"Solomon Who is Greater Than David" Solomon's Succession in 1 Kings I-II in the Light of the Inscription of Kilamuwa, King of Y’Dy-Śam’Al

The title g e bîrâ in the Hebrew Bible has been discussed in terms of a cultic role, a political role, and as a title accorded to royal women who influenced the politics of Israel and Judah through their strong personalities. This article reviews the ancient Near Eastern documents that refer to the political influence of the queen or queen mother in the royal court. It then reviews documentation from the households of the royal family of the Ottoman Empire as a means of further supporting the argument that the title g e bîrâ in the Hebrew Bible refers to a woman who is fulfilling a particular role in the polygynous royal harem. With the role of the g e bîrâ defined, it is then argued that in 1 Kings 1-2, Bat-Sheba fulfills the role of the ancient Near Eastern g e bîrâ.Biblical scholars have puzzled over the meaning of the term (g e bîrâ) as a title for royal women in the Hebrew Bible. The word occurs with reference to four royal women: Tahpenes, wife of Haddad the Egyptian Pharaoh (1 Kgs 11.19); Maacah, mother of Kings Abijah and Asa of Judah (1 Kgs 15.13; 2 Chron. 15.16); Jezebel of Israel (2 Kgs 10.13); and Nehusta, the mother of King Jehoiachin (Jer. 13.18; 29.2). In each case, the term appears without explanation, suggesting that it was readily recognized by the audience.

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"Solomon Who is Greater Than David" Solomon's Succession in 1 Kings I-II in the Light of the Inscription of Kilamuwa, King of Y’Dy-Śam’Al

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The Politics of the Royal Harem and the Case of Bat-Sheba

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