Luke 1:26–38 — the Annunciation: the angel Gavriel announced that she would conceive by the Ruach ha-Kodesh and bear a son to be called Yeshua, of whom Yah would give 'the throne of his father David... and of his kingdom there shall be no end'; her response: 'Behold the handmaid of Yah; be it unto me according to thy word'
Luke 1:39–56 — visited her relative Elisheva (mother of Yochanan), who greeted her as 'the mother of my Lord'; Miryam responded with the Magnificat, 'My soul doth magnify Yah, and my spirit hath rejoiced in God my Savior'
Luke 2:1–7 — traveled with Yosef to Beit-Lechem for the census of Caesar Augustus and gave birth to Yeshua there, 'and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn'
Luke 2:19, 2:51 — twice noted as treasuring and pondering these events 'in her heart'
Luke 2:34–35 — at the Temple presentation, Shimon prophesied over the child and told Miryam, 'a sword shall pierce through thy own soul also'
Matthew 2:13–15 — fled with Yosef and the child to Egypt to escape Herod
John 2:1–12 — at a wedding in Kana, told Yeshua 'they have no wine,' prompting what John records as his first sign
Matthew 12:46–50 Mark 3:31–35 — came with Yeshua's 'brothers' seeking him during his ministry; he used the occasion to redefine family as 'whosoever shall do the will of my Father'
John 19:25–27 — stood at the foot of the cross; Yeshua entrusted her to the care of 'the disciple whom he loved'
Acts 1:14 — present with the apostles in Yerushalayim after the resurrection, 'with the women, and Mary the mother of Jesus, and with his brethren,' continuing in prayer — her last appearance in the New Testament narrative
“'Behold the handmaid of Yah; be it unto me according to thy word' (Luke 1:38) — the only woman named in this dataset's entire post-exilic spine, in the generation immediately before Yeshua”
Traditional note: (1) Scripture does not name Miryam's father. This dataset lists her tribe as 'Yehudah' by marriage to Yosef, following the convention already used for other wives in this dataset (compare Sarah, Rivkah, Leah, Rachel under the patriarchal line, and Bathsheva under 'United-Monarchy'). The 'Eli/Heli = Miryam's father' hypothesis for Luke 3:23 — discussed comprehensively at 'yosef-mi-natzeret' — would, if correct, make Luke 3's entire Natan-line genealogy Miryam's own paternal lineage rather than Yosef's; this dataset does not adjudicate this and does not model a separate 'father of Miryam' entry under either 'Eli' or the non-canonical 'Yoachim' (Protoevangelium of James, 'Tradition'). (2) Luke 1:36 calls Elisheva (mother of Yochanan, 'of the daughters of Aharon,' Luke 1:5) Miryam's kinswoman; if this relationship runs through Miryam specifically rather than through Yosef, or in some looser sense of 'kinswoman,' it has led some to infer a Levitical strand in Miryam's ancestry alongside a possible Davidic one (via the Eli/Heli hypothesis) — scripture does not specify the relationship's nature, and this dataset does not model it further. (3) women_named_in_genealogy is set to true: she is named directly within Matthew 1:16 ('Yosef the husband of Miryam, of whom was born Yeshua') — the only woman named anywhere in this dataset's post-exilic spine (genealogy_position 52–64), though in a different grammatical role from the 'five women' (Tamar, Rahav, Rut, Bat-Sheva, and Miryam herself) noted in this dataset's general commentary on the Davidic-line queen-mothers and women named in Matthew 1. (4) The virgin birth (Matthew 1:18–25, Luke 1:34–35) is recorded as scripture presents it, without further comment, consistent with this dataset's general policy of recording rather than adjudicating theological claims; see also 'yosef-mi-natzeret' and 'yeshua'.
