Miriam, Mary, and Maryam: Understanding the Differences Across Judaism, Christianity, and Islam

By Dr. Maxwell Shimba — Shimba Theological Institute

The names Miriam, Mary, and Maryam appear prominently across the three major Abrahamic faiths—Judaism, Christianity, and Islam. Although their names share a common linguistic origin and their stories resonate with themes of faith, obedience, and divine purpose, these three women lived in different centuries, in different lands, and under different covenants. A careful study of Scripture, history, and language is essential to correctly understand their identities.

This article provides an expanded comparative study of these women, exploring their backgrounds, theological significance, timelines, and the commonly debated question surrounding Maryam’s genealogy in the Qur’an.

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1. The Linguistic Connection: One Name, Many Forms

All three names—Miriam (מִרְיָם) in Hebrew, Maria / Mariam in Greek, and Maryam (مَرْيَم) in Arabic—come from the same Semitic root. This explains why the names look and sound similar even across cultures.

Possible meanings of the name

Scholars have proposed several meanings for the root M-R-Y-M:

• “beloved”

• “rebellious”

• “bitter”

• “gift of God”

Regardless of meaning, the name was extremely common in ancient Israel. Just as names like John or David repeat frequently in English-speaking cultures today, Miryam was common among Jewish women for centuries.

Thus, similarity of names must never be mistaken for identity of persons.

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2. Miriam: Prophetess and Leader of the Exodus (c. 13th–15th century BCE)

Historical Period

The life of Miriam is set during the Exodus, which most scholars date between 1446 BCE (early date) and 1260–1230 BCE (late date). Regardless of which dating model one follows, Miriam lived over 1,300 years before Jesus and 1,900 years before Muhammad.

Biblical References

• Exodus 2:1–10 – Miriam watches over the infant Moses

• Exodus 15:20–21 – She leads Israel’s women in praise after the Red Sea crossing

• Numbers 12 – Her prophetic authority and correction

• Micah 6:4 – God lists Miriam alongside Moses and Aaron as leaders

Role in Jewish Tradition

Miriam is honored as:

• a prophetess

• a spiritual leader of Israel

• a symbol of female courage

• one of the three great leaders of the Exodus (Moses, Aaron, Miriam)

Rabbinic tradition even speaks of “Miriam’s well,” miraculously providing water for Israel during the wilderness journey.

Theological Significance

Miriam’s story teaches:

• God uses women in leadership

• Prophetic authority includes accountability

• Worship and deliverance are inseparable themes in Israel's story

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3. Mary: Mother of Jesus (1st Century CE)

Historical Period

Mary lived in Nazareth in the early 1st century CE, around the time of the Roman Empire. Her life is located 1,400 years after Miriam.

New Testament References

• Luke 1–2 – Annunciation, Magnificat, birth of Jesus

• Matthew 1–2 – Lineage and birth narrative

• John 19:25–27 – At the foot of the Cross

• Acts 1:14 – Praying with the early Church

Christian Theology and Mary

Mary is revered as:

• Theotokos (Mother of God) – Council of Ephesus, 431 CE

• The Virgin Mother – affirming the supernatural birth of Jesus

• A model of faith and submission (“let it be to me according to Your word”)

Why Mary Is Central in Christianity

Christians honor Mary primarily because of her relationship to Jesus—the Son of God. Her “yes” becomes a pivotal moment in salvation history. She is not worshiped but deeply respected for her role in God’s redemptive plan.

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4. Maryam: The Qur’anic Portrait (7th Century CE)

Historical and Textual Context

The Qur’an was revealed in 7th-century Arabia, but Maryam (the mother of Isa/Jesus) is understood to have lived in the 1st century CE—the same period as the New Testament Mary.

Qur’anic References

• Surah Maryam (19) – The story of her purity, pregnancy, and birth of Isa

• Surah Aal Imran (3:35–47) – The “Family of Imran” and the Annunciation

• Surah Anbiya (21:91) – Virgin birth affirmed

Maryam’s Status in Islam

Maryam is considered one of the most honored women in Islam:

• Only woman mentioned by name in the Qur’an

• Given an entire chapter

• Exalted as “chosen” and “purified” (3:42)

• A model of devotion and chastity

Yet, the Qur’an rejects some Christian Marian doctrines

Islam respects Mary but:

• Denies Jesus’ divinity

• Denies Mary’s title “Mother of God”

• Rejects any form of Marian worship or intercession

Thus, Maryam in Islam and Mary in Christianity share similarities but belong to two distinct theological worlds.

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5. The Controversy: Did the Qur’an Confuse Miriam (sister of Moses) with Maryam (mother of Jesus)?

This question arises from certain Qur’anic verses describing Maryam as:

• “sister of Aaron” (Surah Maryam 19:28)

• “daughter of Imran” (Surah Aal Imran 3:35–36)

Since Miriam, sister of Moses, was literally:

• daughter of Amram (Imran in Arabic)

• sister of Aaron

…some argue that the Qur’an mistakenly places Mary 1,400 years earlier.

Christian and Jewish Critics Say

The Qur’an confuses:

• Miriam (sister of Moses, 13th–15th century BCE)

• Mary (mother of Jesus, 1st century CE)

Muslim Scholars Respond With Three Explanations

1. Honorific or spiritual lineage – calling Maryam “sister of Aaron” as a title meaning “righteous woman from the priestly line of Aaron.”

2. Genealogical identification – “daughter of Imran” is not literal but refers to being from the tribe or household of Imran.

3. She had a brother named Aaron – some classical tafsir suggests this was a common name.

Historical Analysis (Dr. Maxwell Shimba)

While Muslim scholars defend the idiomatic or genealogical usage, the linguistic and historical evidence shows:

• In Jewish culture, calling someone “sister of Aaron” meant literal family connection

• No known Jewish or Christian tradition calls Mary “daughter of Amram/Imran”

• The name Imran appears nowhere in early Christian genealogy of Mary

• The confusion likely results from name repetition common in Israelite tradition combined with Arabic rhetorical style

Thus, from a historical-critical standpoint, the Qur’anic phrasing reflects either:

• a literary parallel,

• a misinterpretation of Jewish oral traditions, or

• a blending of genealogical categories.

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6. Comparative Timeline

Figure	Religious Text	Approx. Date	Key Role
Miriam	Torah (Exodus–Numbers)	c. 1446–1230 BCE	Sister of Moses, Prophetess, Exodus leader
Mary	New Testament	c. 5 BCE – 30 CE	Mother of Jesus, central to Christian theology
Maryam	Qur’an	Described in 1st century CE; revealed in 7th century CE	Mother of Isa in Islam; model of purity

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7. Theological Lessons from Each Woman

From Miriam

• Courage in hostile political systems

• Prophetic leadership

• Praise in deliverance

From Mary

• Faithful obedience to God’s call

• Willingness to carry the Messiah

• Quiet strength in suffering

From Maryam

• Piety and devotion

• Chastity and humility

• Trust in God amidst societal shame

Each woman teaches unique lessons applicable to believers today.

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8. Final Reflection: Clarity Brings Respect

Confusion over names has led to unnecessary inter-religious conflict. As scholars and Christians, we must handle texts with care, respect, and intellectual honesty. The similarities between Miriam, Mary, and Maryam show the interconnectedness of Abrahamic faiths—but their differences reveal the distinct traditions each faith maintains.

Understanding these women accurately helps us:

• honor their unique contributions

• interpret Scripture faithfully

• engage in healthier interfaith dialogue

• correct historical misunderstandings

Above all, it reminds us that God works through faithful women across generations, from the shores of the Red Sea to the humble town of Nazareth.

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