“Blessed are you!
When people hate you!
When they exclude you!
When they revile you!
When they defame you
Of the Son of Man!”
μακάριοί ἐστε ὅταν μισήσωσιν ὑμᾶς οἱ ἄνθρωποι, καὶ ὅταν ἀφορίσωσιν ὑμᾶς καὶ ὀνειδίσωσιν καὶ ἐκβάλωσιν τὸ ὄνομα ὑμῶν ὡς πονηρὸν ἕνεκα τοῦ Υἱοῦ τοῦ ἀνθρώπου
Luke indicated that Jesus said that they would be blessed, happy, and fortunate (μακάριοί ἐστε), when people hated them (ὅταν μισήσωσιν ὑμᾶς οἱ ἄνθρωποι) or excluded them (καὶ ὅταν ἀφορίσωσιν ὑμᾶς) on account of the Son of Man (ἕνεκα τοῦ Υἱοῦ τοῦ ἀνθρώπου), using the second person plural. They would be blessed (μακάριοί ἐστε), when people insulted them (καὶ ὀνειδίσωσιν) or defamed them by calling their name evil (καὶ ἐκβάλωσιν τὸ ὄνομα ὑμῶν ὡς πονηρὸν) on account of the Son of Man (ἕνεκα τοῦ Υἱοῦ τοῦ ἀνθρώπου). There is something equivalent, perhaps from the Q source, in Matthew, chapter 5:11, where Jesus said that they would be blessed (μακάριοί), because they were going to be reviled and insulted for the sake of Jesus Christ. They were going to be persecuted because of Jesus. The early Christians would be attacked on all sides, by their fellow Jews and the various gentile groups, being falsely accused of wrong doing, for following Jesus Christ, the Son of Man.
The Lord Jesus,
After he had spoken
Was taken up
He sat down
At the right hand
Ὁ μὲν οὖν Κύριος Ἰησοῦς μετὰ τὸ λαλῆσαι αὐτοῖς ἀνελήμφθη εἰς τὸν οὐρανὸν καὶ ἐκάθισεν ἐκ δεξιῶν τοῦ Θεοῦ.
This account of the ascension of Jesus into heaven is like Luke, chapter 24:51, and the Acts of the Apostles, chapter 1:1 and 1:9. Perhaps this longer ending of Mark was inspired by Luke. After the Lord Jesus (Ὁ μὲν οὖν Κύριος Ἰησοῦς) had spoken all these things to them (μετὰ τὸ λαλῆσαι αὐτοῖς), he was taken up to heaven (ἀνελήμφθη εἰς τὸν οὐρανὸν). There he sits at the right hand of God (καὶ ἐκάθισεν ἐκ δεξιῶν τοῦ Θεοῦ). Jesus is no longer just Jesus, but the Lord Jesus. However, he has taken his correct place at the right hand of God the Father in heaven. At the same time, this has hints of subordination theology where Jesus is inferior to God the Father at his right hand.
Of the gospel
Of Jesus Christ,
The Son of God.”
Ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ Υἱοῦ Θεοῦ.
When you compare the beginnings of the other gospels to Mark, you can see the differences. Matthew, chapter 1:1, called his account a book or account (Βίβλος) that starts with a genealogy, while Luke, chapter 1-4, talked about an orderly account for his friend Theophilus. John, chapter l:18, had his long logos prologue. Mark was the only one to call his work a gospel (τοῦ εὐαγγελίου), or more precisely, the beginning of a gospel (Ἀρχὴ τοῦ εὐαγγελίου). Just like in Genesis, chapter 1:1, this is the beginning (Ἀρχὴ) of something important, the gospel of Jesus Christ, the good news about Jesus Christ (τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ). Like Matthew, Mark called Jesus the Christ (Ἰησοῦ Χριστοῦ) or the Messiah right from the beginning. Jesus was the anointed one, the “Christ (Χριστοῦ).” This author clearly stated at the beginning of this book that it would be about Jesus the expected anointed Messiah, Christ. However, there is nothing about the genealogy or the birth of Jesus as in Matthew and Luke. Instead, like John, the emphasis was on the divine Jesus, the Son of God (Υἱοῦ Θεοῦ). Right from the beginning, Jesus is and was the Son of God.
“King Artaxerxes paid tribute to Mordecai on the land and on the islands of the sea. All the acts of his power and might with the full account of the high honor of Mordecai, to which the king advanced him, are they not written in the annals of the kings of Media and Persia? Mordecai the Jew was next in rank to King Artaxerxes. He was powerful among the Jews. He was popular with his many kindred. He sought the good of his people. He interceded for the welfare of all his descendents.”
This praise of Mordecai is similar to the kind of eulogies that you can find about the kings of Judah and Israel in the Book of Kings, and the Book of Chronicles. In other words, if you want more information, it is written in the annals of the kings of Media and Persia. He was especially good and powerful for the Jews. Strangely enough, Queen Esther seems to take a second place to Mordecai.
“Now Mordecai took his rest in the courtyard with Gabatha and Tharra, the two eunuchs of the king who kept watch in the courtyard. He overheard their conversation. He inquired into their purposes. He learned that they were preparing to lay hands upon King Artaxerxes. He informed the king concerning them. Then the king examined the two eunuchs. After they had confessed it, they were led away to execution. The king made a permanent record of these things. Mordecai also wrote an account of them. The king ordered Mordecai to serve in the court. He rewarded him for these things. However, Haman, son of Hammedatha, a Bougaean, was in great honor with the king. He sought to injure Mordecai and his people because of the two eunuchs of the king.”
Once again, a eunuch was a castrated man who personally served the king. It is not clear why Mordecai was sleeping with these 2 men in the courtyard. Nevertheless, Mordecai heard their conversation where they were plotting to overthrow and kill the king. He turned on the 2 eunuchs and told the Persian King Artaxerxes what he had heard. The king examined the situation, as the 2 eunuchs confessed their plot. Then the king had them executed. He ordered Mordecai to write an account of the affair, and serve in his court. All looks well for Mordecai. However, Haman comes on the scene. He may have been behind the plot of the 2 eunuchs because he does not seem happy that Mordecai uncovered it. He was a man of high honor but he was also against Mordecai’s people, the Jews.