criticized Moses
The Hebrew root for "criticized" is "דִּבֵּר" (dibber), which can mean to speak against or to challenge. This indicates a verbal confrontation or expression of disapproval. Criticism of leadership is a recurring theme in the Bible, often highlighting the challenges faced by those chosen by God. Moses, despite his close relationship with God, was not immune to opposition, even from his own family. This serves as a reminder of the human propensity to question and challenge authority, even when it is divinely appointed.

because of the Cushite woman
The identity of the "Cushite woman" has been the subject of much debate. "Cushite" refers to a person from Cush, a region often associated with modern-day Sudan or Ethiopia. This could imply that Moses' wife was of African descent, which may have been a point of contention due to ethnic or cultural differences. The mention of her ethnicity highlights issues of racial and cultural acceptance, which are still relevant today. It also underscores the biblical theme of God's inclusivity and the breaking down of ethnic barriers.

he had married
The act of marriage here is significant, as it was a covenantal relationship that often had social and political implications. In the ancient Near East, marriages could solidify alliances or create tensions. Moses' marriage to a Cushite woman may have been seen as controversial or unconventional, challenging societal norms. This phrase emphasizes the personal choices of leaders and how they can become focal points for criticism or division.

for he had married a Cushite woman
The repetition of the phrase underscores the central issue of the criticism. It suggests that the marriage itself was the primary concern for Miriam and Aaron, rather than any specific actions of the Cushite woman. This highlights the human tendency to focus on external differences rather than the character or actions of an individual. In a broader biblical context, it serves as a reminder of God's call to look beyond outward appearances and to value the heart and faithfulness of a person.

(1) And Miriam and Aaron spake against Moses.--Miriam appears to have been the leader in this insurrection against the authority of Moses. Her name occurs before that of Aaron, either as the nearer or as the more prominent subject; and the verb which is rendered "spake" is in the feminine gender. Moreover, the judgment which was inflicted (Numbers 12:10) fell upon Miriam, not upon Aaron. who seems to have yielded to the suggestions of Miriam, as he had previously done to the request of the Israelites in regard to the golden calf.

Because of the Ethiopian woman whom he had married.--Some suppose that the reference is to Zipporah, who may have been included amongst the Asiatic division of the Ethiopians, or Cushites (comp. Habakkuk 3:7, where the tents of Cushan, or Cush, are coupled with the curtains of Midian), and that the occasion of the opposition to Moses was the undue influence which he is supposed to have allowed Hobab and other members of Zipporah's family to exercise over him. This supposition, however, seems improbable on many accounts. The words, "for he had married an Ethiopian (or Cushite) woman," naturally point to some recent occurrence, not to one which had taken place more than forty years previously, and which is, therefore, very unlikely to have given occasion to the murmuring of Miriam and Aaron at this time. Moreover, the murmuring is expressly connected with the Cushite herself, not with any of the subsequent or incidental results of the marriage. It seems, therefore, much more probable that Zipporah was dead, and that Moses had married one of the African Cushites who had accompanied the Israelites in their march out of Egypt, or one of the Cushites who dwelt in Arabia, and who were found at this time in the neighbourhood of Sinai. A similar marriage had been contracted by Joseph, and such marriages were not forbidden by the Law, which prohibited marriage with the Canaanites (Exodus 34:16).

(1) because her name stands first;

(2) because the verb "spake" is in the feminine (יַתְּדַבֵּר, "and she said");

(3) because the ground of annoyance was a peculiarly feminine one, a mesalliance; . . .

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