Original Word: כּוּשִׁית
Part of Speech: Adjective Feminine
Transliteration: Kuwshiyth
Pronunciation: koo-SHEETH
Phonetic Spelling: (koo-sheeth')
KJV: Ethiopian
NASB: Cushite
Word Origin: [feminine of H3569 (כּוּשִׁי - Cushite)]

1. a Cushite woman

a Cushite woman

Feminine of Kuwshiy; a Cushite woman:

see HEBREW Kuwshiy

Word Origin
the same as Kushi, q.v.
NASB Translation
Cushite (2).

Linguistic and Ethno-Geographic Background

“Kushit” designates a female associated with Cush. Scripture traces Cush to the line of Ham (Genesis 10:6-8), with Cushite peoples later inhabiting the Upper Nile region (modern Sudan and southern Egypt). In the prophets, Cush is portrayed as a distant, powerful land (Isaiah 18:1; Zephaniah 3:10), demonstrating both its geographical reach and commercial importance in the ancient Near East.

Singular Scriptural Reference

The term surfaces in the account of Moses’ marriage: “Miriam and Aaron spoke against Moses because of the Cushite woman he had married, for he had married a Cushite woman” (Numbers 12:1). The passage immediately precedes the LORD’s defense of Moses’ prophetic office and His judgment upon Miriam’s leprosy.

Historical Considerations

1. Identity of the Woman
• Some hold that this Cushite wife is Zipporah, suggesting that Midian hosted Cushite settlers or that “Cushite” describes her complexion.
• Others see a second marriage occurring after Zipporah’s apparent absence from later narratives.

Regardless, the text unequivocally affirms the legitimacy of Moses’ union.

2. Cultural Setting

Cushites were ethnically distinct from the Israelite tribes. The objection raised by Miriam and Aaron therefore centers on ethnic prejudice and perhaps perceived threat to family honor or authority.

Theological Significance

• Divine Approval versus Human Prejudice

The LORD’s reaction (Numbers 12:4-15) reveals His impartiality and His protection of the one He has chosen. Miriam’s punishment underscores that ethnic disdain and jealousy cannot coexist with covenant faithfulness.
• Covenant Inclusion Foreshadowed

By defending Moses’ Cushite marriage, God prefigures the later inclusion of Gentiles. Prophecies such as Isaiah 11:11 and Psalms 68:31 anticipate a day when “Cush will stretch out her hands to God,” harmonizing with the New Testament spread of the Gospel.

Prophetic and Redemptive Echoes

Cushites appear positively elsewhere: the loyal royal official Ebed-melech rescues Jeremiah (Jeremiah 38:7-13), and Zephaniah envisions worshipers “from beyond the rivers of Cush” (Zephaniah 3:10). These glimpses build on the Numbers narrative to demonstrate God’s redemptive reach to all nations.

Ministry and Discipleship Lessons

1. Guard against ethnic or cultural bias. The divine rebuke in Numbers 12 serves as a sober warning for any form of prejudice within the covenant community.
2. Recognize God’s sovereignty in calling and gifting individuals irrespective of background.
3. Embrace the global scope of the Great Commission (Matthew 28:18-20) already foreshadowed in the Old Testament through Cushite references.
4. Uphold marital fidelity and honor, especially among those called to spiritual leadership, resisting gossip or envy that undermines God-ordained relationships.

Conclusion

Though the term occurs only once, its context is strategically placed to reveal God’s unwavering commitment to justice, His affirmation of Moses’ leadership, and His intention to bless “every nation, tribe, people and language” (Revelation 7:9). The Cushite woman stands as a silent yet powerful testimony that divine election transcends human boundaries.

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