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R. Hepburn posits that while Matthew 28:9 records Mary Magdalene and the other Mary taking hold of Jesus’ feet and worshiping Him after His resurrection, the encounter recorded in John 20:17 is a different (likely earlier) encounter when Mary Magdalene is alone with the risen Christ.
The chapter may be divided into three distinct sections. Verses 1-18 describe events at Jesus' empty tomb when it is found empty and the appearance of the risen Jesus to Mary Magdalene (see Noli me tangere). The second section describes Jesus' appearances to his disciples, while the final two verses relate why the author wrote this gospel. [5]
John 20:15 is the 15th verse of the twentieth chapter of the Gospel of John in the New Testament of the Christian Bible. Mary Magdalene has returned to Jesus' tomb and found it empty. She does not know that Jesus has risen from death and they begin conversing without her realizing his identity.
Noli me tangere ('touch me not') is the Latin version of a phrase spoken, according to John 20:17, by Jesus to Mary Magdalene when she recognized him after His resurrection. The original Koine Greek phrase is Μή μου ἅπτου (mḗ mou háptou).
In the King James Version of the Bible the text reads: [1] Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master. In the English Standard Version it reads: [2] Jesus said to her, "Mary." She turned and said to him in Aramaic, "Rabboni!" (which means Teacher). In the Vulgate Bible the text reads: [3]
Mary has not been mentioned since John 20:2 and the Gospel does not mention how she made her way back to tomb or if she was present while Peter and the Beloved Disciple were examining it. C.K. Barrett states that it is unknown if Mary was a witness to the examination of the tomb by the two disciples that found the grave clothes still present.
Mary, as the first Christian Saint and Mother of Jesus, was deemed to be a compassionate mediator between suffering mankind and her son, Jesus, who was seen as King and Judge. In the East, devotion to Mary blossomed in the sixth century under official patronage and imperial promotion at the Court of Constantinople . [ 27 ]
It also refers to "the other Mary." An ambiguous usage copied from Matthew 27:61 and usually accepted to refer to Mary, the mother of James. [10] In Mark and Luke the women come to the tomb to anoint the body of Jesus. This is dropped from Matthew's version. Here they are described as coming simply to "see the tomb."
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