³ tn Or “Cushan the Doubly Wicked.”

⁵ tn Or “they served Cushan Rishathaim.”

¹ sn Cushan was located in southern Transjordan.

¹ tn Heb “under trouble I saw the tents of Cushan.”

³ tn Heb “his hand was strong against Cushan Rishathaim.”

³ tn R. D. Patterson takes תַּחַת אֲוֶן (takhat ʾaven) in the first line as a place name, “Tahath-Aven.” (Nahum, Habakkuk, Zephaniah [WEC], 237.) In this case one may translate the verse as a tricolon: “I look at Tahath-Aven. The tents of Cushan are shaking, the tent curtains of the land of Midian.”

⁴ tc Armon Haraim. Traditionally Aram-Naharaim, and sometimes understood as a place in Mesopotamia. This reading accepts the consonantal text but divides the words after the nun (נ) instead of before. The consonants ארמן הרים could be read with a dual ending as ʾArmon Haraim, meaning “Citadel of the Two Mountains,” or with a plural ending as ʾArmon Harim, meaning “Citadel of the Mountains.” In either case, Cushan Rishathaim is probably a remaining Canaanite king with a fortress in the hill country of Israel. See Beitzel, The Moody Atlas of Bible Lands, 106.

³ tn The Hebrew text has הַכֻּשִׁית (hakkushit, “the Cushite”) as the modifier of “woman.” The Greek text interpreted this correctly as “Ethiopian.” The word Cush in the Bible can describe the Cassites, east of Babylon of the later period (Gen 10:18), or Ethiopia (Isa 20:3; Nah 3:5; et al). Another suggestion is that it would refer to Cushan of Hab 3:7, perhaps close to Midian, and so the area Moses had been. This would suggest it could be Zipporah—but the Bible does not identify the Cushite as Zipporah. The most natural understanding would be that it refers to an Egyptian/Ethiopian woman. The text does not say when Moses married this woman, or what Miriam’s problem with her was. It is clear that it was a racial issue, by virtue of the use of “Cushite.” Whether she was of darker skin than the Hebrews would be hard to say, since the Bible gives no further detail. Neither does it say if this is a second wife, or a woman Moses married since Zipporah went home (Exod 18:2). These do not seem to be the issues the text wishes to elaborate on; it is simply stating that this woman was the occasion for a deeper challenge.