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.
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. |
|
ὃ | 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. |
Greek Commentary for John 20:16
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]
Insert, as Rev., after Him, in Hebrew. [source]
Reverse Greek Commentary Search for John 20:16
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]
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]
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]
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]
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]
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]
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]
“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]