^20:11But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb. ^20:12And she saw two angels in white sitting where Jesus’ body had been lying, one at the head and one at the feet. ^20:13They said¹⁷ to her, “Woman,¹⁸ why are you weeping?” Mary replied,¹⁹ “They have taken my Lord away, and I do not know where they have put him!” ^20:14When she had said this, she turned around and saw Jesus standing there,²⁰ but she did not know that it was Jesus.

^20:15Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she²¹ 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.” ^20:16Jesus said to her, “Mary.” She²² turned and said to him in Aramaic,²³ “Rabboni”²⁴ (which means Teacher).²⁵^20:17Jesus replied,²⁶ “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.’ ” ^20:18Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them²⁷ what²⁸ Jesus²⁹ had said to her.³⁰

Read in Logos

John 20:18: Mary Magdalene went and announced to the disciples, “I have seen the Lord”—and that he had said these things to her.

Footnotes

17 The conjunction καί (kai, “and”) has not been translated here.
18 Woman was a polite form of address (see γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions. This occurs again in v. 15.
19 Grk “She said to them.”
20 The word “there” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
21 Grk “that one” (referring to Mary Magdalene).
22 Grk “That one.”
23 Grk “in Hebrew.”
24 The Aramaic Rabboni means “my teacher” (a title of respect).
25 This is a parenthetical note by the author.
26 Grk “Jesus said to her.”
27 The words “she told them” are repeated from the first part of the same verse to improve clarity.
28 Grk “the things.”
29 Grk “he”; the referent (Jesus) is specified in the translation for clarity.
30 The first part of Mary’s statement, introduced by ὅτι (hoti), is direct discourse (ἑώρακα τὸν κύριον, heōraka ton kurion), while the second clause switches to indirect discourse (καὶ ταῦτα εἶπεν αὐτῇ, kai tauta eipen autē). This has the effect of heightening the emphasis on the first part of the statement.