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Queen of Sheba
The Queen of Sheba, named Bilqis in Arabic and Makeda in Geʽez, is a figure first mentioned in the Hebrew Bible. In the original story, she brings a caravan of valuable gifts for Solomon, the fourth King of Israel and Judah. This account has undergone extensive elaborations in Judaism, Ethiopian Christianity, and Islam. It has consequently become the subject of one of the most widespread and fertile cycles of legends in West Asia and Northeast Africa, as well as in other regions where the Abrahamic religions have had a significant impact.
Modern historians and archaeologists identify Sheba as one of the South Arabian kingdoms, which existed in modern-day Yemen. However, because no trace of her has ever been found, the Queen of Sheba's existence is disputed among historians.
The Queen of Sheba (Hebrew: מַלְכַּת שְׁבָא, romanized: Malkaṯ Šəḇāʾ, in the Hebrew Bible; Koine Greek: βασίλισσα Σαβά, romanized: basílissa Sabá, in the Septuagint; Syriac: ܡܠܟܬ ܫܒܐ;[romanization needed] Ge'ez: ንግሥተ ሳባ, romanized: Nəgśətä Saba), whose name is not stated, came to Jerusalem "with a very great retinue, with camels bearing spices, and very much gold, and precious stones" (1 Kings 10:2). "Never again came such an abundance of spices" (10:10; 2 Chronicles 9:1–9) as those she gave to Solomon.
The use of the term ḥiddot or 'riddles' (1 Kings 10:1), an Aramaic loanword, indicates a late origin for the text.
Sheba was quite well known in the classical world. Sheba and Seba are differentiated at some points in the Bible, but not in indigenous inscriptions.
Although there are still no inscriptions found from South Arabia that furnish evidence for the Queen of Sheba herself, South Arabian inscriptions do mention a South Arabian queen (mlkt, Ancient South Arabian: 𐩣𐩡𐩫𐩩). And in the north of Arabia, Assyrian inscriptions repeatedly mention Arab queens.
The queen's visit could have been a trade mission. A recent theory suggests that the Ophel inscription in Jerusalem was written in the Sabaic language and that the text provides evidence for trade connections between ancient South Arabia and the Kingdom of Judah during the 10th century BC.
The ancient Sabaic Awwām Temple, known in folklore as Maḥram ("the Sanctuary of") Bilqīs, was excavated by archaeologists; no evidence was found relating to the Queen of Sheba. Another Sabean temple, the Barran Temple (Arabic: معبد بران), is also known as the 'Arash Bilqis' ("Throne of Bilqis"), which like the nearby Awwam Temple was also dedicated to the god Almaqah, but the connection between the Barran Temple and Sheba has not been established archaeologically either.
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Queen of Sheba
The Queen of Sheba, named Bilqis in Arabic and Makeda in Geʽez, is a figure first mentioned in the Hebrew Bible. In the original story, she brings a caravan of valuable gifts for Solomon, the fourth King of Israel and Judah. This account has undergone extensive elaborations in Judaism, Ethiopian Christianity, and Islam. It has consequently become the subject of one of the most widespread and fertile cycles of legends in West Asia and Northeast Africa, as well as in other regions where the Abrahamic religions have had a significant impact.
Modern historians and archaeologists identify Sheba as one of the South Arabian kingdoms, which existed in modern-day Yemen. However, because no trace of her has ever been found, the Queen of Sheba's existence is disputed among historians.
The Queen of Sheba (Hebrew: מַלְכַּת שְׁבָא, romanized: Malkaṯ Šəḇāʾ, in the Hebrew Bible; Koine Greek: βασίλισσα Σαβά, romanized: basílissa Sabá, in the Septuagint; Syriac: ܡܠܟܬ ܫܒܐ;[romanization needed] Ge'ez: ንግሥተ ሳባ, romanized: Nəgśətä Saba), whose name is not stated, came to Jerusalem "with a very great retinue, with camels bearing spices, and very much gold, and precious stones" (1 Kings 10:2). "Never again came such an abundance of spices" (10:10; 2 Chronicles 9:1–9) as those she gave to Solomon.
The use of the term ḥiddot or 'riddles' (1 Kings 10:1), an Aramaic loanword, indicates a late origin for the text.
Sheba was quite well known in the classical world. Sheba and Seba are differentiated at some points in the Bible, but not in indigenous inscriptions.
Although there are still no inscriptions found from South Arabia that furnish evidence for the Queen of Sheba herself, South Arabian inscriptions do mention a South Arabian queen (mlkt, Ancient South Arabian: 𐩣𐩡𐩫𐩩). And in the north of Arabia, Assyrian inscriptions repeatedly mention Arab queens.
The queen's visit could have been a trade mission. A recent theory suggests that the Ophel inscription in Jerusalem was written in the Sabaic language and that the text provides evidence for trade connections between ancient South Arabia and the Kingdom of Judah during the 10th century BC.
The ancient Sabaic Awwām Temple, known in folklore as Maḥram ("the Sanctuary of") Bilqīs, was excavated by archaeologists; no evidence was found relating to the Queen of Sheba. Another Sabean temple, the Barran Temple (Arabic: معبد بران), is also known as the 'Arash Bilqis' ("Throne of Bilqis"), which like the nearby Awwam Temple was also dedicated to the god Almaqah, but the connection between the Barran Temple and Sheba has not been established archaeologically either.
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