In Greek this verse begins with the words rendered Jesus told her in Good News Translation (literally “Jesus says to her”). For stylistic reasons Good News Translation introduces the words of Jesus first and then breaks into them by indicating the speaker (Jesus told her).

Do not hold on to me (Revised Standard Version “Do not hold me”) translates a present imperative in Greek which suggests the meaning “stop holding on to me” or “stop trying to hold on to me.” New English Bible, Jerusalem Bible, and New American Bible all render “Do not cling to me.” New American Bible indicates in a note that this means literally “Don’t keep touching me,” while New English Bible gives an alternative translation, “Touch me no more.” Moffatt brings out this same force in “Cease clinging to me.” As seen from this sampling of translations, the problems are at least two. (1) What is the meaning of the Greek verb itself? Does it mean “to touch” or “to take hold of”? (2) What is the force of the present tense? Does it mean “stop holding on to me” or “stop trying to hold on to me”? Translations such as Good News Translation and Revised Standard Version are ambiguous, while “Do not cling to me” (New English Bible, Jerusalem Bible, New American Bible) suggests that Mary is already holding on to Jesus. In the parallel scene in Matthew 28.9, the women take hold of Jesus’ feet and worship him, and something similar may be intimated in the present verse.

It is difficult to interpret the words because I have not yet gone back up to the Father. They seem to imply the possibility of touching Jesus after the ascension, though not before; and that is precisely the opposite of what one might expect. Fortunately for the translator, this problem need not be resolved in order to give an accurate rendering. Commentators give a variety of interpretations, but the best solutions see here a reflection of the Johannine concept of the relation between the resurrection and the exaltation of Jesus. Time and space, which characterized the Lord’s earthly existence, no longer apply to him after the resurrection. The resurrected Lord has already been exalted to his rightful place beside the Father, and any appearances that he makes to his disciples are appearances “from heaven.” So the solution to this difficulty lies somewhere within the theological perspective of the author.

Some Greek manuscripts read “my Father” instead of the Father. Both “my Father” and the Father are Johannine, but it is more likely that a scribe would have changed the Father to read “my Father” than the reverse. In any case, “my Father” is a legitimate translation of the Greek “the Father.”

In Greek, the words which follow the command but go to my brothers and tell them are given in direct discourse, but it is possible to render them as indirect discourse, as in Good News Translation (see also New English Bible “but go to my brothers, and tell them that I am now ascending to my Father…”). The brothers referred to are, of course Jesus’ disciples, and not the “brothers” of 7.5. In some languages it is essential to translate “my disciples” or “my followers.” In The Acts of the Apostles brothers or brethren may be rendered “fellow Christians” or “fellow believers,” but that would not be appropriate in this passage. However, such an expression as “those who believe in me” may be used.

That I am going back up to him who is my Father and their Father, my God and their God is literally “I am going up to my Father and your Father and my God and your God.” The present tense of the verb translated going back up in Good News Translation is significant. It indicates that Jesus is in the process of ascending to the Father, but has not yet arrived at his destination. In the Gospel of John Jesus’ return to the Father is a frequent theme (see 7.33; 14.12,28; 16.5,10,28).

In some languages a literal translation of my Father and their Father, my God and their God would be interpreted to mean four different persons. Accordingly, it may be necessary to restructure the grammatical relations, for example “my Father who is also their Father; this same person is my God, and he is also their God.” In a number of languages, however, one cannot say “my God” or “their God,” since God cannot be grammatically possessed. One can, however, say “the God whom I worship” and “the God whom they worship.”

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on the Gospel of John. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .