John 20:11-18

20:11 But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb. 20:12 And she saw two angels in white sitting where Jesus’ body had been lying, one at the head and one at the feet. 20:13 They said¹ to her, “Woman,² why are you weeping?” Mary replied,³ “They have taken my Lord away, and I do not know where they have put him!” 20:14 When she had said this, she turned around and saw Jesus standing there,⁴ but she did not know that it was Jesus.

20:15 Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she⁵ thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.” 20:16 Jesus said to her, “Mary.” She⁶ turned and said to him in Aramaic,⁷ “Rabboni”⁸ (which means Teacher).⁹ 20:17 Jesus replied,¹⁰ “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’” 20:18 Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them¹¹ what¹² Jesus¹³ had said to her.¹⁴

¹tn The conjunction καί (kai, “and”) has not been translated here.

²sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions. This occurs again in v. 15.

³tn Grk “She said to them.”

⁴tn The word “there” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

⁵tn Grk “that one” (referring to Mary Magdalene).

⁶tn Grk “That one.”

⁷tn Grk “in Hebrew.”

⁸sn The Aramaic Rabboni means “my teacher” (a title of respect).

⁹sn This is a parenthetical note by the author.

¹⁰tn Grk “Jesus said to her.”

¹¹tn The words “she told them” are repeated from the first part of the same verse to improve clarity.

¹²tn Grk “the things.”

¹³tn Grk “he”; the referent (Jesus) is specified in the translation for clarity.

¹⁴tn The first part of Mary’s statement, introduced by ὅτι (Joti), is direct discourse (ἑώρακα τὸν κύριον, Jewraka ton kurion), while the second clause switches to indirect discourse (καὶ ταῦτα εἶπεν αὐτῇ, kai tauta eipen auth). This has the effect of heightening the emphasis on the first part of the statement.