The following is a quasi-simultaneous equation proof that Queen Sheba who visited Solomon of Israel in circa 950 BC was Queen Hatshepsut of Egypt's 18th dynasty.
I am now going public with the following claims:
'Hatshepsut' means "The Sign of the Sheba of the South";
The temple she built at Deir el-Bahari was constructed to reflect the words of Song of Solomon 2:14, 'You are in the clefts of the rock, in the secret places of the stairs'; and
The Tanaach's ('Old Testament') Queen Sheba of Ophir (I Kings 9:28 and 10:1) equates with Josephus Flavius' 'Egypt and Ethiopia' and the New Testament's 'Queen of the South'.
This sets the original Velikovsky thesis that 'Sheba is Hatshepsut' into a quasi mathematical framework like three sets of simultaneous equations solving unknown variables that appear in different sets of data.
A crucial development has been the announcement of "Punt merchandise discovered by Kathryn Bard and Rodolfo Fattovich on Egypt's Red Sea coast." Clearly this indicates it had been shipped bound for Lower Egypt from Lebanon or Israel.
A second and rather surprising development from a re-reading of the Hebrew text and grammar is the identification of Ophir (= Africa) as the geographical origin for Queen Sheba as stated in the Biblical record (actual Hebrew text).
These two new developments have pushed this framework into the position of virtual proof that Sheba and Hatshepsut are the same queen.
Egyptologists generally explain that 'Hat-shep-sut', or their preferred 'Hat-sheps-ut', means 'Foremost of Noble Women'. I agree 'Hat' can mean 'foremost' but it also means 'Sign', 'Leader' or 'Prophet'. However, if 'sheps' is translated "a noble", the suffix 'ut' being a determinative for a female plural, it possibly requires one to read what is actually an Egyptian 'sheb' as 'shep'. Quite often this is an issue because Egyptians then and now experience difficulty saying 'p' and tend to pronounce it as 'b'. However, whatever the reading really should be, the hieroglyphic determinative of a seated person strongly suggests that the Biblical word sheb sometimes translated "sit", is a better basis for studying the etymology of "sheb" as in 'Hat-Sheba-Sut' or "shep" as in 'Hat-Shepa-Sut'. It's also a better basis than a reading sepa (soper, scribe) which was our initial premise. As it happens, our initial premise can still be supported by Petrie’s discovery, a century ago, of the Office of the Records Keeper, the ‘Ra Shepses’. In the 'Ra Shepses', Petrie also reads 'p' rather than 'b'.
Whichever way we look at the etymology of shepa, seba, shepa or sepa administrators are normally seated (root word s-b) at a desk issuing or writing (root word s-p) orders, laws, decrees and other administrative communications. However, if the root word sheb was indicated by the ancient Egyptian scribe then the meaning 'noble woman' (presumably sheps) becomes even more dubious. It now seems far better to acknowledge this woman was the queen who administered (as in sheb) Egypt and Ethiopia.
Egypt and Ethiopia (including Sudan), constituting the ancient civilisation of Africa (Ophir, Auphirah), are 'South' of Israel of course. Hence the meaning 'Sut' as in Sut-en-bat (South and North) of ancient Egypt (Suten = Sudan). Thus a Sheba was one who ruled or oversaw a dominion, city, empire or group of soldiers (e.g., King David's Yo-Sheba-dech, II Samuel 23:8). Therefore, 'Hat-sheb-sut' means 'The Sign of the Queen (Law-maker) of the South' (variables; sign, queen, south).
Hatshepsut-Sheba was so awestruck by Solomon's temple that she ordered the construction of a copy specially located in a site (Deir el-Bahari, near Thebes) to reflect the words in Song of Solomon 2:14 (variables; clefts in the rock, secret tunnels, stairs).
Josephus Flavius, Gospels of Matthew/Luke and I Kings 9:28 to I Kings 10:1, all refer to the same geographical location (variables; Egypt/Ethiopia, The South, Auphirah-Ophir=Africa=Egypt/Ethiopia).
Finally, the Ethiopians named their Queen Sheba as 'Makara'. Hatshepsut's alternative name is Maat-Kare (pronounced Makare). In the Bible, “Shammah .. the Hararite" (2 Samuel 23:11) is Shammah the Harodite in 2 Samuel 23:25 and Hadar son of Ishmael in Genesis 25:15 is Hadad in I Chronicles 1:30. There are several other Biblical examples of this mistake showing that corresponding transcription errors confusing similar letters like resh and daleth in Hebrew and Phoenician occurred when the Ethiopians transcribed Hatshepsut's other hieroglyphic title i.e., 'Maatkare' or 'Makare' from Egyptian into the Ethiopian 'Makeda'.
The null hypothesis is that if we can find the body or mummy of Hatshepsut, then she cannot be Queen Sheba because this woman became a saint when she stopped believing her pagan Egyptian gods in favour of Jehovah of Israel. It is accepted that the bodies of saints are not disturbed on the basis of Rest-in-Peace. If Hatshepsut is not Sheba, then someone in Antiquity wanted to make it look as though she was. That raises even more difficult questions regarding the identity of the queen who built the temple at Deir el-Bahari. The temple was deliberately buried in rubble by Hatshepsut's successors. Only by 1948, ironically the year of Israel's resurrection, was the temple properly cleared and its hieroglyphs evaluated. Queen Sheba (Queen of the South) is identified in the Gospels as rising at the Resurrection and condemning the Jewish Academy which rejected the Messianic claims of Jesus. If we can identify Hatshepsut as Sheba, there are massive implications. That's probably why so much is invested in disguising her actual identity.
I am available for consultation at 00-64-0210 298 9320 or at firstname.lastname@example.org or you can download my book, Memphis, Merneptah and Ramesses and the Winged Disk of Judah at http://184.108.40.206/~don/book/