Understanding βασίλισσα (basilissa) Strong’s G938: The Royal Authority of Queens in Scripture and Their Prophetic Significance

Pronunciation Guide: bah-SEE-lis-sah (βασίλισσα)

Basic Definition

Strong’s G938: βασίλισσα (basilissa) refers to a female sovereign or queen, a woman who holds royal authority either through her own birthright or through marriage to a king. The term conveys not just title but the dignity, authority, and responsibilities associated with royal office. In biblical contexts, queens are portrayed as figures of significant political influence and spiritual impact, for better or worse.

Etymology and Morphology

• Part of Speech: Noun, feminine
• Root Word: βασιλεύς (basileus) meaning “king”
• Language Origin: Classical Greek
• Primary Usage: Historical narrative, prophetic literature, and teaching passages
• Derivation: Formed by adding the feminine suffix -ισσα to the masculine noun βασιλεύς

βασίλισσα Morphology:

• βασίλισσα (nominative singular) – a queen
• βασιλίσσης (genitive singular) – of a queen
• βασιλίσσῃ (dative singular) – to/for a queen
• βασίλισσαν (accusative singular) – queen (as direct object)
• βασίλισσαι (nominative plural) – queens
• βασιλισσῶν (genitive plural) – of queens

Origin & History

The term βασίλισσα developed as the feminine counterpart to βασιλεύς (king) in classical Greek. While the older form was βασίλεια, the -ισσα suffix became the standard way to form feminine titles in later Greek. This pattern mirrors other paired terms like ἱερεύς/ἱέρεια (priest/priestess) and προφήτης/προφῆτις (prophet/prophetess).

In classical Greek literature, Herodotus uses similar terminology when discussing foreign queens such as Artemisia of Halicarnassus. The Septuagint employs βασίλισσα when referring to prominent queens including the Queen of Sheba (3 Kingdoms 10:1, equivalent to 1 Kings 10:1) and Esther. The term gained particular significance in Hellenistic period literature, reflecting the increased political prominence of royal women in the post-Alexander world, such as the Ptolemaic queens of Egypt.

Expanded Definitions & Translation Options

• Royal Consort – A woman married to a king who shares in royal dignity
• Sovereign Queen – A female monarch ruling in her own right
• Influential Royal Figure – A woman with significant political or cultural authority associated with kingship
• Figurative Authority – Used metaphorically to represent powerful nations or spiritual entities

βασίλισσα Translation Options:

• Queen – The most common and straightforward translation, appropriate in most contexts
• Queen Mother – When referring to the mother of a king who holds special status and authority
• Sovereign – When emphasizing independent ruling authority
• Royal Consort – When emphasizing the relationship to a king
• Empress – When referring to queens of especially vast territories (though this is an anachronistic term for biblical contexts)

Biblical Usage

In the New Testament, βασίλισσα appears just four times and refers to two specific queens. The first reference occurs in Matthew 12:42 where Yeshua mentions “the queen of the South” who will rise up in judgment against the unbelieving generation. This same queen appears in the parallel passage in Luke 11:31. The other two occurrences refer to Candace, “queen of the Ethiopians” in Acts 8:27.

In the Septuagint, βασίλισσα is more frequent, appearing in narratives about royal women including the Queen of Sheba and Queen Esther, as well as in prophetic and poetic contexts such as Psalm 45, which speaks of the royal bride at the king’s right hand, prefiguring the relationship between the Messiah and His bride, the Church.

• “The queen of the South will rise up in the judgment with this generation and condemn it, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a greater than Solomon is here.” Matthew 12:42
• “The queen of the South will rise up in the judgment with the men of this generation and condemn them, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a greater than Solomon is here.” Luke 11:31
• “And behold, a man of Ethiopia, a eunuch of great authority under Candace the queen of the Ethiopians, who had charge of all her treasury, and had come to Jerusalem to worship” Acts 8:27
• “Kings’ daughters are among Your honorable women; At Your right hand stands the queen [βασίλισσα] in gold from Ophir.” Psalm 45:9 (Septuagint 44:10)

Cultural Insights

The role of the queen (βασίλισσα) in ancient Near Eastern cultures varied significantly from modern conceptions of royal consorts. In many kingdoms, including those of Israel and Judah, the position of queen mother (Hebrew: גְּבִירָה, gebirah) often carried more influence than that of the king’s wife. This explains the prominence of figures like Bathsheba and Athaliah in biblical narratives. The queen mother served as an advisor and sometimes regent, with her own court and significant political power.

The Queen of Sheba’s visit to Solomon represents a diplomatic mission between sovereign powers rather than mere curiosity. As βασίλισσα of a wealthy trading nation (likely in modern Yemen or Ethiopia), she would have approached Solomon as an equal, bringing lavish gifts as part of negotiating trade agreements. Her recognition of Solomon’s wisdom and acknowledgment of יהוה (Yahweh) made her visit spiritually significant beyond politics, which is why Yeshua references her positively in contrast to the unbelieving religious leaders of His day.

Candace (mentioned in Acts 8:27) was actually a dynastic title rather than a personal name, similar to “Pharaoh” or “Caesar.” For several centuries, the kingdom of Meroe (in modern Sudan) was ruled by a succession of powerful queens who all bore the title “Kandake” (Candace), indicating a culture where female sovereignty was established and respected, quite unusual in the ancient world.

Theological Significance

The biblical references to βασίλισσα carry significant theological weight, particularly in how Yeshua employs the example of the Queen of Sheba. By raising her as a witness against the unbelieving generation, He establishes an important principle: those with less spiritual privilege who respond faithfully will judge those with greater privilege who reject divine truth. The Queen of Sheba, a Gentile ruler from “the ends of the earth,” recognized the wisdom given to Solomon by God, while the religious leaders of Israel failed to recognize the very presence of God incarnate among them—”one greater than Solomon.”

The Ethiopian eunuch’s service to Queen Candace in Acts 8 becomes part of God’s providential plan to spread the Gospel to Africa. This high official, returning from worshiping in Jerusalem, becomes one of the first Gentile converts after Philip explains Isaiah’s prophecy about the Messiah. This narrative demonstrates how God’s sovereign purpose worked through political structures—including the authority of a βασίλισσα—to fulfill the promise that the good news would reach “the ends of the earth.”

In prophetic imagery, particularly in Revelation, the concept of βασίλισσα takes on additional dimensions. The false claim “I sit as a queen” by Babylon (Revelation 18:7) reveals the arrogance of worldly power structures that set themselves against God’s kingdom. This contrasts sharply with the true Bride of the Messiah, who receives her royal status not through self-exaltation but through the gracious invitation of the King of Kings.

Personal Application

When we consider the biblical portrait of βασίλισσα, we are reminded that true authority comes with responsibility. The Queen of Sheba sought wisdom and recognized it when she found it, even traveling great distances and bearing significant costs. In our spiritual journey, we too must be willing to seek God’s wisdom regardless of the cost or distance, recognizing that in Yeshua we have access to wisdom far greater than Solomon’s.

The Ethiopian eunuch’s story connected to Queen Candace reminds us that God’s plan of salvation crosses all cultural, political, and social boundaries. No matter our position—whether serving or being served, ruling or being ruled—we all stand equally in need of the Gospel’s transforming power. Like this royal official, we should approach Scripture with humility and openness, ready to be guided to deeper understanding by the Holy Spirit, often working through others who can help us interpret God’s Word.

Related Words

• βασιλεύς (basileus) – king; the masculine equivalent and root word of βασίλισσα, referring to a male sovereign ruler. The fundamental difference is in gender and cultural expectations of rulership. See G935
• βασιλεία (basileia) – kingdom, reign, rule; refers to the territory, people, or sovereignty associated with a king or queen. While βασίλισσα focuses on the person holding royal authority, βασιλεία emphasizes the domain or exercise of that authority. See G932
• βασιλεύω (basileuo) – to rule, reign as king or queen; the verbal form expressing the action of exercising royal authority. Unlike βασίλισσα which is a title, this term describes the function of ruling. See G936
• βασιλικός (basilikos) – royal, belonging to a king; an adjective describing something associated with royalty. This term relates to βασίλισσα by describing the qualities or possessions that would characterize a queen’s status. See G937
• ἄρχουσα (archousa) – female ruler, one having authority; a more general term for a woman in authority that isn’t limited to royal contexts. The distinction from βασίλισσα is that it can apply to non-royal leadership positions. See G758 (related to ἄρχων)

Did You Know?

• The historical Candace (Kandake) mentioned in Acts was part of a line of warrior queens who ruled the Kushite kingdom of Meroe. Archaeological evidence shows these queens were depicted in royal art as robust figures, often in the act of conquering enemies. Some were buried with weapons and were represented in sculptures with the physique of a warrior, challenging our modern assumptions about gender roles in ancient royal courts.
• The Queen of Sheba’s visit to Solomon has become foundational to Ethiopian national identity and religious tradition. The Ethiopian Orthodox Church maintains that their royal line descended from a son born to Solomon and the Queen of Sheba (whom they name Makeda). This tradition is preserved in their national epic, the Kebra Nagast (“Glory of Kings”), which describes how the Ark of the Covenant was brought to Ethiopia. While not supported by biblical evidence, this tradition demonstrates the profound impact of this βασίλισσα on religious and cultural identity.
• The term βασίλισσα continues in modern Greek, where it still means “queen.” However, it has taken on additional meanings in contemporary usage, including “queen bee” in apiculture and can be used figuratively for a woman who excels in her field or dominates a social setting. This evolution mirrors how we use royal terminology metaphorically in English to describe excellence or supremacy in various domains.

Remember This

βασίλισσα reminds us that God’s kingdom transcends human power structures—recognizing divine wisdom and authority, like the Queen of Sheba did, matters more than any earthly throne or crown we might possess or pursue.