John 20:11-18
Was standing ( ιστηκε ). Past perfect of ιστημ as imperfect as in 19:25.At the tomb ( προς τω μνημειω ). Προς (in front of) with locative while παρα (by the side of) with locative in 19:25. Pathetic and common picture of a woman weeping by the tomb. See 11:31.
As she wept ( ως εκλαιεν ). Imperfect, "as she was weeping."
She stooped and looked ( παρεκυψεν ). Aorist active indicative of παρακυπτω for which see verse 5. Mary "peeped into" the tomb, but did not enter.
Beholdeth ( θεωρε ). Vivid historical present again as in verses 6, 14. Peter and John had not seen the two angels. Westcott suggests an "economy" in such manifestations as the explanations. Better our own ignorance as to the reason why only the women saw them. Angels were commonly believed to be clad in white. See Mr 16:5 (a young man in a white robe), Mt 28:5 (the angel), Lu 24:4 (two men in dazzling apparel). For other angels in John's Gospel see 1:41; 12:29; 20:12.
Had lain ( εκειτο ). Imperfect in progressive sense, "had been lying," though not there now.
I do not know ( ουκ οιδα ). Singular here, not plural as in verse 2, because clearly Mary is alone here. But the problem is the same. She did not see Peter and John at the tomb.
She turned herself back ( εστραφη εις τα οπισω ). Second aorist passive indicative of στρεφω in an intransitive and almost reflective sense. In the disappearance of the aorist middle before the aorist passive see Robertson, Grammar, p.817. See also στραφεισα (second aorist passive participle) in verse 16. On εις τα οπισω see 6:66; 18:6.
Standing ( εστωτα ). Second perfect active (intransitive) of ιστημ. Instinctively Mary felt the presence of some one behind her.
Was ( εστιν ). Present active indicative retained in indirect discourse after ηιδε (knew).
Sir ( Κυριε ). Clearly not "Lord" here, for she thought him to be "the gardener" ( ο κηπουρος ), old word ( κηποσ, ουρος ), keeper of the garden, only here in the N.T.
If thou hast borne him hence ( ε συ εβαστασος αυτον ). Condition of the first class. Note emphasis on συ (thou). A new idea struck Mary as mistaken as the other one. Jesus had repeated the question of the angels, but she did not recognize him.
And I ( καγω ). Emphasis and crasis.
Mary ( Μαριαμ ). Aramaic form in Aleph B W, though Μαρια in 19:25. Clearly the old familiar tone of Jesus was in the pronunciation of her name.
Rabboni ( Ραββουνε ). Aramaic again for Διδασκαλε (Teacher), "my Teacher." In N.T. only here and Mr 10:51 though practically the same as Ραββ. See 11:28 for "the Teacher" (Rabbi). These two simple words tell the great fact that Christ is risen and Mary has seen him. One says little in really great moments.
Touch me not ( μη μου απτου ). Present middle imperative in prohibition with genitive case, meaning "cease clinging to me" rather than "Do not touch me." Jesus allowed the women to take hold of his feet ( εκρατησαν ) and worship ( προσεκυνησαν ) as we read in Mt 28:9. The prohibition here reminds Mary that the previous personal fellowship by sight, sound, and touch no longer exists and that the final state of glory was not yet begun. Jesus checks Mary's impulsive eagerness.
For I am not yet ascended ( ουπω γαρ αναβεβηκα ). Perfect active indicative. Jesus is here at all only because he has not yet gone home. He had said (16:7) that it was good for them that he should go to the Father when the Holy Spirit will come through whom they will have fellowship with the Father and Christ.
My God ( θεου μου ). Jesus had said "My God" on the Cross (Mr 15:34). Note it also in Re 3:2. So Paul in Ro 15:6, etc., has "the God and Father of our Lord Jesus Christ."
And telleth ( αγγελλουσα ). Present active participle, "announcing."
I have seen the Lord ( Hεωρακα τον κυριον ). Perfect active indicative of οραω. She will always carry in her heart that vision (picture) of the Risen Christ. She tells this fact before she delivers Christ's message to the brethren of Christ.
How that. No word in the Greek, but a conjunction like ως is implied. Hοτ here is recitative. The disciples (brethren) did not believe Mary's story nor that of the other women (Lu 24:11; Mr 16:11). Paul does not mention the vision to Mary or the women in 1Co 15:5-7. But Mary Magdalene was the first one to see the Risen Lord.
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