The term "Ethiopian Woman" in the Bible is most notably associated with the wife of Moses, as mentioned in the Book of Numbers. This reference is found in Numbers 12:1, where it states, "Then Miriam and Aaron criticized Moses because of the Cushite woman he had married, for he had taken a Cushite wife." The term "Cushite" is often understood to refer to an Ethiopian, as Cush is a region historically associated with areas south of Egypt, including parts of modern-day Sudan and Ethiopia.

Historical and Cultural Context

In the ancient Near East, Cush was a significant kingdom known for its wealth and military prowess. The Cushites were recognized for their distinct dark skin, which is likely why the term "Ethiopian" is used in some translations. The marriage of Moses to a Cushite woman highlights the diverse interactions and relationships that existed among different ethnic groups in biblical times.

Biblical Narrative

The mention of the Ethiopian woman in Numbers 12 is brief but significant. Miriam and Aaron's criticism of Moses for marrying a Cushite woman led to a divine response. The Lord defended Moses, affirming his unique role as a prophet and leader of Israel. As a result of their criticism, Miriam was struck with leprosy, which was only healed after Moses interceded on her behalf (Numbers 12:9-15).

This incident underscores several key themes in the biblical narrative: the importance of respecting God's chosen leaders, the dangers of jealousy and prejudice, and the power of intercessory prayer. It also highlights the inclusivity of God's plan, as Moses' marriage to a non-Israelite woman is not condemned by God, but rather, the criticism of it is.

Theological Implications

From a theological perspective, the account of the Ethiopian woman serves as a reminder of the universality of God's covenant. The inclusion of a Cushite woman in the narrative of Israel's history suggests that God's purposes transcend ethnic and cultural boundaries. This is consistent with other biblical themes where God's grace and calling extend to all nations, as seen in the prophetic visions of a diverse worshiping community (e.g., Isaiah 56:6-8).

Related Biblical References

While the Ethiopian woman in Numbers 12 is the most direct reference, Ethiopia (Cush) is mentioned in several other biblical passages. For instance, the Queen of Sheba, who visited Solomon, is traditionally associated with the region of Ethiopia (1 Kings 10:1-13). Additionally, the Ethiopian eunuch in Acts 8:26-40, who was baptized by Philip, represents the spread of the Gospel to the ends of the earth, fulfilling the Great Commission.

Conclusion

The Ethiopian woman in the Bible, though mentioned briefly, plays a significant role in illustrating the themes of diversity, divine authority, and the expansive reach of God's covenant. Her account, set within the broader narrative of Scripture, invites readers to reflect on the inclusivity and unity found in God's redemptive plan.Ethiopian 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

Ethiopian Woman

The wife of Moses is to described in (Numbers 12:1) She is elsewhere said to have been the daughter of a Midianite, and in consequence of this some have supposed that the allusion is to another wife whom Moses married after the death of Zipporah.

Epistle xvii. To Felix, Bishop of Messana.
... Lord's Anointed, considering that example of Mary [ie Miriam], who for speaking
against Moses the servant of God because of the Ethiopian woman was punished ...
/.../the epistles of saint gregory the great/epistle xvii to felix bishop.htm

Brief Outline of Ancient Jewish Theological Literature
... Thus, if in Numbers 12:1 we read that Moses was married to an "Ethiopian woman"
(in the original, "Cushith"), Onkelos substitutes instead of this, by "gematria ...
/.../edersheim/sketches of jewish social life/chapter 18 brief outline of.htm

Epistle Lxiii. Limenius, Bishop of Vercell??, Having Died, the See ...
... herself, who with her brothers had crossed the straits of the sea on foot, because,
being still ignorant of the mystery of the Ethiopian woman, she had ...
/.../ambrose/works and letters of st ambrose/epistle lxiii limenius bishop of.htm

That one God Formed all Things in the World, by Means of the Word ...
... Thus, too, did Moses also take to wife an Ethiopian woman, whom he thus made an
Israelitish one, showing by anticipation that the wild olive tree is grafted ...
/.../irenaeus/against heresies/chapter xx that one god formed.htm

Letter xxii. To Eustochium.
... not as is there said, "of one flesh," [341] but "of one spirit." Your bridegroom
is not haughty or disdainful; He has "married an Ethiopian woman." [342] When ...
/.../jerome/the principal works of st jerome/letter xxii to eustochium.htm

The Gospel in Samaria
... After listening to His words, the woman had gone to the men of the city ... was returning,
and sitting in his chariot read Esaias the prophet." This Ethiopian was a ...
/.../white/the acts of the apostles/lesson 11 the gospel in.htm

Light after Darkness
... water-carrier collapsed in his tracks; the lady shrieked; the Ethiopian dropped
the ... she departed three days ago for Goshen," the old woman answered falteringly ...
//christianbookshelf.org/miller/the yoke/chapter xxxv light after darkness.htm

Intercourse of Jesus with the Pagans and the Samaritans.
... 1: See especially the treatise Shabbath of the Mishnah and the Livre des Jubiles
(translated from the Ethiopian in the ... A woman of Shechem came to draw water. ...
/.../renan/the life of jesus/chapter xiv intercourse of jesus.htm

The Children's Bible
... JESUS TELLS WHAT HE CAME TO DO. JESUS BRINGS LAZARUS BACK TO LIFE. JESUS PRAISES
A WOMAN WHO GAVE HER BEST. ... PHILIP AND THE ETHIOPIAN. PETER AND THE ROMAN OFFICER ...
//christianbookshelf.org/sherman/the childrens bible/

The Joyous Return
... has a force in reference to woman which it has not in regard to man: surely a fallen
man is as sad a sight as a fallen woman. ... "Can the Ethiopian change his skin ...
/.../spurgeon/spurgeons sermons volume 37 1891/the joyous return.htm

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