The queen of
The use of the term ḥiddot or "riddles" (I Kings 10:1), an Aramaic loanword whose shape points to a sound shift no earlier than the sixth century B.C., indicates a late origin for the text. Since there is no mention of the fall of
Virtually all modern scholars agree that
The alphabetic inscriptions from
The queen's visit could have been a trade mission. Early South Arabian trade with
Christian scriptures mention a "queen of the South", who "came from the uttermost parts of the earth", i.e. from the extremities of the then known (Christian) world, to hear the wisdom of Solomon (Mt. 12:42; Lk. 11:31).
A mystical interpretation of the biblical Song of Songs, or Canticles, which was theorized to provide a literal basis for the speculations of the allegorists, makes its first appearance in the works of Origen, who wrote a voluminous commentary on the Canticles. In his commentary, Origen identified the female speaker, or "bride" with the "Queen of the South" of the Gospels, that is, the Queen of Sheba, who is assumed to have been Ethiopian. Other scholars have proposed that the couple in the book are Solomon and Pharaoh's daughter, and their marriage, or, alternatively, Solomon's marriage with an Israelitish woman, the Shulamite. The former was the favorite opinion of the mystical interpreters to the end of the 18th century; the latter has been favored since its introduction by John Mason Good in 1803.[
According to legend, the Queen of Sheba brought to Solomon the self-same gifts which the Magi would later bring to the Christ child.
During the Middle Ages, Christians sometimes identified the queen of
The Old Testament has held special significance for African Christians. Many identify with the Old Testament and its rituals (such as sacrifice) and this sometimes has brought them into conflict with missionaries who emphasized the Christian values and practices based on the New Testament and European cultural norms. Africans want to embrace the Old Testament literally – such as its marriage customs and its emphasis on community – and find inspiration and sustenance in the Exodus theme of liberation (J. Mbiti, "African Christians and the Jewish Religion", in: Christian Attitudes on Jews and Judaism (October 1977), 1–4).
In the Quran, the queen is simply the "queen of the sabaa'". The story is partially similar to the Bible and other Jewish sources. the Hoopoe [a talking bird that speaks prophecy] brought the news to King Solomon about saba and that he found a woman who was the "Queen of sabaa" with her people worshipping the sun(27,21-23),Solomon sent a message with the whoopoe to command them to come to him as Muslims(27,28)the Queen asked her people for advice then sent a present to Solomon which he refused to accept and sent back with her messengers, whereupon she appeared before him. Before the queen had arrived, Solomon had got her throne to his palace with the help of one who had knowledge of the book. She could not fully recognize the throne, which had been disguised. she was invited to Enter "As-Sarh" (a glass surface with water underneath it or a palace): but when she saw it, she thought it was a pool, and she (tucked up her clothes) uncovering her legs. and finally accepted the faith of Solomon. (27, 44). The full story in Quran,is in 27-Surat Alnaml, verses 15-44.
Muslim commentators (Tabari, Zamakhshari, Baydawi) supplement the story at various points. Using the "Israelite literature" from Jews converts as reference;The Queen's name, not mentioned in Quran, is given as Bilkis, probably derived from Greek παλλακίς or the Hebraised pilegesh, "concubine". The demons at Solomon's Court, afraid that the King may marry Bilkis, spread the rumour that the Queen has hairy legs and the foot of an ass. Hence Solomon's ruse of constructing a glass floor which the Queen mistakes for water thus causing her to lift her skirts. Solomon then commands his demons to prepare a special depilatory to remove the disfiguring hair. According to some he then married the Queen, while other traditions assert that he gave her in marriage to a tubba of Hamdan.
Although the Quran have preserved the earliest literary reflection of the complete Queen of Saba story, there is no doubt that some of its commentators' narrative is derived from Jewish sources Midrash.
Bible stories of the Queen of Sheba and the ships of Ophir served as a basis for legends about the Israelites traveling in the Queen of Sheba's entourage when she returned to her country to bring up her child by Solomon. There is a Muslim tradition that the first Jews arrived in