The Meaning of John 20:16 Explained

John 20:16

KJV: Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.

YLT: Jesus saith to her, 'Mary!' having turned, she saith to him, 'Rabbouni;' that is to say, 'Teacher.'

Darby: Jesus says to her, Mary. She, turning round, says to him in Hebrew, Rabboni, which means Teacher.

ASV: Jesus saith unto her, Mary. She turneth herself, and saith unto him in Hebrew, Rabboni; which is to say, Teacher.

KJV Reverse Interlinear

Jesus  saith  unto her,  Mary.  She  turned  herself, and saith  unto him,  Rabboni;  which  is to say,  Master. 

What does John 20:16 Mean?

Verse Meaning

Mary recognized Jesus when He called her by name (cf. John 10:3-4).
"The Shepherd had called his sheep by name, and the sheep heard and joyfully responded ( John 10:3)." [1]
She responded by calling Him by the name she had undoubtedly used to address Him numerous times before. John accommodated his readers by translating the Aramaic word. This title probably did not reflect insight into Jesus" true identity. It simply expressed the joy of a restored relationship that she had concluded had ended. Mary swung from the depths of despair emotionally to the height of joy in one brief second. This is one of the greatest recognition scenes in literature.
"Never was there a one-word utterance more charged with emotion than this." [2]

Context Summary

John 20:11-18 - The Joy Of The Resurrection
Mary wept with hopeless sorrow, with no thought that Jesus was risen, and anxious only to secure the body of her dear Master and Friend. It is because we know so little of the inner meaning of events which are happening around us, under the hand of God, that we weep so bitterly. What we suppose we have lost is really close at hand, and what we count disastrous is part of the process designed to irradiate our lives for evermore.
In her grief Mary mistook Jesus for the gardener, but who shall say that she was greatly mistaken? for surely Jesus is the Keeper of the Church, which may fitly be compared to a garden. At that moment He had come into it to lift up one drooping flower. She recognized the intonation of His voice, for speech is ever a telltale. In the resurrection we shall hear again tones that we have not heard since childhood. In John 20:17 women receive the highest authority for acting as evangelists. Let them tell out the glad news of a love that is stronger than death, and which passes through death undiminished and unchanged. Our beloved are waiting for us in the garden of Paradise. We shall hear and see them and be with them forever. [source]

Chapter Summary: John 20

1  Mary comes to the tomb;
3  so do Peter and John, ignorant of the resurrection
11  Jesus appears to Mary Magdalene,
19  and to his disciples
24  The incredulity and confession of Thomas
30  The Scripture is sufficient to salvation

Greek Commentary for John 20:16

Mary [Μαριαμ]
Aramaic form in Aleph B W, though Μαρια — Maria in John 19:25. Clearly the old familiar tone of Jesus was in the pronunciation of her name. Rabboni Aramaic again for Διδασκαλε — Didaskale (Teacher), “my Teacher.” In N.T. only here and Mark 10:51 though practically the same as αββι — Rabbi See John 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. [source]
Saith unto Him, Rabboni []
Insert, as Rev., after Him, in Hebrew. [source]

Reverse Greek Commentary Search for John 20:16

Mark 10:51 Rabboni [αββουνει]
The Aramaic word translated Lord (Kurie) in Matthew 20:33 and Luke 18:41. This very form occurs again in John 20:16.That I may receive my sight (ινα αναβλεπσω — hina anablepsō). To recover sight (ανα — anȧ), see again. Apparently he had once been able to see. Here ινα — hina is used though τελω — thelō is not (cf. Mark 10:35). The Messiah was expected to give sight to the blind (Isaiah 61:1; Luke 4:18; Luke 7:22). [source]
John 1:38 Turned [στραπεις]
Second aorist passive participle of στρεπω — strephō vividly picturing the sudden act of Jesus on hearing their steps behind him. Beheld First aorist middle participle of τεαομαι — theaomai (John 1:32). Both participles here express antecedent action to λεγει — legei (saith). Following Present active participle of ακολουτεω — akoloutheō (John 1:37). It was Christ‘s first experience of this kind and the two came from the Baptist to Jesus. What seek ye? Not “whom” Aramaic title for “Teacher” which John here translates by Διδασκαλε — Didaskale as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew 26:25, Matthew 26:49) and Mark once by Judas (Mark 14:45) and twice by Peter (Mark 9:5; Mark 11:21). John‘s Gospel has the disciples at first addressing Jesus by Rabbi while others address him by Κυριε — Kurie (Lord or Sir) as in John 4:11, John 4:49; John 5:7. Peter uses Κυριε — Kurie in John 6:68. In the end the disciples usually say Κυριε — Kurie (John 13:6, John 13:25, etc.), but Mary Magdalene says αββουνει — Rabbounei (John 20:16). Being interpreted Present passive participle of μετερμηνευω — methermēneuō late compound of μετα — meta and ερμηνευω — hermēneuō to explain (John 1:42), old word from ερμες — Hermes the god of speech (hermeneutics). John often explains Aramaic words (John 1:38, John 1:41, John 1:42; John 4:25; John 9:7, etc.). Where abidest thou? They wished a place for quiet converse with Jesus. [source]
John 20:14 She turned herself back [εστραπη εις τα οπισω]
Second aorist passive indicative of στρεπω — strephō 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 στραπεισα — strapheisa (second aorist passive participle) in John 20:16. On εις τα οπισω — eis ta opisō see John 6:66; John 18:6. Standing Second perfect active (intransitive) of ιστημι — histēmi Instinctively Mary felt the presence of some one behind her. Was Present active indicative retained in indirect discourse after ηιδει — ēidei (knew). [source]
John 21:20 Turning about [επιστραπεις]
Second aorist passive participle of επιστρεπω — epistrephō old verb, here a sudden turning round (ingressive aorist). For the simplex verb στρεπω — strephō see John 20:14, John 20:16. Following Following both Jesus and Peter, perhaps having heard the graphic dialogue above. [source]
John 5:2 There is [εστιν]
Bengel argues that this proves a date before the destruction of Jerusalem, but it is probably only John‘s vivid memory. By the sheep gate Supply πυληι — pulēi (gate) which occurs with the adjective προβατικη — probatikē (pertaining to sheep, προβατα — probata) in Nehemiah 3:1, Nehemiah 3:22. A pool A diving or swimming pool (from κολυμβαω — kolumbaō to swim, Acts 27:43), old word, only here in N.T. Which is called “The surnamed” (present passive participle, only N.T. example except Acts 15:40 first aorist middle participle επιλεχαμενος — epilexamenos). In Hebrew “In Aramaic” strictly as in John 19:13, John 19:17, John 19:20; John 20:16; Revelation 9:11; Revelation 16:16. Bethesda Aleph D L 33 have ετζατα — Bethzatha or House of the Olive, while B W Vulg. Memph. have ετσαιδα — Bethsaida Having five porches Στοα — Stoa was a covered colonnade where people can gather from which Stoic comes (Acts 17:18). See John 10:23; Acts 3:11. Schick in 1888 found twin pools north of the temple near the fortress of Antonia one of which has five porches. It is not, however, certain that this pool existed before a.d. 70 when the temple was destroyed (Sanday, Sacred Sites of the Gospels, p. 55). Some have identified it with the Pool of Siloam (John 9:7), though John distinguishes them. There is also the Virgin‘s Well, called the Gusher, because it periodically bubbles over from a natural spring, a kind of natural siphon. This is south of the temple in the Valley of Kedron and quite possibly the real site. [source]
James 3:1 Be not many teachers [μη πολλοι διδασκαλοι γινεστε]
Prohibition with μη — mē and present middle imperative of γινομαι — ginomai “Stop becoming many teachers” (so many of you). There is thus a clear complaint that too many of the Jewish Christians were attempting to teach what they did not clearly comprehend. There was a call for wise teachers (James 2:13.), not for foolish ones. This soon became an acute question, as one can see in 1 Cor. 12 to chapter 14. They were not all teachers (1 Corinthians 12:28.; 1 Corinthians 14:26). The teacher is here treated as the wise man (James 3:13-18) as he ought to be. The rabbi was the teacher (Matthew 23:7.; John 1:38; John 3:10; John 20:16). Teachers occupied an honourable position among the Christians (Ephesians 4:11; Acts 13:1). James counts himself a teacher (we shall receive, James 3:1) and this discussion is linked on with James 1:19-27. Teachers are necessary, but incompetent and unworthy ones do much harm. [source]
Revelation 9:11 In Hebrew [Εβραιστι]
Adverb as in Revelation 16:16; John 5:2; John 19:13, John 19:17, John 19:20; John 20:16. Αβαδδων — Abaddōn A word almost confined to the Wisdom books (Job 26:6; Psalm 88:11; Proverbs 15:11). It is rendered in the lxx by Απωλεια — Apōleia destruction. [source]
Revelation 9:11 His name is [ονομα αυτωι]
“Name to him” (nominative absolute and dative, as in Revelation 6:8).In Hebrew (Εβραιστι — Ebraisti). Adverb as in Revelation 16:16; John 5:2; John 19:13, John 19:17, John 19:20; John 20:16. Αβαδδων — Abaddōn A word almost confined to the Wisdom books (Job 26:6; Psalm 88:11; Proverbs 15:11). It is rendered in the lxx by Απωλεια — Apōleia destruction.In the Greek tongue With γλωσσηι — glōssēi or διαλεκτωι — dialektōi understood. As usual, John gives both the Hebrew and the Greek.Apollyon (Απολλυων — Apolluōn). Present active masculine singular participle of απολλυω — apolluō meaning “destroying,” used here as a name and so “Destroyer,” with the nominative case retained though in apposition with the accusative ονομα — onoma The personification of Abaddon occurs in the Talmud also. It is not clear whether by Apollyon John means Death or Satan. Bousset even finds in the name Apollyon an indirect allusion to Apollo, one of whose symbols was the locust, a doubtful point assuredly. [source]

What do the individual words in John 20:16 mean?

Says to her Jesus Mary Having turned around she to Him in Hebrew Rabboni that is to say Teacher
Λέγει αὐτῇ Ἰησοῦς Μαριάμ Στραφεῖσα ἐκείνη αὐτῷ Ἑβραϊστί Ραββουνι λέγεται Διδάσκαλε

Λέγει  Says 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
αὐτῇ  to  her 
Parse: Personal / Possessive Pronoun, Dative Feminine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Μαριάμ  Mary 
Parse: Noun, Vocative Feminine Singular
Root: Μαρία 
Sense: Mary the mother of Jesus.
Στραφεῖσα  Having  turned  around 
Parse: Verb, Aorist Participle Passive, Nominative Feminine Singular
Root: στρέφω  
Sense: to turn, turn around.
ἐκείνη  she 
Parse: Demonstrative Pronoun, Nominative Feminine Singular
Root: ἐκεῖνος  
Sense: he, she it, etc.
αὐτῷ  to  Him 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
Ἑβραϊστί  in  Hebrew 
Parse: Adverb
Root: Ἑβραϊστί  
Sense: in Hebrew, i.
Ραββουνι  Rabboni 
Parse: Noun, Vocative Masculine Singular
Root: ῥαββονί 
Sense: master, chief, prince.
  that 
Parse: Personal / Relative Pronoun, Nominative Neuter Singular
Root: ὅς 
Sense: who, which, what, that.
λέγεται  is  to  say 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: λέγω 
Sense: to say, to speak.
Διδάσκαλε  Teacher 
Parse: Noun, Vocative Masculine Singular
Root: διδάσκαλος  
Sense: a teacher. 2 in the NT one who teaches concerning the things of God, and the duties of man.