Queen:
No explicit mention of queens is made till we read of the "queen of Sheba." The wives of the kings of Israel are not so designated. In Psa 45:9, the Hebrew for "queen" is not malkah, one actually ruling like the Queen of Sheba, but shegal, which simply means the king's wife. In 1Ki 11:19, Pharaoh's wife is called "the queen," but the Hebrew word so rendered (g'birah) is simply a title of honour, denoting a royal lady, used sometimes for "queen-mother" (1Ki 15:13; 2Ch 15:16). In Sgs 6:8, 9, the king's wives are styled "queens" (Heb. melakhoth).
In the New Testament we read of the "queen of the south", i.e., Southern Arabia, Sheba (Mat 12:42; Luk 11:31) and the "queen of the Ethiopians" (Act 8:27), Candace.
Queen:
kwen: The Bible applies this term:
(1) To the wife of a king ("queen consort") (malkah). In the Book of Esther it is the title given to Vashti (1:9) and Esther (2:22); compare So 6:8 f. Another Hebrew word for queen consort is gebhirah, literally "mistress" (compare 1Ki 11:19, the wife of Pharaoh; 2Ki 10:13, "the children of the king and the children of the queen"). In Ne 2:6 and Ps 45:9 we find the expression sheghal, which some trace back to shaghal, "to ravish," a rather doubtful derivation. Still another term is sarah, literally, "princess" (Isa 49:23). The Septuagint sometimes uses the word basilissa; compare Ps 45:9.
(2) To a female ruler or sovereign ("queen regnant"). The only instances are those of the queen (malkah) of Sheba (1Ki 10:1-13; compare 2Ch 9:1-12) and of Candace, the queen (basilissa) of the Ethiopians (Ac 8:27). In Mt 12:42 (compare Lu 11:31) Christ refers to the queen of the south (basilissa notou), meaning, of course, the queen of Sheba.
(3) To a heathen deity, melekheth ha-shamayim, "the queen of heaven" (Jer 7:18; 44:17 ).
(4) Metaphorically, to the city of Babylon (Rome) (Re 18:7): an expression denoting sovereign contempt and imaginary dignity and power.
Written by William Baur
Queen: The Wife of a King
1Ki 11:19
Queen: Crowned
Est 1:11; 2:17
Queen: Divorced
Est 1:10-22
Queen: Sits on the Throne with the King
Neh 2:6
Queen: Makes Feasts for the Women of the Royal Household
Est 1:9
Queen: Exerts an Evil Influence in Public Affairs
See JEZEBEL
Queen: Counsels the King
Dan 5:10-12
Queen: Of Sheba
Visits Solomon,
1Ki 10:1-13.
Queen: Candace
Of Ethiopia,
Act 8:27.
Queen: The Reigning Sovereign, Athaliah
See ATHALIAH
Queen: The Moon Was Called
"Queen of Heaven,"
Jer 7:18; 44:7-19, 25.
Worshiped,
See IDOLATRY
Queen:
the feminine of basileus, "a king," is used
(a) of the "Queen of Sheba," Mat 12:42; Luk 11:31; of "Candace," Act 8:27;
(b) metaphorically, of "Babylon," Rev 18:7.
Queen:
This title is properly applied to the queen‐mother, since in an Oriental household it is not the wife but the mother of the master who exercises the highest authority. Strange as such an arrangement at sight appears, it is one of the inevitable results of polygamy. An illustration of the queen‐mother's influence is given in 1 Kings 2:19, ff. The term is applied to Maachah (1 Kings 15:13; 2 Chronicles 15:16) and to Jezetiel (2 Kings 10:13) and to the mother of Jehoiachin or Jeconiah (Jeremiah 13:18 compare 2 Kings 24:12; Jeremiah 29:2).
Queen of Heaven:
(melekheth ha-shamayim, although there is another reading, mele'kheth, "worship" or "goddess"): Occurs only in two passages: Jer 7:18; 44:17-19,25, where the prophet denounces the wrath of God upon the inhabitants of Judah and Jerusalem who have given themselves up to the worship of the host of heaven. This is no doubt a part of the astral worship which is found largely developed among the Jews in the later period of their history in Canaan. It is first mentioned in 2Ki 17:16 as practiced by the men of the Northern Kingdom when Samaria had fallen and the ten tribes were being carried away into captivity. Moses is represented as warning the Israelites against the worship of the sun and moon and stars and all the host of heaven, practiced by the people of Canaan (De 4:19; 17:3) and the existence of such worship among the Canaanites and neighboring nations is attested from an early period (compare Job 31:26-28). The worship of the heavenly bodies was widely spread in the East and in Arabia; and the Babylonian pantheon was full of astral deities, where each divinity corresponded either to an astral phenomenon or to some circumstance or occurrence in Nature which is connected with the course of the stars (Jeremias, The Old Testament in the Light of the Ancient East, I, 100). From the prophets we gather that before the exile the worship of the host of heaven had become established among all classes and in all the towns of Israel (Jer ubi supra; Eze 8:16). In that worship the queen of heaven had a conspicuous place; and if, as seems probable from the cakes which were offered, she is to be identified with the Assyrian Ishtar and the Canaanite Astarte, the worship itself was of a grossly immoral and debasing character. That this Ishtar cult was of great antiquity and widely spread in ancient Babylonia may be seen from the symbols of it found in recent excavations (see Nippur, II, 236). How far the astral theorists like Winckler and Jeremias are entitled to link up with this worship the mourning for Josiah, the lamentations over Tammuz, the story of Jephthah's daughter, and even-the narrative of the misfortunes and the exaltation of Joseph, is questionable. But that the people of Judah in the days before the exile had given themselves over to the worst and vilest forms of heathen worship and incurred the grievous displeasure of Yahweh is made clear by the denunciation of the worship of the queen of heaven by Jeremiah.
Written by T. Nicol
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