a Cushite (Ethiopian) by race, whether the princess of Meroe of whom Josephus (Ant., II, x, 2) romances (so Targum of Jonathan), or one of the "mixed multitude" (Exodus 12:38; compare Numbers 11:4) that accompanied the Hebrews on their wanderings (so Ewald and most). Dillmann suggests a compromise between the two classes of views, namely, that this woman is a mere "variation in the saga" from the wife elsewhere represented as Midianite, yet because of this variation she was understood by the author as distinct from Zipporah. The implication of the passage, in any case, is clearly that this connection of Moses tended to injure his prestige in the eyes of race-proud Hebrews, and, equally, that in the author's opinion such a view of the matter was obnoxious to God.

J. Oscar Boyd

3571. Kushith -- a Cushite woman
... 3570, 3571. Kushith. 3572 . a Cushite woman. Transliteration: Kushith Phonetic
Spelling: (koo-sheeth') Short Definition: Cushite. ... a Cushite woman. ...
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