Yohanes 20:18

20:18 Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them ¹  what ²  Jesus ³  had said to her. ⁴ 

Lukas 8:2

8:2 and also some women ⁵  who had been healed of evil spirits and disabilities: ⁶  Mary ⁷  (called Magdalene), from whom seven demons had gone out,

Yohanes 19:25

19:25 Now standing beside Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. ⁸ 

[20:18]  ¹ tn The words “she told them” are repeated from the first part of the same verse to improve clarity.

[20:18]  ² tn Grk “the things.”

[20:18]  ³ tn Grk “he”; the referent (Jesus) is specified in the translation for clarity.

[20:18]  ⁴ tn The first part of Mary’s statement, introduced by ὅτι (Joti), is direct discourse (ἑώρακα τὸν κύριον, Jewraka ton kurion), while the second clause switches to indirect discourse (καὶ ταῦτα εἶπεν αὐτῇ, kai tauta eipen auth). This has the effect of heightening the emphasis on the first part of the statement.

[8:2]  ⁵ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

[8:2]  ⁶ tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

[8:2]  ⁷ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

[19:25]  ⁸ sn Several women are mentioned, but it is not easy to determine how many. It is not clear whether his mother’s sister and Mary the wife of Clopas are to be understood as the same individual (in which case only three women are mentioned: Jesus’ mother, her sister Mary, and Mary Magdalene) or as two different individuals (in which case four women are mentioned: Jesus’ mother, her sister, Mary Clopas’ wife, and Mary Magdalene). It is impossible to be certain, but when John’s account is compared to the synoptics it is easier to reconcile the accounts if four women were present than if there were only three. It also seems that if there were four women present, this would have been seen by the author to be in juxtaposition to the four soldiers present who performed the crucifixion, and this may explain the transition from the one incident in 23-24 to the other in 25-27. Finally, if only three were present, this would mean that both Jesus’ mother and her sister were named Mary, and this is highly improbable in a Jewish family of that time. If there were four women present, the name of the second, the sister of Jesus’ mother, is not mentioned. It is entirely possible that the sister of Jesus’ mother mentioned here is to be identified with the woman named Salome mentioned in Mark 15:40 and also with the woman identified as “the mother of the sons of Zebedee” mentioned in Matt 27:56. If so, and if John the Apostle is to be identified as the beloved disciple, then the reason for the omission of the second woman’s name becomes clear; she would have been John’s own mother, and he consistently omitted direct reference to himself or his brother James or any other members of his family in the Fourth Gospel.