'Our Lady' comes from Judaism; the Collyridians; sacrifice is the line between honour and worship (Chapter 4 · 4.3 Mother of "God with Us")	'Our Lady' is Greek kyria, a royal 'Lady,' the queen. 'Mary is Our Lady… because Jesus actually is king of the universe — not because ancient Christians sold out to paganism. There was no need to borrow the idea of a queen from paganism, since they had already gotten it from Judaism.' The Catechism's summary of the Assumption calls her 'exalted by the Lord as Queen over all things' (CCC 966, in the words of Lumen Gentium 59, which builds on Pius XII's 1950 definition). The one recorded group who did worship Mary, the Collyridians, offered her the sacrificial loaf (kollyra) of the Eucharist, and Epiphanius condemned them with the very Jeremiah passage the Baptist pastor used on Pitre: 'Mary is to be held in honor, but the Lord is to be worshiped!' The criterion is sacrifice: in ancient Judaism and Christianity 'the essence of worship was sacrifice'; honour, petition and praise can all be given to humans. Protestants, whose worship is doxology without sacrifice, therefore read Catholic praise of Mary as idolatry — 'one of the main reasons' the two sides talk past each other.	catena::topic-queenship-of-mary
'Throne,' not 'seat' — kisse' and thronos in 1 Kings 2:19, and the Bathsheba reversal (Chapter 4 · 4.1 The Queen Mother in Ancient Israel)	Some English versions say Solomon had a 'seat' brought for his mother. The Hebrew is kisse', the Greek thronos — 'the exact same word used in the previous verse to describe Solomon's throne.' 'It is hard to overestimate the significance of this passage.' Pitre also sets it beside 1 Kings 1: while David lived, Bathsheba bowed and did obeisance to the king and called him 'my lord'; once her son reigns 'the roles are reversed' — the king rises, bows to her, and enthrones her at his right hand. The obvious implication is that the king's mother, not his wife, is queen.	catena::topic-queenship-of-mary
A kingdom needs a queen — the four marks of the gebirah (Chapter 4 · 4.0 Opening)	The gospel is the arrival of a kingdom — 'the empire of God' — and God promised David a throne 'for ever.' Jesus is not only a new Adam and a new Moses but a new David, so the question follows: 'If Jesus is the new Davidic king, then who is the new queen?' Pitre answers from the Old Testament's portrait of the queen mother (gebirah, 'great lady') under four heads: the queen is the king's mother, not his wife; she reigns with the king; she is a powerful intercessor; and she appears in the prophecies of the future king. He then imagines first-century Jewish women asking not only 'Who will be the mother of the Messiah?' but 'Who will be the new queen mother?'	catena::topic-queenship-of-mary
Elder Elizabeth honours younger Mary; 'my Lord' is a Davidic — and perhaps divine — title (Chapter 4 · 4.2 Mary the New Queen)	Elizabeth is Mary's older kinswoman, and 'it would have been unheard of for an older relative to honor a younger cousin in this way — unless of course the younger person was royalty.' Her words, 'the mother of my Lord,' echo the court's address to the Davidic king as 'my lord' (2 Samuel 24:21; Psalm 110:1). Pitre then cites the Jewish scholar Amy-Jill Levine, who takes kyrios here as a divine title: 'Mary is not just the mother of the messianic king; she is also the mother of the divine Lord.' The Theotokos section later in the chapter rests on this.	catena::topic-queenship-of-mary
In David's kingdom, who was the queen — and why? (Chapter 4 · 4.1 The Queen Mother in Ancient Israel)	Not the king's wife (kings had many) but the king's mother — the gebirah, 'great lady.' Solomon rose, bowed, and set Bathsheba on a throne (Hebrew kisse', the very word used of Solomon's own throne in the previous verse — 'seat' in some translations undersells it, p 69) at his right hand, and she carried petitions to him. Almost every king of Judah is introduced with the name of his mother (p 75).	catena::topic-queenship-of-mary
Is calling Mary 'Queen of Heaven' the pagan idolatry Jeremiah condemned? (Chapter 1 · 1.2 The Queen of Heaven?)	This is the objection with which the book opens: a Baptist pastor challenged Pitre with Jeremiah's 'queen of heaven' (pp 11–12). The queen of heaven Jeremiah denounces was a goddess whom Israelites worshiped with cakes, incense and drink offerings — a false deity given the sacrifice due to God alone (Pitre does not name the goddess). Mary's queenship is a wholly different thing: the Davidic office of the queen mother (gebirah), a human mother honored as intercessor, never worshiped as a goddess — the answer chapter 4 develops, where Epiphanius himself turns Jeremiah's verse against those who offered sacrifice to Mary (p 88).	catena::topic-queenship-of-mary
Mary's name in Matthew's genealogy is the queen-mother formula; Joseph 'son of David' makes her a royal wife (Chapter 4 · 4.2 Mary the New Queen)	Why is a woman named at the end of a royal genealogy, when 'Hebrew women were not usually included'? Because in the Jewish Scriptures one kind of woman is always named when a king comes to the throne: his mother. 'Almost every time a new king begins to reign, the name of his royal mother is given' (1 Kings 14:21; 15:1–2; 2 Kings 8:25–26, and on through the kings of Judah). Matthew's 'Joseph the husband of Mary, of whom was born Jesus' follows the formula. And Matthew 1:18–23 identifies Joseph as 'son of David' and Mary as mother of Immanuel: 'As the legal wife of Joseph the son of David and the mother of Immanuel, from an ancient Jewish perspective, Mary is the royal queen mother.'	catena::topic-queenship-of-mary
The Magnificat is throne language (Chapter 4 · 4.2 Mary the New Queen)	Three observations. When Mary says God 'exalted those of low degree,' she is 'referring first and foremost to herself,' having just spoken of 'the low estate of his handmaiden' — 'Mary is the personal embodiment of the poor and the lowly in Israel.' 'He has put down the mighty from their thrones' 'is royal language. It is kings and queens who sit on thrones, and when they are put down from their thrones, others must take their place.' And 'all generations will call me blessed' echoes Psalm 45:17, where the king's name is celebrated in all generations. So the Magnificat implies 'that both she and her son have been exalted to sit upon the thrones of the Davidic king and his mother.'	catena::topic-queenship-of-mary
The crown of twelve stars, Revelation 12 built on Isaiah 7, and a heavenly king implies a heavenly queen (Chapter 4 · 4.2 Mary the New Queen)	A crown in antiquity was 'one of the symbols of royal identity and authority,' and this one is of twelve stars, 'which clearly symbolize the twelve tribes of Israel' (Genesis 37:9–10): the Woman is 'the queen of the people of God,' her crown 'a share in Christ's kingship.' Pitre's table sets Isaiah 7:13–14 against Revelation 12:1–2, 5 — a sign in the height / in heaven; the virgin with child / the woman with child; she will bear a son / she bore a son — 'even clearer in Greek.' Three consequences: the Woman is an individual (only one virgin conceived the Messiah); John of Patmos read Isaiah 7 messianically as Matthew did; and the mother of Immanuel is the royal queen mother. Finally, the Woman stands 'in heaven' as her Son is 'caught up' to the throne: 'Just as Jesus is a heavenly king… so Mary, Jesus' mother, is a heavenly queen' — 'the queen of the cosmos,' in a Protestant scholar's phrase.	catena::topic-queenship-of-mary
The logic that makes Mary the Queen Mother. (Chapter 4 · 4.2 Mary the New Queen)	Jesus is the new David, given 'the throne of his father David.' If he is the Davidic King, his mother holds the Davidic office of queen mother. Elizabeth already grants the royal title, and Revelation crowns the Woman with twelve stars.	catena::topic-queenship-of-mary
The right hand means shared authority — Psalm 110:1, the crown of Jeremiah 13:18, an office not a title (Chapter 4 · 4.1 The Queen Mother in Ancient Israel)	The queen mother 'held an official position in the kingdom, second in rank only to the king himself.' Two symbols show it. She wore a crown: Jeremiah tells 'the king and the queen mother' together to humble themselves, for their crowns are coming down. And she sat or stood at the king's right hand, as Psalm 45 pictures the queen 'in gold of Ophir' — Old Testament scholars agree this queen is the king's mother. The right hand means 'a share in his authority,' just as the king who sits at God's right hand (Psalm 110:1) shares in God's authority. After the monarch himself, she has 'the place of highest honor.'	catena::topic-queenship-of-mary