### Core Meaning & Semantic Range
The Hebrew term H3571 (כּוּשִׁית, *Kûwshîyth*) is a feminine noun, specifically denoting "a Cushite woman" or "an Ethiopian woman." It is derived from the masculine form H3570 (כּוּשִׁי, *Kûwshîy*), which means "a Cushite man" or "an Ethiopian man." Both forms trace their origin to the proper noun H3568 (כּוּשׁ, *Kûwsh*), which refers to the land and people of Cush, generally identified with ancient Nubia or Ethiopia, located south of Egypt. Geographically, Cush was a significant and often powerful kingdom, known for its distinct culture and people. The term thus primarily signifies ethnic and geographical origin, specifically a female individual from the land of Cush.
### Biblical Occurrences & Contextual Analysis
The term H3571 appears only once in the entire Hebrew Bible, in [[Numbers 12:1]]: "Then Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married; for he had married a Cushite woman."
This singular occurrence is highly significant for understanding the word's contextual implications. The narrative immediately follows the account of the seventy elders receiving the Spirit (Numbers 11), a moment that might have stirred jealousy or a challenge to Moses' unique prophetic authority. Miriam and Aaron's criticism of Moses' marriage to a Cushite woman serves as the stated reason for their complaint.
Scholars debate the precise nature of their objection:
1. **Racial/Ethnic Prejudice:** The most straightforward reading suggests disapproval of Moses marrying outside the Israelite community, particularly a woman from a distinct ethnic group. This would highlight a potential ethnocentric bias within the leadership.
2. **Pretext for Challenging Authority:** The subsequent verse [[Numbers 12:2]] reveals their deeper agenda: "Has the LORD indeed spoken only through Moses? Has He not spoken through us also?" This indicates that the Cushite woman may have been a convenient pretext for challenging Moses' singular role as God's primary prophet and leader. The marriage, perhaps seen as unconventional or foreign, provided an opening to question his judgment and, by extension, his divine appointment.
The Lord's swift and severe response in [[Numbers 12:4-10]] underscores the gravity of their actions. God summons all three to the Tent of Meeting, affirms Moses' unparalleled prophetic intimacy ("mouth to mouth I speak with him, even openly, and not in dark sayings"), and punishes Miriam with leprosy, highlighting the sanctity of Moses' unique relationship with Yahweh and the severe consequences of challenging His chosen servant. The specific ethnicity of the woman, while stated as the initial trigger, becomes secondary to the overarching theme of God's defense of Moses' authority.
### Related Words & Concepts
* H3568 (כּוּשׁ, *Kûwsh*): The foundational term, referring to the land and people of Cush/Ethiopia. This is the root from which H3571 is derived.
* H3570 (כּוּשִׁי, *Kûwshîy*): The masculine form, "Cushite man," often used to describe individuals or groups from Cush, such as the Cushite runner in [[2 Samuel 18:21-32]].
* H4714 (מִצְרַיִם, *Mitsrayim*): Egypt, a neighboring land often mentioned in conjunction with Cush, as both were significant African powers in the ancient Near East.
* **Intermarriage:** The concept of marrying outside one's ethnic or religious group, a recurring theme in the Old Testament, often with prohibitions (e.g., [[Deuteronomy 7:3-4]]). However, Moses' marriage to a Midianite woman (Zipporah) and this Cushite woman indicate a more complex reality, potentially demonstrating divine allowance or specific circumstances.
* **Prophetic Authority:** The core issue in [[Numbers 12]] is the challenge to Moses' unique prophetic role and direct communication with God.
* **Divine Election:** God's choice of Moses as His unique leader, which Miriam and Aaron questioned.
* **Prejudice/Jealousy:** The underlying human motivations that fueled the criticism against Moses.
### Theological Significance
The solitary mention of the H3571 (Cushite woman) holds profound theological weight, primarily through the divine response it elicits.
1. **Divine Vindication of Moses:** The Lord's immediate and powerful intervention in [[Numbers 12]] serves as an unequivocal affirmation of Moses' unique status and authority. The criticism, whether truly about the woman's ethnicity or a mere pretext, was ultimately an attack on God's chosen leader, and God defended His servant directly and decisively.
2. **Transcendence of Ethnic Boundaries (Implicit):** While not explicitly a statement on racial equality, God's defense of Moses in this context, despite his marriage to a non-Israelite, subtly challenges any rigid ethnocentric views that might have been developing within Israel. God's favor and the anointing of His leader are not contingent upon the ethnic background of his spouse. This incident implicitly suggests that God's purposes can transcend human-imposed social or racial boundaries.
3. **Holiness of God's Appointment:** The severity of Miriam's punishment (leprosy) underscores the sanctity of God's direct appointments and the danger of challenging His chosen instruments. It teaches reverence for divine authority and the unique relationship God has with His prophets.
4. **Focus on Heart and Obedience:** The narrative shifts the focus from external factors (like a spouse's ethnicity) to the internal state of the heart (jealousy, questioning God's authority) and obedience to God's established order.
### Summary
The term H3571 (כּוּשִׁית, *Kûwshîyth*) denotes a "Cushite woman" or "Ethiopian woman," deriving from the geographical and ethnic designation of Cush. Its singular appearance in [[Numbers 12:1]] is pivotal, identifying Moses' wife as the stated reason for Miriam and Aaron's criticism. While the woman's ethnicity provided the overt cause for complaint, the deeper theological issue addressed by God was the challenge to Moses' unparalleled prophetic authority and divine election. The Lord's swift and severe judgment on Miriam for her questioning of Moses underscores the sacredness of God's chosen leadership and implicitly suggests that divine favor is not constrained by human ethnic distinctions. The incident serves as a powerful testament to God's defense of His servant and the gravity of undermining His appointed will.
TRV