(ב) הנביאה - קורא בעל דברי שבח או תוכחות בני אדם.
(2) הנביאה, the term נביא or נביאה is accorded to people who either are held in high esteem by their peers for their eloquence or their ability to admonish their peers.
(ו) בְּהֵיכָלָא אַחֲרָא, אִית יוֹכֶבֶד, אִמֵּיהּ דְּמֹשֶׁה נְבִיאָה מְהֵימָנָא, וְכַמָּה אַלְפִין וְרִבְּבָן בַּהֲדָהּ. בְּהֵיכָלָא דָּא, לָא מַכְרְזֵי כְּלַל, אֶלָּא ג' זִמְנִין בְּכָל יוֹמָא וְיוֹמָא, אוֹדֵת וּמְשַׁבָּחַת לְמָארֵי עָלְמָא, אִיהִי וְכָל אִינּוּן נָשִׁין דִּי בַּהֲדָהּ. וְשִׁירָתָא דְּיַמָּא מְזַמְּרִין בְּכָל יוֹמָא, וְאִיהִי בִּלְחוֹדָהָא אַמְרַת מֵהָכָא, (שמות טו) וַתִּקַּח מִרְיָם הַנְּבִיאָה וְגוֹ', אֶת הַתּוֹף בְּיָדָהּ וְגוֹ'. וְכָל אִינּוּן צַדִּיקַיָּיא דִּי בְגַן עֵדֶן, צַיְיתִין לַקָל נְעִימוּ דִּילָהּ. וְכַמָּה מַלְאֲכִין קַדִּישִׁין אוֹדָאן וּמְשַׁבְּחָן עִמָּהּ לִשְׁמָא קַדִּישָׁא.
(6) In another chamber, Yocheved comes, the mother of Moshe the faithful prophet, and so many thousands and thousands of women with her. In this chamber, there is no announcement at all, but three times each day, she acknowledges and praises the Ruler of the world, she and all the women with her. They sing the Song of the Sea every day, and she herself recites from "And Miriam the Prophet...took her timbrel in her hand..." (Shmot 15:20). And all these righteous women there in the Garden of Edn listen to her pleasant voice, and so many holy angels acknowledge and praise the holy Name with her.
The Rabbis identify Miriam with Puah, one of the two Hebrew midwives (Shiphrah and Puah) who served the Israelites during the Egyptian enslavement. Why was she called “Puah”? Because she appeared (hofi’a) with good deeds for Israel. In another explanation of her name, when she went with her mother to the expectant woman, she would bleat (poah) like a sheep to the woman in labor, which acted as a stimulus and aided the woman’s delivery. Another view has her squirting (nofa’at) wine into the baby’s mouth, causing the newborn to cry out when it was thought to be stillborn (Ex. Rabbah 1:13; Eccl. Rabbah 7:3; Midrash Samuel 23:2). Another explanation of her name relates to her behavior toward Pharaoh. When she heard the royal edict, she was insolent (hofi’ah panim) toward Pharaoh and looked down her nose at him. She told him: “Woe to you on the day of judgment, when God will come to demand punishment of you.” Pharaoh immediately became enraged at her and wanted to kill her. She was saved thanks to her mother, who mollified him and said to him: “Do you take notice of her? She is a baby, and knows nothing” (Ex. Rabbah, loc. cit.). Another explanation of her name is related to the birth of Moses. Puah (= Miriam) would cry out (poah) with divine inspiration and say: “My mother shall give birth to a son who will save Israel” (BT Sotah 11b). In another exegetical account, she was called Puah because of her insolence, which—in this depiction—was directed against her father Amram, in protest against his abstinence from his wife when Pharaoh ordered that the Israelite boys be cast into the Nile (Ex. Rabbah loc. cit.). Another etymological tradition explains that she was so named because she cried out (poah) and wept for her brother Moses when he was cast into the river (Sifrei on Numbers, 78).
In its various meanings, the name “Puah” therefore embodies two different character traits that the Rabbis find in Miriam’s personality: on the one hand, she exhibits sensitivity and tenderness: she bleats to the infant and weeps for her brother; while, on the other, she acts assertively and aggressively and is insolent both to her father and to Pharaoh. -Tamar Meir
https://jwa.org/encyclopedia/article/miriam-midrash-and-aggadah