Called “the prophet Miriam, Aaron's sister,” she leads Hebrew women in singing, dancing, and playing drums. Though the meaning of the term prophet is here indeterminate, Miriam is the first woman ever to bear it.
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Read More »Negative as well as positive traditions about Miriam testify to her prominence, power, and prestige in early Israel. She participates with Moses and Aaron to lead the Israelite community during the exodus and the wanderings. Her role in saving her baby brother and in celebrating the crossing of the sea highlights her concern for her people. Later they reciprocate. Despite the instructions of God and Moses, the people refuse to continue the march in the wilderness until the diseased Miriam is restored (Num 12:15). Three references to them at her death further underscore their loyalty to her. Nature also honors Miriam. At her triumphal entry, the living waters of the Red Sea surround her (Exod 15:19–20); at her demise the wells in the desert dry up (Num 20:2). Centuries later, prophecy remembers her as the equal of Moses and Aaron in representing God before the people (Mic 6:8). Moreover, prophecy includes her, though not by name, within its eschatological vision. Jeremiah says that in days to come, Israel will have a new exodus. It will go forth again with drums, dances, and merrymakers (Jer 31:4). As the inaugurator of a performance and composition tradition of song, drums, and dances in Israel, Miriam continues to resonate throughout its musical life (see Pss 68:25; 81:2; 150:4). Unlike most women in the Bible, Miriam is never called wife or mother. She has neither husband nor children. Jewish traditions, however, cannot tolerate her status as single. The historian Josephus deems Hur the husband of Miriam (Antiquities 3.54; see Exod 17:10–12). Rabbinic sources give her Caleb for a husband and Hur for a son (but compare 1 Chr 2:19). In the New Testament Miriam’s afterlife continues through her name and her deeds. The Greek name Mary is the equivalent of the Hebrew Miriam. In singing a song of deliverance (Luke 1:46–55), in embodying a demonic or diseased condition (Luke 8:2), and in challenging male authorities (Matt 28:10; Luke 24:10; John 20:11–18), the various Marys of the Gospels reflect their namesake.
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