さらばラバウル、ガダルカナル、ソロモン諸島、ソロモン王の洞窟、オフィール、シバの女王・・・・（11）

 「さらばラバウル・・・」各記事へリンク

 （1）・・・戦時中の思い出
（2）・・・ソロモン王の洞窟第2章
（3）・・・イスラエルとはどんな国 - ウィキペディア
（4）、（5）、（6）・・・ソロモン王の洞窟や旧約聖書にある「オフィール」とは - ウィキペディア　
（7）・・・機械翻訳の泣き所
（8）・・・イスラエルの民謡や有名な曲
（9）・・・シバの女王 - ウィキペディア（日本語版）
（10）、（11）、（12）・・シバの女王 - ウィキペディア（英語版）
（13）、（14）・・シバの女王 - ウィキペディア（ヘブライ語版）
（15）・・現代ヘブライ語とはどんな言葉 - ウィキペディア
（16）・・聖書ヘブライ語とはどんな言葉 - ウィキペディア
目次・・・（1）～（16）

シバの女王 

フリー百科事典『ウィキペディア（Wikipedia）』の英語版

http://en.wikipedia.org/wiki/Queen_of_Sheba

• Christian interpretations

Christian interpretations of the scriptures mentioning the Queen of Sheba in the Hebrew Bible, typically have emphasized both the historical and metaphorical values in the story. The account of the Queen of Sheba is thereby interpreted by Christians as being both a metaphor and an analogy: the Queen's visit to Solomon has been compared to the metaphorical marriage of the Church to Christ where Solomon is the anointed one or the messiah and Sheba represents a Gentile population submitting to the messiah; the Queen of Sheba's chastity has also been depicted as a foreshadowing of the Virgin Mary; and the three gifts that she brought (gold, spices and stones) have been seen as analogous to the gifts of the Magi (gold, frankincense and myrrh). The latter is emphasized as being consistent with a passage from Isaiah 60:6; And they from Sheba shall come: they shall bring forth gold and incense; and they shall show forth the praises of the Lord.^[21] This last connection is interpreted^[who?] as relating to the Magi, the learned astronomers of the East who saw a new star and set off on a journey to find a new ruler connected to the new star, that led them to Bethlehem.

Medieval depictions

Medieval depiction of the Queen of Sheba from Prague, Bohemia

Art in the Middle Ages depicting the visit of the Queen of Sheba includes the Portal of the Mother of God at the 13th century Amiens Cathedral, which is included as an analogy as part of a larger depiction of the gifts of the Magi.^[22] The 12th century cathedrals at Strasbourg, Chartres, Rochester and Canterbury include artistic renditions in such elements as stained glass windows and doorjamb decorations.^[21] Likewise of Romanesque art, the enamel depiction of a black woman at Klosterneuburg Monastery.^[23]

「さらばラバウル・・・」各記事へリンク

 （1）・・・戦時中の思い出
（2）・・・ソロモン王の洞窟第2章
（3）・・・イスラエルとはどんな国 - ウィキペディア
（4）、（5）、（6）・・・ソロモン王の洞窟や旧約聖書にある「オフィール」とは - ウィキペディア　
（7）・・・機械翻訳の泣き所
（8）・・・イスラエルの民謡や有名な曲
（9）・・・シバの女王 - ウィキペディア（日本語版）
（10）、（11）、（12）・・シバの女王 - ウィキペディア（英語版）
（13）、（14）・・シバの女王 - ウィキペディア（ヘブライ語版）
（15）・・現代ヘブライ語とはどんな言葉 - ウィキペディア
（16）・・聖書ヘブライ語とはどんな言葉 - ウィキペディア
目次・・・（1）～（16）

 

Renaissance account

Renaissance relief of the Queen of Sheba meeting Solomon - gate of Florence Baptistry

Boccaccio's On Famous Women (Latin: De Mulieribus Claris) follows Josephus in calling the Queen of Sheba, Nicaula. Boccaccio goes on to explain that not only was she the Queen of Ethiopia and Egypt, but also the queen of Arabia. She also is related to have had a grand palace on "a very large island" called Meroe, located someplace near the Nile river, "practically on the other side of the world." From there Nicaula crossed the deserts of Arabia, through Ethiopia and Egypt and up the coast of the Red Sea, to come to Jerusalem to see "the great King Solomon".^[24]

Christine de Pizan's The Book of the City of Ladies continues the convention of calling the Queen of Sheba, Nicaula. Piero della Francesca's frescoes in Arezzo (ca 1466) on the Legend of the True Cross, contain two panels on the visit of the Queen of Sheba to Solomon. The legend links the beams of Solomon's palace (adored by Queen of Sheba) to the wood of the crucifixion. The Renaissance continuation of the metaphorical view of the Queen of Sheba as an analogy to the gifts of the Magi also is clearly evident in the Triptych of the Adoration of the Magi (c. 1510), by Hieronymus Bosch. Bosch chooses to depict a scene of the Queen of Sheba and Solomon in an ornately decorated collar worn by one of the Magi.^[25]

Christopher Marlowe's Doctor Faustus refers to the Queen of Sheba as Saba, when Mephistopheles is trying to persuade Faustus of the wisdom of the women with whom he supposedly shall be presented every morning.^[26]

Recent scholarship

A team of researchers funded by the American Foundation for the Study of Man (AFSM) and led by University of Calgary archaeology professor, Dr. Bill Glanzman, has been working to "unlock the secrets of a 3,000-year-old temple in Yemen." "We have an enormous job ahead of us," said Glanzman in 2007. "Our first task is to wrest the sanctuary from the desert sands, documenting our findings as we go. We're trying to determine how the temple was associated with the Queen of Sheba, how the sanctuary was used throughout history and how it came to play such an important role in Arab folklore."^[27]

Recent genome research by Luca Pagani of the Wellcome Trust Sanger Institute suggests that a non-African component of present-day Ethiopian people has much in common with people of the area around Syria, and that the introduction of that Syrian genetic component took place approximately 3,000 years ago. Newscientist.com reported "The meeting between the queen and Solomon remains a story, but the populations they came from did meet around that time, says Pagani" (the main researcher).

 「さらばラバウル・・・」各記事へリンク

 （1）・・・戦時中の思い出
（2）・・・ソロモン王の洞窟第2章
（3）・・・イスラエルとはどんな国 - ウィキペディア
（4）、（5）、（6）・・・ソロモン王の洞窟や旧約聖書にある「オフィール」とは - ウィキペディア　
（7）・・・機械翻訳の泣き所
（8）・・・イスラエルの民謡や有名な曲
（9）・・・シバの女王 - ウィキペディア（日本語版）
（10）、（11）、（12）・・シバの女王 - ウィキペディア（英語版）
（13）、（14）・・シバの女王 - ウィキペディア（ヘブライ語版）
（15）・・現代ヘブライ語とはどんな言葉 - ウィキペディア
（16）・・聖書ヘブライ語とはどんな言葉 - ウィキペディア
目次・・・（1）～（16）