Cushan
VIEW:39 DATA:01-04-2020
blackness
(same as Cush, Cushi, Ethiopians)
Hitchcock's Bible Names Dictionary
CUSHAN (Hab_3:7) = Arabian (?) Cush (wh. see).
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
Cu'shan. (blackness). Hab_3:7. Possibly the same as Cushan-rishathaim, (Authorized Version, Chushan-rishathaim), king of Mesopotamia. Jdg_3:8; Jdg_3:10.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
kūshan: In the psalm of Habakkuk (Hab_3:7) ?the tents of Cushan? are mentioned in an individualizing description of the effects of a theophany. Parallel is the phrase ?the curtains of the land of Midian.? Septuagint renders Cushan, כּוּשׁן, kūshān, by Αἰθιόπων, Aithiópōn, reading perhaps כּוּשׁים, kūshı̄m, or כּוּשׁין, kūshı̄n (כּוּשׁן, kūshin). The context indicates that the same land or people is intended as the Old Testament elsewhere calls Cush, yet vaguely and not in any strict geographical usage that would limit it to Africa.
International Standard Bible Encyclopedia
PRINTER 1915.
Cushan
(Heb. Kushan', כּוּשָׁן). ; Sept. Αἰθίοπες; Vulg. AEthiopia), usually regarded as a prolonged or poetic form (Hab_3:7) of the name of the land of CUSH SEE CUSH (q.v.), but perhaps rather the same as Cushanrishtthain, (A.V. Chushan-), king of Mesopotamia (Jdg_3:8; Jdg_3:10). The order of events alluded to by the prophet seems to favor this supposition. First he appears to refer to former acts of divine favor (Jdg_3:2); he then speaks of the wonders at the giving of the Law, God came from Teman, and the Holy One from Mount Paran; and he adds, I saw the tents of Cushan in affliction: [and] the tent-curtains of the land of Midian did tremble, as thou, h referring to the fear of the enemies of Israel at the manifestations of God's favor for his people. Chushan-rishathaim, the first recorded oppressor of the days of the Judges, may have been already reigning at the time of the entrance into Palestine. The Midianites, certainly allied with the Moabites at that time, feared the Israelites, and plotted against them (Numbers 22-25); and it is noticeable that Balaam was sent for from Aram (Num_23:7), perhaps the Aram-naharaim of the oppressor. Habakkuk afterwards alludes to the crossing of Jordan or the Red Sea, or both (Num_23:8-10; Num_23:15), to the standing still of the sun and moon (11), and apparently to the destruction of the Canaanites (12, 13, 14). Smith, s.v. There is, however, good reason for the supposition that Cushan here stands for an Asiatic Cush (see Meth. Quar. Rev. Jan. 1861, p. 81), as it is named in connection with Midian (q.v.). Delitzsch (Der Prophet Habakuk, Leips. 1843, p. 159), who admits only the African Cush, holds that its mention along with Midian is intended to show how places so far removed from each other were equally affected by the theophany; but this is exceedingly strained, and at variance with the parallelism of the passage. SEE CHUSHAN-RISHATHAIM.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
(same as Cush, Cushi, Ethiopians)
Hitchcock's Bible Names Dictionary
CUSHAN (Hab_3:7) = Arabian (?) Cush (wh. see).
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
Cu'shan. (blackness). Hab_3:7. Possibly the same as Cushan-rishathaim, (Authorized Version, Chushan-rishathaim), king of Mesopotamia. Jdg_3:8; Jdg_3:10.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
kūshan: In the psalm of Habakkuk (Hab_3:7) ?the tents of Cushan? are mentioned in an individualizing description of the effects of a theophany. Parallel is the phrase ?the curtains of the land of Midian.? Septuagint renders Cushan, כּוּשׁן, kūshān, by Αἰθιόπων, Aithiópōn, reading perhaps כּוּשׁים, kūshı̄m, or כּוּשׁין, kūshı̄n (כּוּשׁן, kūshin). The context indicates that the same land or people is intended as the Old Testament elsewhere calls Cush, yet vaguely and not in any strict geographical usage that would limit it to Africa.
International Standard Bible Encyclopedia
PRINTER 1915.
Cushan
(Heb. Kushan', כּוּשָׁן). ; Sept. Αἰθίοπες; Vulg. AEthiopia), usually regarded as a prolonged or poetic form (Hab_3:7) of the name of the land of CUSH SEE CUSH (q.v.), but perhaps rather the same as Cushanrishtthain, (A.V. Chushan-), king of Mesopotamia (Jdg_3:8; Jdg_3:10). The order of events alluded to by the prophet seems to favor this supposition. First he appears to refer to former acts of divine favor (Jdg_3:2); he then speaks of the wonders at the giving of the Law, God came from Teman, and the Holy One from Mount Paran; and he adds, I saw the tents of Cushan in affliction: [and] the tent-curtains of the land of Midian did tremble, as thou, h referring to the fear of the enemies of Israel at the manifestations of God's favor for his people. Chushan-rishathaim, the first recorded oppressor of the days of the Judges, may have been already reigning at the time of the entrance into Palestine. The Midianites, certainly allied with the Moabites at that time, feared the Israelites, and plotted against them (Numbers 22-25); and it is noticeable that Balaam was sent for from Aram (Num_23:7), perhaps the Aram-naharaim of the oppressor. Habakkuk afterwards alludes to the crossing of Jordan or the Red Sea, or both (Num_23:8-10; Num_23:15), to the standing still of the sun and moon (11), and apparently to the destruction of the Canaanites (12, 13, 14). Smith, s.v. There is, however, good reason for the supposition that Cushan here stands for an Asiatic Cush (see Meth. Quar. Rev. Jan. 1861, p. 81), as it is named in connection with Midian (q.v.). Delitzsch (Der Prophet Habakuk, Leips. 1843, p. 159), who admits only the African Cush, holds that its mention along with Midian is intended to show how places so far removed from each other were equally affected by the theophany; but this is exceedingly strained, and at variance with the parallelism of the passage. SEE CHUSHAN-RISHATHAIM.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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