-=Queen Mother in the OT=-
Isaiah 7:14 - Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel.
Often, this passage is understood to be a reference to Jesus. Yet, Jews will generally say the word 'virgin' is a mistranslation in Hebrew it says 'almah' (i.e. young woman). The meaning can certainly be virgin and the Septuagint (greek translation of the OT) certainly says 'virgin', but that's besides the point. Rather than going over the various interpretations of this passage. I'll explain the one that Sri uses to justify it's relation to the Queen mother:
The immediate context tells us that the Davidic dynasty is in danger (Isaiah 7:1-6). Aram, Ephraim and Remaliah's son were trying to invade Judah, and make the son of Tabeel as the next king. (Isaiah 7:6). If this were to happen, then the Davidic line would be destroyed. So God tells King Ahaz to ask for a sign, which he refuses to do. In response, God tells him that a woman will give birth to a child and he shall be called Immanuel. The woman is King Ahaz's wife, and the child would naturally be the next Davidic king, meaning the Davidic line would continue as God promised (2 Sam 7:10-13)
Thus the name "Immanuel" would make perfect sense: "God with us" indicates that God is still with the Davidic line, that he will not abandon it, that the Davidic kingdom would continue on. We know this because when Isaiah addresses King Ahaz, he says,
"Hear now, you house of David! Is it not enough to try the patience of men? Will you try the patience of my God also?" Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel. (Isaiah 7:13-14)
Isaiah is addressing the house of David. That being the case, the child would be the heir to the throne, and would be a sign that God is with the kingdom by naming him "Immanuel". Naturally, the 'virgin' (or more accurately 'young woman') would be the next queen mother. Interestingly, the passage above seems to completely forget about the king, as if King Ahaz is no longer important. So the spolight shifts from the king, to the woman and her child: The future queen mother and her son, the future king.
Later, in Matthew's gospel, this passage is used as reference to Mary and her royal Davidic Son, Jesus. Naturally, that would make Mary the queen mother.
Genesis 3:15 - And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel."
According to Sri, the creation narrative depicts royal imagery throughout Genesis 1-3:
1) Mankind is given dominion over the earth (Gen 1:26-30), just as kings were given dominion (1 Kings 4:24)
2) Adam was called to name animals (Gen 2:19-20) which supposedly was a royal task. (sadly there isn't any scriptural basis listed in the book)
3) Man being created in the image of God can be interpreted as God's royal representative. He reflects God's sovereignty over the universe. Psalm 8 describes how at creation, man was crowned with glory and honor (Psalms 8:5) and given dominion over the works of God's hands: beasts of the field, bird of the air, fish of the sea (Psalm 8:6-8)
Additionally, Genesis should be rest in context to the Davidic kingdom.
"And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." (Gen 2:7, KJV)
1) of the dust - The same language was used to describe how someone is made king (1 Kings 16:2-3, 1 Sam 2:6-7, Psalm 113:7). So it implies that Adam is being lifted up into a royal position, indicating that he is being enthroned king.
2) into his nostrils - The same phrase is used to describe the Messianic king (Lam 4:20)
With this royal imagery in mind, it makes sense to look at Genesis 3:14-15 in a similar royal manner:
So the LORD God said to the serpent, "Because you have done this, "Cursed are you above all the livestock and all the wild animals! You will crawl on your belly and you will eat dust all the days of your life. And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel." (Gen 3:14-15)
1) you will eat dust - To eat dust means to be conquered by a king (Psalm 72:9). So the one who eats dust is subjugated by the king.
2) he will crush your head - The same language is used to describe God crushing the head of enemy rulers (Psalm 110:6), suggesting that the woman's seed will crush the serpent as a king. This is similar to 'all things under his feet' (Ps 8:6, Ps 89:23, 2 Sam 22:37-42) which was a reference to the king defeating his enemies. God also said the king's enemies would be his footstool, which implies that to crush the snake's head would be crushed by 'under the feet' of the king, the woman's seed.
Thus, as Sri notes:
"For our purposes, after having higlighted the many royal overtones in Genesis 1-3 and in 3:15 itself, and after having established the woman's association with her royal offspring's triumph, we conclude that Genesis 3:15 presents a mother figure placed within a dynastic context and associated with her kingly offspring in bringing about some type of royal victory over the enemy. Such a mother sounds somewhat like the queen mother in the Davidic kingdom. In fact, it is also significant that the woman takes center stage in relation to the royal offspring- the man is left out. We found a similar scenario in the queen-mother-and-son prophesy of Isaiah 7:14. With all this in mind, a number of scholars have suggested the possibility of seeing the woman in Genesis 3:15 as a prototypical queen-mother figure." (p. 65)
In sum, the royal Davidic imagery in the two OT passages suggests that the queen mother tradition is implied in Genesis 2-3 and the Isaiah prophesy about the Immanuel is also a reference to the queen mother and her child.