By Dr. Eli Lizorkin-Eyzenberg.
Thank you to my friends and family for your support and prayers!
The name Miriam (Hebrew: מִרְיָם, Miryam) and its Greek form Maria (Greek: Μαρία, María) carry profound significance, linking Mary, mother of Jesus, to the biblical figure of Miriam, the prophetess and sister of Moses and Aaron (Exodus 15:20). In Hebrew, Miriam is often interpreted as meaning “bitterness” (from mar, meaning bitter). The name’s etymology reflects many life trials associated with its bearers.
In the Old Testament, Miriam’s role as a prophetess and a significant leader during the Exodus highlights her strength and faith, guiding Israel through the Red Sea’s deliverance. This prefigures Mary’s role in the New Testament as the bearer of Jesus. The Greek Maria used in the New Testament (e.g., Luke 1:27) directly connects to the Hebrew Miryam, preserving the name’s theological weight. Early Jewish Christians/Christian Jews, familiar with the Hebrew Scriptures, would have seen Maria as a continuation of Miryam’s legacy, associating Mary with deliverance and devotion to God’s redemptive plan.
The Gospel of Luke presents Mary of Nazareth as a figure deeply rooted in the religious and cultural traditions of first-century Judaism, challenging contemporary perceptions that may overlook her observant Jewish identity. Luke’s narrative emphasizes Mary’s adherence to the Torah, her active participation in Jewish rituals, and the theological significance of her faith within the Jewish context of the Gospel. Mary emerges as a model of Jewish faithfulness by observing commandments, participating in pivotal Jewish events, and embodying Israel’s covenantal hope, thereby bridging the Hebrew Scriptures and the New Testament.
Luke’s Gospel vividly portrays Mary’s Jewish identity from the beginning by highlighting her strict adherence to Torah laws. In Luke 2:21–24, after the birth of Jesus, Mary and Joseph observed the Torah’s requirements with meticulous care. They ensure Jesus’ circumcision on the eighth day, a fundamental rite rooted in Genesis 17:12 that signifies inclusion in God’s covenant with Israel. Furthermore, they fulfill the purification rituals mandated in Leviticus 12:2-8, presenting Jesus at the Jerusalem Temple and offering a sacrifice of two turtledoves or doves, a provision for those of modest means as outlined in the Torah. This act of redemption for their firstborn son, required by Exodus 13:2, underscores their commitment to Jewish law.
The temple visit further enhances the portrayal of Mary’s Jewish identity through her encounter with Simeon, a righteous man awaiting Israel’s consolation (Luke 2:25). Simeon’s prophetic declaration in Luke 2:29-32 that Jesus is “a light for revelation to the Nations and the glory of Your people Israel” situates Mary’s son within the Jewish hope for messianic redemption, echoing prophecies such as Isaiah 42:6 and 49:6. Simeon’s subsequent words to Mary, foretelling that Jesus would be “a sign to be opposed” and that “a sword will pierce your own soul” (Luke 2:34-35), connect her to the suffering servant motif in Isaiah 53, a powerful Jewish scriptural theme. Mary’s presence in the temple, engaging with such prophetic figures, highlights her deep integration into the religious life of first-century Judaism.
Mary’s commitment to Jewish observance extends beyond the infancy narrative, as seen in her family’s annual pilgrimage to Jerusalem for the Feast of Passover (Luke 2:41). This pilgrimage, mandated in Deuteronomy 16:1-6, was a cornerstone of Jewish identity, uniting the community in worship and remembrance of God’s deliverance. The account of Jesus at age twelve engaging with religious teachers in the temple (Luke 2:42–50) further illustrates the family’s immersion in Jewish religious life. Mary’s anxiety when Jesus stays behind (Luke 2:48) reveals her human struggle to understand her son’s divine calling, yet her continued pondering of these events (Luke 2:51) reflects a faith shaped by Jewish expectations of divine intervention.
Luke’s detailed portrayal of Mary’s Torah observance is particularly striking, given the common assumption that he was a Gentile author. However, the Gospel’s intricate knowledge of Jewish customs, temple practices, and scriptural allusions suggests either a Jewish author or one deeply immersed in Jewish culture. One of the most profound expressions of Mary’s Jewish identity is her prayer, the Magnificat (Luke 1:46-55), which echoes the prayer of Hannah in 1 Samuel 2:1-10. Like Hannah, Mary praises God’s justice in humbling the proud and exalting the lowly, a theme resonant with Jewish prophetic literature, such as Isaiah 40:4. Her prayer reflects a profound engagement with Israel’s scriptures, portraying her as a faithful daughter of Zion who trusts in God’s promises to Abraham and his descendants (Luke 1:55). By invoking these covenantal promises, Mary embodies the ideal of “Virgin Israel” (Jeremiah 31:4), representing the faithful remnant of Israel that awaits God’s redemption.
Mary’s response to the angel Gabriel’s announcement in Luke 1:26-38 further illuminates her Jewish faith. As a young woman from Nazareth, a village possibly associated with messianic hopes (Zechariah 3:8; Isaiah 11:1), Mary’s acceptance of her role as the mother of the Messiah demonstrates extraordinary trust within a Jewish framework. Her question, “How will this be, since I am a virgin?” (Luke 1:34), followed by her submission, “Behold, the Lord’s servant; may it be done to me according to your word” (Luke 1:38), mirrors the faith of biblical figures like Abraham and Moses, who responded to God’s call despite uncertainty. This moment underscores her role as a faithful Jew, willingly participating in God’s plan for Israel’s redemption.
Mary’s Jewishness is not merely a historical detail but a theological cornerstone in Luke’s Gospel. Her observance of the Torah, participation in temple rituals, and engagement with Jewish prophetic traditions portray her as an ideal disciple of Jesus who embodies Israel’s faith. Her story bridges the Hebrew Scriptures with the New Testament, presenting her as a faithful Jew whose life fulfills God’s covenantal promises. Through Mary, Luke illustrates the continuity of God’s plan from Israel to the nations, with her faith serving as a model for all believers. Her life, steeped in Jewish tradition, invites readers to appreciate the depth of her role in salvation history and the enduring relevance of her faith. Her life invites us to embrace unwavering trust in divine purpose, to find strength in tradition, and to see ourselves as part of a greater story of redemption.
Dear Dr Eli
What a profound way of connecting the Tanach with the New Testament. Indeed you have a very interesting way of interpreting scriptures.
I am humbled and grateful. Blessings to you!
Many thanks, I didn’t know all that about Mary. Gretchen
Most people didn’t. Don’t feel bad. We have talked about Jewish Jesus, Jewish Paul, but we also must talk about Jewish Mary!
Dr. Eli i see this as Divine endowment and God’s hands is upon you. None can deny the depths of wealth of knowledge packed in your teachings. keep being a blessing to your generation and beyond. love 💕💕 you. Shalom
Thanks be to God for His good gifts to us his people.
DrEli, however, ever heard of Ron Wyatt ?? His research traced blood (only from Mary)on Shroud , etc back to the Druze people so it was Joseph , our Savior’s stepdad & lineage of David that faithfully raised & kept his family Torah observant.
Linda, please, rephrase I am not sure I am following.
Informative – but your unquestioning acceptance of a Gentile author, Luke, as the author of this gospel is disappointing. Of course, one must accept Luke as the editor, but I would argue that he relies on apostolic sources even for most The Acts of The Apostles. The Apostles were the eye-witnesses of all that Jesus began to do and teach and continued to do in HIS Body, The Church begotten by HIS HOLY SPIRIT.
The witnesses in The Third Gospel are obviously members of the family of JESUS. Are not Simon, The Zealot, & Jude, the younger brothers of THE LORD?
Once, during a seminary class, I heard an extremely long list of arguments supporting the idea that he is Gentile. I recall thinking to myself, “Oh, my…” Oh, my… this means he can be Jewish!!!” At Israel Bible Center I wrote a post on this topic a while back: https://weekly.israelbiblecenter.com/luke-jewish-possibly-part-1 and https://weekly.israelbiblecenter.com/matter-luke-jewish Consider its arguments, and you will see that not only is there no good reason to think Luke was Gentile, but also there are several great reasons to think he was a Jew!
Thank you rabbi for this explanation.
One question : how are Zechariah 3.8 and Isaiah 11.1 connected to Nazareth?
One comment: I still remember that at the reading of your book on Mary, your parallel between Eve and Mary enlightened me.
Zechariah 3:8 and Isaiah 11:1 are connected to Nazareth through their messianic prophecies, which early Christians linked to Jesus, who was from Nazareth. Zechariah 3:8 refers to a figure called the “Branch” (Hebrew: tsemach), a messianic title symbolizing a righteous leader from David’s line. Isaiah 11:1 similarly prophesies a “shoot” or “branch” (Hebrew: netzer) from the stump of Jesse, David’s father, pointing to a future king. The Hebrew word netzer is etymologically linked to “Nazareth,” suggesting a wordplay that early Christians, like those behind Matthew 2:23, used to connect Jesus’ hometown with these prophecies. While Nazareth itself isn’t explicitly named in the Old Testament, the association of netzer with the town’s name reinforced the belief that Jesus, the Nazarene, fulfilled these messianic expectations as the promised Branch, tying the prophecies to his identity and origin.
It would be helpful to know the reasons why some scholars consider that Luke was a Jew. Thank you for taking the time to reply.
Once, during a seminary class, I heard an extremely long list of arguments supporting the idea that he is Gentile. I recall thinking to myself, “Oh, my…” Oh, my… this means he can be Jewish!!!” At Israel Bible Center I wrote a post on this topic a while back: https://weekly.israelbiblecenter.com/luke-jewish-possibly-part-1 and https://weekly.israelbiblecenter.com/matter-luke-jewish Consider its arguments, and you will see that not only is there no good reason to think Luke was Gentile, but also there are several great reasons to think he was a Jew!
Excellent info and background. Thanks
Thank you, Sharon.
It is always good to strengthen my faith by referring to the cultural roots of the stories that shape my beliefs. Thank you dr. Eli!
It is always good to hear from you, Dorian!
Dr Eli, a very beautifully written piece describing Luke’s Gospel from this vital angle. Understandably you would think that Luke would have to be Jewish to write so sincerely about Mary’s comitment to Jewish covenantal life. perhaps Luke was like me, a gentile with a Jewish father. Hence he holds deep affinity with Jewish peoply, unconsciously wishing his gentile mother of nations wouls be an Israelite. Thus he writes so poignantly about Mary.
Dearest Joseph, abosolutly! He had to have had a deep connection to first century Judaism, that’s for sure! He may have been a proselyte (convert) too. But that makes him a Jew. 🙂 Anyways I added two links to IBC articles I will repost it on my blog soon as well. (see prior comments)
This is sn excellent piece. Thank you.
Donald, thank you for your encouragement! It helps me to keep on writing and thinking.
I’m confused about the Torah and how it relates to Mary’s devotion to the Law, as you’ve mentioned. Additionally, I notice that Christians often highlight Isaiah’s prophecies as pointing to Jesus, while my Jewish friends seem to overlook or interpret Isaiah differently. Am I missing something in understanding these perspectives?
Thank you,
Norm
On your first point, Norm (hi!). Mary was a Torah-observant Jewish woman. About your second point, I will at some point deal with the issue of Isaiah 7 that Christians and Jews view so differently.
Thanks Dr Eli for your balance understanding and writing about virgin Mary. Catholics worship her; we evangelicals do not appreciate what she was and did.
In Yeshua the King of Kings
Edgar
It is very clear that most Protestants understudy and underestimate Mary, mother of Jesus! The issue of whether Catholics worship her is complex, as it is crucial to define the terms accurately. Catholics most certainly do not worship her, as worship according to Catholicism is reserved only for God himself. They do have a concept of veneration that, to protestants, looks like worship (mostly because protestant theology does not have such an idea). I deal with it in my book The Jewish Roots of Mary.
Looking forward to that discussion.
Thank you
Norm
The connection to Miriam is excellent when Moses is one of the foreshadow of Jesus.
Miriam’s words to Pharaoh’s daughter actually enabled Moses to go back to his mother’s care and so Miriam probably did help in taking care of Moses, in the same way Mary taking care Jesus beginning from her womb.
Praise The Lord.
good point.
strength in TRUE tradition vs partially or untrue (dark) tradition(s) ?
Kent, I am not 100% sure about your question, my brother.
Deep and wide, I may say, is this profound exposition. May the glory of the Lord continue to endue you with more grace to venture further on the cusp of enlightening the flock of G-d.
Thank you, Michael!
Hello Dr. Eli,
As a former Roman Catholic and now a Messianic Gentile, I am right now in a country where the only effective spiritual deliverance ministries are offered by charismatic Catholic priests. A Roman Catholic priest intercedes through Mary and the Saints, which I consider heresy. Is it right to venerate or ask the Virgin Mary to intercede for believers, especially for deliverance purposes?
Thanks.
Rachel, hi. I am not a Catholic, was never one, and I don’t think I will ever become one. Though wise people always say, “Never say never.” Having said that, I think it is important that you read all articles in the Mary series (you can find them under the READ & INTERACT section of this blog). This a shorter version of my book The Jewish Roots of Mary You should get that because you are very interested in the topic. It’s exactly what you need, and I think it is quite unique. However, to give a quick answer to this, do turn to the articles I mentioned. Feel free to follow up with me with more questions.
Thank you for your swift reply, Dr. Eli! I have read your blog article: https://drelisblog.com/can-we-ask-mary-and-the-saints-to-pray-for-us/. Your argument is thoughtfully constructed and provides much to reflect upon. Yet, I struggle to embrace the conclusion, as some of the underlying connections in the reasoning do not fully resonate with me. Anyway, thank you again for pointing me to the article.
Rachel, thank you for pointing it out to me. I adjusted conclusions to what I really meant to say.
I’ll be buying your book, as devotion to Mary was actually the main reason I left the Catholic Church. Do you also address the Rosary? I still remember a retreat where, in the middle of Mass, a priest stopped to point at me and publicly rebuke me for saying I wasn’t very “Marian” because I didn’t pray the Rosary much. He then insisted someone hand me a Rosary on the spot 🙄🤣🤣.
No, I do not. 🙂 My book is basically a review/answer to a Catholic apologist book with a similar name.
Thank you, Dr. Eli, for your thought-provoking essay(s), I appreciate them.
Thank you, Kwen very much! Let us continue to grow together!
Dear Dr Eli,
YES. IT IS A VERY VERY IMPORTANT TOPIC FOR JEWS, CHRISTIANS, and, ISLAM also, and thus for ALL.
and gives a better picture of the feminine motherly quality.
Mary and baby Jesus is a lot more inspiring ideal, while the CROSS is a symbol of power, atrocity, suppression.
It is very pathetic that Christianity has held onto such undesirable non-divine or non-Godly symbolism for 2000 years,
which has resulted in the colonial excesses, in the holocaust against the Jews, and much more. It is time to get
over this problem, and issue, and for Christianity to develop in ways closer to the ways of God or divinity, which is not
about power for suppression etc. Walking with God, is not the same as power through the CROSS !!!
I am not into symbols like crosses. Certainly, the Bible does not glorify the cross as a symbol; after all, the cross is an execution device similar to the French guillotine. But having said that, I disagree with you, my brother, that Christians that have the cross on their neck or display it in their church or home mean anything evil by it. Just the opposite is the case; the cross was transformed/reformed to become a symbol of God’s extravagant love for humanity. Early Christians (I believe it was the 2nd or 3rd century) already used the sign of the cross (done with hands over one’s head and chest) while quoting the verse, “For I am crucified with Christ; therefore, I no longer live, but Christ lives in me.” So all I think this is more complicated issue than you are suggesting. Respectfully yours, Eli
Yes, Okay. Dr. Eli. Thank You for your response, giving the views or from the perspective of the devotees of Jesus Christ and His Divinity. No problems. I understand that. It amounts to acceptance of the suffering, in a surrendering type manner we can say, with respect, love, service, devotion to Jesus. I agree with that. And, Yes, you are correct regarding the nature of symbols. They are more complicated, and they can mean different things to different people or groups or contexts or cultures etc, meanings conveyed can vary, it can even be at odds with each other as received by different groups or communities, and in pursuing political agendas, that is often used or done on purpose also, (my views, of course). You are doing GREAT. Regards. Please Keep It Up. Do Well. All the Best. Good Luck. Be Brave. Be Wise. Take Care. Best Wishes. Aummm..
Thank you very much!
Mary is a model that we as believers should take up and be faithful to our covenant. To be grounded not in religion but to form a relationship with our Creator. Mary had established a relationship like no other before or after her. In this context I believe as a believer it is something I strive to achieve. Not easy but necessary. Thank you
Thank you, Terrence.
Thank you Dr Eli for this article about the Jewish Mary- I understand now more about her faith and God’s divine plan for her, abiding in her Jewish ways surrendered to her Father’s ways in upbringing her Son – Jesus – ( for a moment I can imagine ( only a bit) how she must have experienced life and indeed her huge role ( calling) as virgin, women, wife, and mother.
Amen! She is a true example of faith for all of us!
A new perspective on Mary the mother of the Savior Jesus Christ 🙏🌹🙏 from this perspective now I can understand why the matrilineall line is linked to the mother.
The Gospel of Matthew trace Jesus Christ Genealogy through his Paternal line and Luke’s Gospel trace his Genealogy through his Maternal line. Gaining a different perspective and clarification is always a good iway to view a story.
Enjoy!
Good morning Sir,
I hope this my short appreciation finds you in good health. You have done it once again; the clarity of thought and the deep insights linking the traditions of the Jewish Torah to what would become the Christian era through Mary are extremely impressive. We pray to God to continue to endow you with Heavenly Wisdom and good health. SHALOM.
Dear Essel-Amoah, I am VERY grateful for your encouragement! May the Lord continue to give light! It is only His to give!
Is drinking alcoholic beverages a sin according to the Bible?
No, it is not a sin. Its abuse, naturally, is! Unless, of course, you are nazirite, where no alcohol is permitted at any time.
Don’t you think Mary’s hebrew name is more Mariah with youd-he at the end, than Myriam ?
The latin name is Maria but i don’t know the greek writing
Shalom, Patrick. Mary’s Hebrew name is Miriam (מרים). Her Greek version is Maria (Μαρία) or Mariam (Μαριάμ), derived from the Hebrew Miriam.
Thank You very much for this wonderful knowledge about Mother Mary. Praying for your good health of mind and body dear Dr. Eli.
Thank you, my brother!