Our historical revision, if correct, has completely revolutionized Egyptian18th Dynasty studies. Queen Hatshepsut, we have identified with (following Dr. Immanuel Velikovsky) the biblical Queen of Sheba. And we have also followed Dr. Ed (Ewald) Metzler in identifying her father, Thutmose I, with King David (and also with the “Pharaoh” of I Kings 9:16), archaeologically of Late Bronze I (following Dr. Bimson). This means that the 18th Dynasty was ‘Israelite’, as according to Dr. Metzler, with pharaoh Ahmose corresponding to the biblical Ahimaatz, whose daughter Achinoam (or Achinaam), Metzler concluded, must correspond to Ahmose’s daughter (of quite similar name meaning), Ahhotep. The latter married Amenhotep I, or King Saul (Metzler). It needs to be carefully noted that Hatshesput herself was not the daughter of this Ahhotep, but of an apparently non-royal woman, Ahmose. The latter I shall attempt to identify biblically in this article.
The Thutmosides, in turn, were David-ides. Hatshepsut had married the son of Thutmose I (or David), Thutmose II (i.e. Solomon), whilst Thutmose III, the biblical ‘Shishak’, was the son of Thutmose II (Solomon) by a concubine, Isis (or Aset).
I further concluded that Solomon was also Senenmut (Senmut), thought by some to have been ‘the real power behind the throne’ of Egypt during the time of Hatshepsut and Thutmose III (until the latter became fully independent due to the deaths of Senenmut and Hatshepsut), and that Hatshepsut/Sheba was also the beautiful young virgin and nurse to an ailing King David, Abishag, from Shunem. Hatshepsut is also considered by some revisionists (e.g. Hyam Maccoby) to have been the sister-bride of the Song of Solomon, which fits both Metzler’s view that she was the half-sister of Solomon, and my view that she was Abishag from Shunem (though some would prefer to render ‘Shunammite’ in the Song of Solomon, or Song of Songs, as ‘Shulammite’, i.e.‘of Solomon’). [Shunem was a very important place at this approximate time (see El-Amarna letters and perhaps also 2 Kings 4:8)].
Most recently I have wondered, if - in the light of a further conclusion of mine that Thutmose III may have been Nubian on his mother’s side, and hence was also the Kushite Neshi (Nehesy) who had led Hatshesput’s Punt expedition (thereby accounting for why Thutmose III himself seems to have taken so little part in this marvellous venture) - whether Solomon’s Egyptian bride, who describes herself as ‘I am black and beautiful’ (Song of Solomon 1:5), may also have had some Nubian blood in her veins. (See also note just below).
Whatever about that, I am now going to propose a further layer of identification to this most fascinating female personage, now as the biblical Tamar who was raped by her half-brother, Amnon, eldest son of King David.
Before that, though, just this note: I have found myself leaning towards a view favoured by Velikovsky, and strongly supported by some traditions, that ‘Sheba’ pertained to the queen’s name, rather than to her country or city (e.g. Sweeney) of origin/residence. However, I had forgotten about the suggestion of Dr. Eva Danelius (whose article I have never actually read) that ‘Sheba’ or ‘Seba’ (Saba) was also the name of a kingdom next to Ethiopia (i.e. Kush), that became known as Meroë in the days of Cambyses. The Bible in fact distinguishes the three: Egypt, Ethiopia and Seba (e.g. Isaiah 43:3). To identify this Seba as the home of the famous queen would be to add strength to the statement by Jesus Christ that she, ‘the Queen of the South’, had come ‘from the ends of the earth to hear the wisdom of Solomon’ (Luke 11:31), and it might also add weight to the supposition that she may have been black.
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