apparently from כּוּשָׁן and the dual of רִשְׁעָה; Cushan of double wickedness; Cushan-Rishathajim, a Mesopotamian king; Chushan-rishathayim.
Transliteration:Kûwshan Rishʻâthayim
Pronunciation:koo-shan' rish-awthah'-yim
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### Core Meaning & Semantic Range
The Hebrew lemma H3573 (Kûwshan Rishʻâthayim) is a proper noun, specifically the name of a Mesopotamian king. Its etymology is highly significant, as the Strong's definition indicates it is "apparently from כּוּשָׁן (Kushan) and the dual of רִשְׁעָה (rishʻah)." The component רִשְׁעָה (`{{H7562}}`) means "wickedness," "guilt," or "injustice." The dual form רִשְׁעָתַיִם (rishʻâthayim) intensifies this meaning, literally translating to "two wickednesses" or "double wickedness." Thus, the full name Kûwshan Rishʻâthayim carries the profound descriptive meaning of "Cushan of Double Wickedness" or "Cushan, the Doubly Wicked." While כּוּשָׁן itself may be a personal name, the appended epithet רִשְׁעָתַיִם transforms it into a theological statement, characterizing the individual by an extraordinary degree of evil or perhaps signifying a particularly egregious form of oppression. This descriptive quality is rare for a proper noun and points to its symbolic or theological weight within the biblical narrative.
### Biblical Occurrences & Contextual Analysis
The name Kûwshan Rishʻâthayim appears exclusively in the book of Judges, specifically in [[Judges 3:8]] and [[Judges 3:10]]. He is introduced as the very first oppressor whom the Israelites serve after the death of Joshua and the elders of his generation. The narrative states that "the anger of the Lord was hot against Israel, and he sold them into the hand of Chushan-rishathaim king of Mesopotamia" ([[Judges 3:8]]). The geographical designation "Mesopotamia" is אֲרַם נַהֲרַיִם (Aram Naharaim, `{{H763}}`), meaning "Aram of the two rivers," referring to the region between the Tigris and Euphrates.
Israel served Kûwshan Rishʻâthayim for eight years, a period of divine discipline for their apostasy and idolatry ([[Judges 3:7]]). When the Israelites cried out to the Lord, He raised up Othniel, the son of Kenaz, Caleb's younger brother, as their deliverer. The Spirit of the Lord came upon Othniel, and he went out to war, and "the Lord delivered Chushan-rishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushan-rishathaim" ([[Judges 3:10]]). This singular appearance of Kûwshan Rishʻâthayim establishes the recurring cycle of sin, servitude, supplication, and salvation that characterizes the entire book of Judges. His role is primarily as an instrument of divine judgment, whose defeat marks the beginning of God's pattern of raising up judges to deliver His people.
### Related Words & Concepts
The most direct linguistic connection is to רִשְׁעָה (`{{H7562}}`), "wickedness." This root appears frequently in the Old Testament to describe moral depravity, unrighteousness, and actions that violate God's law. The dual form רִשְׁעָתַיִם emphasizes an intensified or pervasive quality of this wickedness.
Conceptually, Kûwshan Rishʻâthayim is related to:
* **Divine Judgment:** He is the embodiment of God's punitive response to Israel's disobedience, acting as a foreign oppressor. This links him to other figures or nations used by God for judgment throughout biblical history.
* **Oppression/Servitude:** His reign signifies a period of subjugation for Israel, a consequence of their covenant unfaithfulness. This theme recurs with other oppressors in Judges (e.g., Eglon of Moab, Jabin of Hazor).
* **Deliverance:** His defeat by Othniel is the first instance of God's miraculous intervention through a judge, establishing the pattern of divine salvation in the face of human inadequacy.
* **Apostasy:** Kûwshan Rishʻâthayim's appearance is directly preceded by Israel's turning away from the Lord to worship Baal and Asherah ([[Judges 3:7]]), highlighting the cause-and-effect relationship between sin and suffering.
* **Mesopotamia (Aram Naharaim):** This geographical reference places him in a powerful region that historically posed threats to Israel, underscoring the formidable nature of the adversary God brought against His people.
### Theological Significance
Kûwshan Rishʻâthayim's significance is primarily theological, serving as a crucial figure in the overarching narrative of the book of Judges.
1. **Divine Sovereignty and Justice:** His role as an instrument of God's anger demonstrates God's absolute sovereignty over all nations, even those outside the covenant. He is not merely a historical king but a tool in God's hand to execute justice upon His disobedient people. This underscores God's commitment to His covenant, which includes both blessings for obedience and curses for disobedience.
2. **The Severity of Sin:** The descriptive epithet "Double Wickedness" attached to his name may serve as a theological commentary on the profound nature of the evil that God brought against Israel, reflecting the depth of Israel's own apostasy. It suggests that Israel's sin was so grievous that it warranted an oppressor characterized by an extraordinary degree of wickedness.
3. **The Cycle of Judgment and Grace:** Kûwshan Rishʻâthayim initiates the cyclical pattern that defines the book of Judges: Israel's sin leads to divine judgment (oppression), which leads to Israel's repentance (crying out to God), which leads to divine grace (deliverance through a judge), followed by a period of peace, only for the cycle to repeat. His defeat by Othniel sets the precedent for God's faithful response to His people's cry for help, even when they have repeatedly failed Him.
4. **Foreboding and Warning:** As the first oppressor, Kûwshan Rishʻâthayim serves as a stark warning of the consequences of abandoning the Lord. His "double wickedness" is a chilling foreshadowing of the escalating moral decay and increasing severity of oppression that Israel would experience throughout the period of the Judges.
### Summary
Kûwshan Rishʻâthayim (H3573) is a Mesopotamian king whose name, "Cushan of Double Wickedness," profoundly describes his character and role. Appearing exclusively in [[Judges 3:8]] and [[Judges 3:10]], he serves as the initial oppressor of Israel, an instrument of divine judgment for their apostasy and idolatry. His eight-year reign of oppression highlights God's justice and sovereignty over nations. His defeat by Othniel, the first judge, demonstrates God's faithfulness and power to deliver His people when they cry out to Him. Theologically, Kûwshan Rishʻâthayim inaugurates the recurring cycle of sin, servitude, supplication, and salvation that defines the book of Judges, underscoring the severity of Israel's disobedience and the unwavering nature of God's covenant commitment.
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