Miriam, Mary, and Maryam — Three Women, Three Stories

By Dr. Maxwell Shimba — Shimba Theological Institute

The figures of Miriam, Mary, and Maryam appear at key moments in the Scriptures of the Abrahamic faiths. Though their names are variants of the same Hebrew root (Miryam / Maryam), each woman occupies a different historical place, theological role, and religious memory. Below I set out the main differences — with time markers, scriptural roles, and why the names have sometimes been confused — so pastors, students, and curious readers can see both the overlap and the sharp distinctions.

---

1) Names and language: one root, many forms

The Hebrew name Miryam (מִרְיָם) is the underlying form. In Greek it becomes Maria (Μαρία / Μαριάμ), in Latin Maria, and in Arabic Maryam (مَرْيَم). Because the same name was used repeatedly in Israelite history, and because Arabic and Hebrew share close linguistic ties, the forms can look identical — but identical names do not mean identical persons. (See Qur’anic usage and classical transliterations.) (Quran.com)

---

2) Miriam — sister of Moses and Aaron (Old Testament / Torah)

Time factor (traditional placement): Associated with the Exodus era — commonly dated by various scholars either to the 15th century BCE (c. 1446 BCE) or the 13th century BCE (c. 13th century BCE), depending on the Exodus model one follows. The exact historical dating remains debated among historians and archaeologists. (Biblical Archaeology Society)

Scriptural role and portrait:

• Miriam appears in Exodus and Numbers: she watches over the infant Moses at the Nile, leads the women in the Song of the Sea after the crossing, and later challenges Moses (Num 12). Jewish and Christian traditions remember her as a prophetess and an early female leader in Israel. (מדרש אמנות)

Theological significance:

• In Jewish reading she is a leader, a prophet-like figure, and a symbol of communal memory and criticism when she is punished (leprosy incident) and restored. Her role is primarily national and communal rather than salvific in the sense Christians attach to Mary. (TheTorah.com)

---

3) Mary — mother of Jesus (Christian New Testament)

Time factor (historical placement): Mary of Nazareth lived in the 1st century CE (circa early 1st century), the historical setting of Jesus’ life. Christian claims about her—Mother of God (Theotokos), perpetual virginity, Assumption—developed over the first several centuries of the Church and were formalized in councils and piety in late antiquity and the medieval period. (Catholic Answers)

Scriptural role and portrait:

• In the Gospels Mary is the young Jewish woman chosen to bear Jesus. Luke, Matthew and later Christian reflection emphasize her faith, fiat (“let it be to me”), witness at the Cross, and place in the early Christian community. (Catholic Answers)

Theological significance:

• Christianity venerates Mary in distinctive ways (e.g., titles like Theotokos, Mother of God, and liturgical feasts such as the Assumption). Marian theology situates her uniquely in salvation history as the mother of the Messiah — a role not claimed for Miriam of the Exodus. (Wikipedia)

---

4) Maryam — Quranic Mary (Islam)

Time factor (textual placement): Maryam is presented in the Qur’an (7th century CE revelation to Muhammad). That is the era when the Qur’anic account was revealed and circulated; Maryam’s life — as mother of Jesus (ʿĪsā) — is placed historically in the 1st century CE (like the New Testament Mary). The Qur’an, however, uses names and genealogical phrases that echo Israelite traditions. (Quran.com)

Scriptural role and portrait in Islam:

• Maryam (Mary) is one of the most honored women in Islam — the Qur’an gives an entire chapter her name (Sūrat Maryam) and praises her piety, chastity, and chosenness; she is uniquely named among women in the Qur’an. The Qur’an affirms the virgin birth and elevates Maryam as an exemplar of devotion. (Quran.com)

---

5) Why some readers say the Qur’an “confuses” Miriam and Maryam — and a careful explanation

A frequent objection raised in interfaith discussion is that several Qur’anic passages call Maryam “daughter of Imrān” and even “sister of Aaron,” which some readers interpret as conflating Mary (mother of Jesus) with Miriam (sister of Moses/Aaron), who lived roughly a millennium earlier.

What the Qur’an actually says:

• The Qur’an refers to Maryam as “Maryam bint ʿImrān” (Mary, daughter of Imrān) and uses the expression “sister of Aaron” in one or more places. Those phrases mirror Hebrew/Aramaic genealogical patterns and honorific idioms. (Quran.com)

How Muslim exegetical tradition explains it:

• Classical tafsīr (Qur’anic commentary) offers several readings: (1) the Qur’an uses a typological or honorific comparison — calling Mary “sister of Aaron” to place her in the pious lineage of Aaronic/Levitical sanctity; (2) “daughter of Imrān” might refer to her belonging to the house/lineage of Imrān (a respected ancestor), not a literal father-daughter link to Moses’ father; (3) some traditions suggest Mary had a brother with the name ‘Aaron’ (or that “sister of Aaron” is a Jewish-style way to indicate a shared descent). In short, Muslim scholars generally deny any historical confusion and interpret the wording as either figurative, genealogical, or idiomatic. (English Tafsir)

How some critics read it:

• Critics who expect a strictly literal one-to-one modern biography argue the expression mistakenly places Mary in the wrong century. The discussion has been long-standing and is handled differently by Muslim, Christian, and secular scholars. Careful study requires attention to idiom, historical usage of names, and the Qur’an’s rhetorical methods. (Islamic Awareness)

---

6) Summary comparison table (quick view)

• Miriam (Miryam) — Old Testament / Torah figure; sister of Moses and Aaron; Exodus era (traditional scholarly dates c. 15th–13th century BCE); national leader/prophetess. (מדרש אמנות)

• Mary (Maria / Mary of Nazareth) — New Testament; mother of Jesus; 1st century CE; central to Christian doctrine and devotion (Theotokos, Assumption, etc.). (Catholic Answers)

• Maryam — Qur’anic figure; the mother of ʿĪsā (Jesus) in Islam; presented in 7th-century revelation but narratively set in the 1st century CE; uniquely honored in the Qur’an and Islamic devotion. (Quran.com)

---

7) Practical pastoral and scholarly takeaways (from Shimba Theological Institute)

1. Names repeat; context matters. Identical or similar names in ancient texts do not automatically identify the same person — genealogical labels, honorifics, and typological usages are common.

2. Respect textual genres. The Torah, the Gospels, and the Qur’an use different literary conventions: legal-narrative, gospel-evangelical, and theological-poetic respectively. Each needs to be read on its own terms.

3. Dialogue needs nuance. When discussing supposed “contradictions” (for example, “sister of Aaron”), avoid simple accusations; instead allow for linguistic, cultural, and exegetical explanations before concluding error.

4. Chronology matters — but with humility. Dating ancient events (like the Exodus) is debated; cite ranges and be honest about uncertainty rather than forcing a false precision. (Biblical Archaeology Society)

---

8) For further reading (selected sources)

• Jewish Women’s Archive — Miriam (biographical summary and role). (Jewish Women's Archive)

• Torah.com and other Judaic studies pieces on Miriam’s leadership and the narrative shape of Exodus/Numbers. (TheTorah.com)

• Qur’an (Surah Maryam and Surah ʿAl ʿImrān) with classical tafsīr for notes on “daughter of Imrān / sister of Aaron.” (Quran.com)

• Scholarly discussions and interfaith treatments that examine the language and possible causes of the perceived “confusion.” (See articles collected at academic journals and balanced tafsīr treatments.) (SciELO)

---

Closing reflection (from Dr. Maxwell Shimba)

The three—Miriam, Mary, and Maryam—teach different lessons. Miriam teaches communal courage and prophetic challenge; Mary (Christian tradition) models the human “yes” to God that opens the doorway of salvation history; Maryam (Qur’anic portrait) models piety and chastity and stands as an honored exemplar for believers. Confusions of name should prompt careful philology and charity, not hasty polemics. If we study each woman on her own textual terms and honor the traditions that preserve her, we will gain a richer, truer picture of God’s work through women across the ages.