Jesus saith unto her, Mary. The more general expression, "woman" (John 20:15), makes her seem to us the representative of the whole of suffering humanity, weeping over the inability to find any link of fellowship between itself and the invisible God, feeling unconsciously after the Christ and haply not finding him, weeping because hostility had obliterated him or superstition had concealed him, while all the while he is near at hand.
But now Jesus stirred the affection of the living, weeping person at his side by uttering her own name in tones that thrilled her to the heart, and created the new sublime conviction that he had risen, as he said.
She turned herself, as though the previous glance had been momentary and partial, and now the vision and voice blended, and she knew him. And saith unto him in Hebrew, Rabbouni ἑβραίστι is here introduced by modern editors, This word only occurs in this Gospel and the Apocalypse), a word (the evangelist adds) which is to say, Master.
The Hebrew term—probably preserved in its Galilaean form, ינִוּבּרַ, rabbouni, rather than in the ordinary form (see Authorized version) ינִרֹבּרַ, rabboni—if strictly translated, would be "my Teacher," or "my Master," yet the personal pronoun must not be pressed.
It doubtless had lost its specialty as we find in many other languages (monsieur, mein herr, "my Lord," are familiar instances). Even if the full force of the pronoun were urged, Mary's faith had not gone beyond the ideal of her devotedly loved Teacher, Friend, Master, and fell far short of the insight which even the incredulous Thomas would soon exhibit, that the Lord had put on Divine glory, and filled all things.
She apparently fell in speechless, passionate affection at his feet, as the other women did shortly afterwards (see Matthew 28:9); but with the idea that now the old relations between Teacher and loving disciples would be resumed.
She was in no mood answering to the doubtfulness of the disciples who desired proof of his identity, of the fact of his corporeity, before they could understand his claim to be their perpetual Guide, and his promise to be with them "unto the end of the world;" but she thought at once of the old life in Galilee.
Her joy knew no bounds, but her conception of the reality of that which was revealed to her was most imperfect. It was the realization of love rather than the perception of intellect. She rushed hastily to a very limited conclusion; and she suffered an obvious correction, if not repulse, which has been interpreted in many ways.