LOY Excursus: Mark’s Editorial Style

This LOY Excursus is a compendium of observations regarding the redactional changes the author of Mark typically made to his sources. It also discusses the image of Jesus the author of Mark wanted to portray in his Gospel.

How to cite this article:
David N. Bivin, “LOY Excursus: Mark’s Editorial Style,” The Life of Yeshua: A Suggested Reconstruction (Jerusalem Perspective, 2014) [https://www.jerusalemperspective.com/12312/].

Dedicated to the memory of Professor Eduard Yechezkel Kutscher (1909-1971).

Updated: 28 July 2024^[97]

Table of Contents

1. Introduction

2. Mark’s Freedom and Creativity

2a. Grammar

2b. Vocabulary

2c. Literary Techniques

3. A Jewish Model for Mark’s Editorial Style?

4. Mark’s Portrait of Jesus

5. Appreciation for Mark

The writing style of the author of the Gospel of Mark has long been regarded as idiosyncratic.^[98]Mark’s pervasive use of the “historical present”^[99]and its bizarre proliferation of the word εὐθύς are two well-known examples.^[100]Despite its awkwardness, and indeed sometimes because of it, Mark’s Gospel has been regarded as the most primitive of the Synoptic Gospels and one of the sources for the Gospels of Matthew and Luke. Robert Lindsey challenged this scholarly consensus of Markan Priority when he discovered the more Hebraic quality of Luke vis-à-vis Mark and vis-à-vis Matthew wherever Matthew was dependent on Mark. Lindsey concluded that Luke was the first of the Synoptic Gospels, that Mark reworked Luke, and that Matthew is based on Mark and one of the sources upon which Luke is based.^[101]

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^[1] See David Flusser, "The Times of the Gentiles and the Redemption of Jerusalem." ↩
^[2] See Robert Lindsey, "The Hebrew Life of Jesus," under the subheading "Jesus’ Interrogation by the Chief Priests." ↩
^[3] Given the types and volume of change Mark introduces into Gospel stories (see below), one wonders whether οἱ Ἡρῳδιανοί ("the Herodians"; Mark 3:6; 12:13 [= Matt. 22:16]) are a Markan invention. The Herodians are found nowhere else in ancient literature. BDAG (440) suggests that the Herodians are to be identified with “the partisans of Herod” (οἱ τὰ Ἡρῴδου φρονοῦντες; Josephus, Ant. 14:450; trans. Marcus [Loeb ed.]). ↩
^[4] Note that, just as it was not Honi, but God who sent the rain, so in the Healing of Man with Withered Hand, Jesus takes no action to heal the man. He only tells the man to stretch out his hand and God effects the miraculous healing. ↩
^[5] See David Flusser, "Foreword to Robert Lindsey’s A Hebrew Translation of the Gospel of Mark," under the subheading "What they might do..." ↩
^[6] For a fuller discussion of the Markan pick-ups, see Lindsey, "From Luke to Mark to Matthew: A Discussion of the Sources of Markan 'Pick-ups' and the Use of a Basic Non-canonical Source by All the Synoptists." ↩
^[7] See Robert L. Lindsey, "The Major Importance of the Minor Agreements"; idem, "Unlocking the Synoptic Problem: Four Keys for Better Understanding Jesus," under the subheading "'Minor' Agreements." ↩
^[8] In attempting to classify the Lukan-Matthean minor agreements, Neirynck compiled a list that includes the following categories:
1. Asyndeton in Mark and conj. in Matt. and Luke, and vice versa
2. Historical present in Mark and not in Matt. and Luke
3. Genitive absolute in Mark and not in Matt. and Luke, and vice versa
4. Active or middle voice in Mark and passive in Matt. and Luke, and vice versa
5. Simple verb in Mark and compound verb in Matt. and Luke, and vice versa
6. Object-verb [order] in Mark and verb-object in Matt. and Luke, and vice versa
7. Verb supplied in Matt. and Luke
8. Prepositions changed in Matt. and Luke, and vice versa
9. Changes in vocabulary; diminutive in Mark and not in Matt. and Luke
10. Singular in Mark and plural in Matt. and Luke, and vice versa
11. Duplicate expressions in Mark and simple phrases in Matt. and Luke
See Frans Neirynck, ed., The Minor Agreements of Matthew and Luke against Mark (Leuven: Leuven University Press, 1974), 7-8, 199-288. Neirynck’s list is an excellent, if partial, description of Mark’s editorial method. ↩

^[9] We define examples of the historical present as third person indicative present tense verbs that appear in narrative contexts where the action is clearly in the past (see Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament [Grand Rapids: Zondervan, 1996], 526-529). Accordingly, we have identified 156 instances of the historical present in Mark, 99 instances of the historical present in Matthew, and 13 instances of the historical present in Luke:

	156 Instances of the Historical Present in Mark
1	1:12 [ἐκβάλλει] TT (cf. Luke 4:1 [ἤγετο]; Matt. 4:1 [ἀνήχθη])
2	1:21 [εἰσπορεύονται] Mark-Luke (cf. Luke 4:31)
3	1:30 [λέγουσιν] TT (cf. Luke 4:38 [ἠρώτησαν]; Matt. 8:14 [--])
4	1:37 [λέγουσιν] Mark-Luke (cf. Luke 4:42)
5	1:38 [λέγει] Mark-Luke (cf. Luke 4:43)
6	1:40 [ἔρχεται] TT (cf. Luke 5:12 [καὶ ἐγένετο...καὶ ἰδοὺ]; Matt. 8:2 [καὶ ἰδοὺ...προσελθὼν])
7	1:41 [λέγει] TT (cf. Luke 5:13; Matt. 8:3 [λέγων])
8	1:44 [λέγει] = Matt. 8:4 TT (cf. Luke 5:14)
9	2:3 [ἔρχονται] TT (cf. Luke 5:18 [--]; Matt. 9:2 [--])
10	2:4 [χαλῶσι] TT (cf. Luke 5:19 [καθῆκαν]; Matt. 9:[--] [--])
11	2:5 [λέγει] TT (cf. Luke 5:20; Matt. 9:2 [εἶπεν])
12	2:8 [διαλογίζονται] TT (cf. Luke 5:22 [διαλογισμούς]; Matt. 9:4 [ἐνθυμήσεις])
13	2:8 [λέγει] TT (cf. Luke 5:22; Matt. 9:4 [εἶπεν])
14	2:10 [λέγει] = Matt. 9:6 TT (cf. Luke 5:24)
15	2:14 [λέγει] = Matt. 9:9 TT (cf. Luke 5:27)
16	2:15 [γίνεται] TT (cf. Luke 5:29 [--]; Matt. 9:10 [ἐγένετο])
17	2:17 [λέγει] TT (cf. Luke 5:31; Matt. 9:12 [εἶπεν])
18	2:18 [ἔρχονται] = Matt. 9:14 [προσέρχονται] TT (cf. Luke 5:33 [--])
19	2:18 [λέγουσιν] TT (cf. Luke 5:33 [εἶπαν]; Matt. 9:14 [λέγοντες])
20	2:25 [λέγει] TT (cf. Luke 6:3; Matt. 12:3 [εἶπεν])
21	3:3 [λέγει] TT (cf. Luke 6:8 [εἶπεν]; Matt. 12:[--] [--])
22	3:4 [λέγει] TT (cf. Luke 6:9; Matt. 12:11 [εἶπεν])
23	3:5 [λέγει] = Matt. 12:13 TT (cf. Luke 6:10)
24	3:13 [ἀναβαίνει] TT (cf. Luke 6:12 [ἐξελθεῖν]; Matt. 10:1 [--]; cf. Matt. 5:1 [ἀνέβη])
25	3:13 [προσκαλεῖται] TT (cf. Luke 6:13 [προσεφώνησεν]; Matt. 10:1 [προσκαλεσάμενος])
26	3:20 [ἔρχεται] U
27	3:20 [συνέρχεται] U
28	3:31 [ἔρχεται] TT (cf. Luke 8:19 [παρεγένετο]; Matt. 12:46 [--])
29	3:32 [λέγουσιν] TT (cf. Luke 8:20 [ἀπηγγέλη]; Matt. 12:[47 (εἶπεν)])
30	3:33 [λέγει] TT (cf. Luke 8:[--] [--]; Matt. 12:48 [εἶπεν])
31	3:34 [λέγει] TT (cf. Luke 8:21; Matt. 12:49 [εἶπεν])
32	4:1 [συνάγεται] TT (cf. Luke 8:4 [συνιόντος]; Matt. 13:2 [συνήχθησαν])
33	4:13 [λέγει] TT (cf. Luke 8:[--] [--]; Matt. 13:[--] [--])
34	4:35 [λέγει] TT (cf. Luke 8:22 [εἶπεν]; Matt. 8:18 [ἐκέλευσεν])
35	4:36 [παραλαμβάνουσιν] TT (cf. Luke 8:22 [--]; Matt. 8:23 [--])
36	4:37 [γίνεται] TT (cf. Luke 8:23 [κατέβη]; Matt. 8:24 [ἐγένετο])
37	4:38 [ἐγείρουσιν] TT (cf. Luke 8:24 [διήγειραν]; Matt. 8:25 [ἤγειραν])
38	4:38 [λέγουσιν] TT (cf. Luke 8:24; Matt. 8:25 [λέγοντες])
39	5:7 [λέγει] TT (cf. Luke 8:28 [εἶπεν]; Matt. 8:29 [λέγοντες])
40	5:9 [λέγει] TT (cf. Luke 8:30 [εἶπεν]; Matt. 8:[--] [--])
41	5:15 [ἔρχονται] TT (cf. Luke 8:35 [ἦλθον]; Matt. 8:34 [ἐξῆλθεν])
42	5:15 [θεωροῦσιν] TT (cf. Luke 8:35 [εὗρον]; Matt. 8:34 [--])
43	5:19 [λέγει] TT (cf. Luke 8:38 [λέγων]; Matt. 8:[--] [--])
44	5:22 [ἔρχεται] TT (cf. Luke 8:41 [ἦλθεν]; Matt. 9:18 [ἐλθών])
45	5:22 [πίπτει] TT (cf. Luke 8:41 [πεσών]; Matt. 9:18 [προσεκύνει])
46	5:23 [παρακαλεῖ] TT (cf. Luke 8:41 [παρεκάλει]; Matt. 9:18 [--])
47	5:35 [ἔρχονται] = Luke 8:49 [ἔρχεταί] TT (cf. Matt. 9:[--] [--])
48	5:36 [λέγει] TT (cf. Luke 8:50 [ἀπεκρίθη]; Matt. 9:[--] [--])
49	5:38 [ἔρχονται] TT (cf. Luke 8:51; Matt. 9:23 [ἐλθών])
50	5:38 [θεωρεῖ] TT (cf. Luke 8:52 [--]; Matt. 9:23 [ἰδών])
51	5:39 [λέγει] TT (cf. Luke 8:52 [εἶπεν]; Matt. 9:24 [ἔλεγεν])
52	5:40 [παραλαμβάνει] TT (cf. Luke 8:53 [--]; Matt. 9:25 [--])
53	5:40 [εἰσπορεύεται] TT (cf. Luke 8:53 [--]; Matt. 9:25 [εἰσελθών])
54	5:41 [λέγει] TT (cf. Luke 8:54 [λέγων]; Matt. 9:25 [--])
55	6:1 [ἔρχεται] TT (cf. Luke 4:16 [ἦλθεν]; Matt. 13:54 [ἐλθών])
56	6:1 [ἀκολουθοῦσιν] TT (cf. Luke 4:16 [–]; Matt. 13:54 [--])
57	6:7 [προσκαλεῖται] TT (cf. Luke 9:1 [συγκαλεσάμενος]; Matt. 10:1 [προσκαλεσάμενος])
58	6:30 [συνάγονται] Mark-Luke (cf. Luke 9:10)
59	6:31 [λέγει] TT (cf. Luke 9:[--] [--]; Matt. 14:[--] [--])
60	6:37 [λέγουσιν] TT (cf. Luke 9:13 [--]; Matt. 14:16 [--])
61	6:38 [λέγει] TT (cf. Luke 9:13 [--]; Matt. 14:17 [--])
62	6:38 [λέγουσιν] = Matt. 14:17 TT (cf. Luke 9:13)
63	6:45 [ἀπολύει] Mark-Matt. (cf. Matt. 14:22)
64	6:48 [ἔρχεται] Mark-Matt. (cf. Matt. 14:25)
65	6:50 [λέγει] Mark-Matt. (cf. Matt. 14:27)
66	7:1 [συνάγονται] = Matt. 15:1 [προσέρχονται] Mark-Matt.
67	7:2 [ἐσθίουσιν] Mark-Matt. (cf. Matt. 15:[--])
68	7:5 [ἐπερωτῶσιν] Mark-Matt. (cf. Matt. 15:1)
69	7:18 [λέγει] Mark-Matt. (cf. Matt. 15:16)
70	7:28 [λέγει] Mark-Matt. (cf. Matt. 15:27)
71	7:32 [φέρουσιν] Mark-Matt. (cf. Matt. 15:30)
72	7:32 [παρακαλοῦσιν] Mark-Matt. (cf. Matt. 15:30)
73	7:34 [λέγει] Mark-Matt. (cf. Matt. 15:[--])
74	8:1 [λέγει] Mark-Matt. (cf. Matt. 15:32)
75	8:6 [παραγγέλλει] Mark-Matt. (cf. Matt. 15:35)
76	8:12 [λέγει] Mark-Matt. (cf. Matt. 12:39; 16:2)
77	8:16 [ἔχουσιν] Mark-Matt. (cf. Matt. 16:7)
78	8:17 [λέγει] Mark-Matt. (cf. Matt. 16:8)
79	8:19 [λέγουσιν] Mark-Matt. (cf. Matt. 16:9)
80	8:20 [λέγουσιν] Mark-Matt. (cf. Matt. 16:10)
81	8:22 [ἔρχονται] U
82	8:22 [φέρουσιν] U
83	8:22 [παρακαλοῦσιν] U
84	8:29 [λέγει] TT (cf. Luke 9:20; Matt. 16:16 [εἶπεν])
85	8:33 [λέγει] TT (cf. Luke 9:[--] [--]; Matt. 16:23 [εἶπεν])
86	9:2 [παραλαμβάνει] = Matt. 17:1 TT (cf. Luke 9:28)
87	9:2 [ἀναφέρει] = Matt. 17:1 TT (cf. Luke 9:28)
88	9:5 [λέγει] TT (cf. Luke 9:33; Matt. 17:4 [εἶπεν])
89	9:19 [λέγει] TT (cf. Luke 9:41; Matt. 17:17 [εἶπεν])
90	9:25 [ἐπισυντρέχει] TT (cf. Luke 9:42 [--]; Matt. 17:18 [--])
91	9:35 [λέγει] TT (cf. Luke 9:[--] [--]; Matt. 18:[--] [--])
92	10:1 [ἔρχεται] Mark-Matt. (cf. Matt. 19:1)
93	10:1 [συμπορεύονται] Mark-Matt. (cf. Matt. 19:2)
94	10:11 [λέγει] Mark-Matt. (cf. Matt. 19:9)
95	10:23 [λέγει] TT (cf. Luke 18:24; Matt. 19:23 [εἶπεν])
96	10:24 [λέγει] TT (cf. Luke 18:[--] [--]; Matt. 19:24 [λέγω])
97	10:27 [λέγει] TT (cf. Luke 18:27; Matt. 19:26 [εἶπεν])
98	10:35 [προσπορεύονται] Mark-Matt. (cf. Matt. 20:20)
99	10:42 [λέγει] TT (cf. Luke 22:25; Matt. 20:25 [εἶπεν])
100	10:46 [ἔρχονται] TT (cf. Luke 18:35 [ἐγένετο...ἐν τῷ ἐγγίζειν]; Matt. 20:29 [ἐκπορευομένων])
101	10:49 [φωνοῦσιν] TT (cf. Luke 18:40 [--]; Matt. 20:32 [--])
102	11:1 [ἐγγίζουσιν] TT (cf. Luke 19:29 [ἤγγισεν]; Matt. 21:1 [ἤγγισαν])
103	11:1 [ἀποστέλλει] TT (cf. Luke 19:29; Matt. 21:1 [ἀπέστειλεν])
104	11:2 [λέγει] TT (cf. Luke 19:30; Matt. 21:2 [λέγων])
105	11:4 [λύουσιν] TT (cf. Luke 19:33 [λυόντων]; Matt. 21:6 [--])
106	11:7 [φέρουσιν] TT (cf. Luke 19:35; Matt. 21:7 [ἤγαγον])
107	11:7 [ἐπιβάλλουσιν] TT (cf. Luke 19:35 [ἐπιρίψαντες]; Matt. 21:7 [ἐπέθηκαν])
108	11:15 [ἔρχονται] TT (cf. Luke 19:45 [--]; Matt. 21:12 [--])
109	11:21 [λέγει] Mark-Matt. (cf. Matt. 21:20)
110	11:22 [λέγει] Mark-Matt. (cf. Matt. 21:21)
111	11:27 [ἔρχονται] TT (cf. Luke 20:1 [--]; Matt. 21:23 [--])
112	11:27 [ἔρχονται] TT (cf. Luke 20:1 [ἐπέστησαν]; Matt. 21:23 [προσῆλθον])
113	11:33 [λέγουσιν] TT (cf. Luke 20:7 [ἀπεκρίθησαν]; Matt. 21:27 [εἶπαν])
114	11:33 [λέγει] TT (cf. Luke 20:8 [εἶπεν]; Matt. 21:27 [ἔφη])
115	12:13 [ἀποστέλλουσιν] = Matt. 22:16 TT (cf. Luke 20:20)
116	12:14 [λέγουσιν] TT (cf. Luke 20:21; Matt. 22:16 [λέγοντες])
117	12:16 [λέγει] = Matt. 22:20 TT (cf. Luke 20:23)
118	12:18 [ἔρχονται] TT (cf. Luke 20:27 [προσελθόντες]; Matt. 22:23 [προσῆλθον])
119	12:41 [βάλλει] Mark-Luke (cf. Luke 21:1)
120	13:1 [λέγει] TT (cf. Luke 21:5 [λεγόντων]; Matt. 24:1 [ἐπιδεῖξαι])
121	14:12 [λέγουσιν] TT (cf. Luke 22:9 [εἶπαν]; Matt. 26:17 [λέγοντες])
122	14:13 [ἀποστέλλει] TT (cf. Luke 22:8 [ἀπέστειλεν]; Matt. 26:18 [--])
123	14:13 [λέγει] TT (cf. Luke 22:10; Matt. 26:18 [εἶπεν])
124	14:17 [ἔρχεται] TT (cf. Luke 22:14 [--]; Matt. 26:20 [--])
125	14:27 [λέγει] = Matt. 26:31 TT (cf. Luke 22:[--])
126	14:30 [λέγει] TT (cf. Luke 22:34 [εἶπεν]; Matt. 26:34 [ἔφη])
127	14:32 [ἔρχονται] = Matt. 26:36 [ἔρχεται] TT (cf. Luke 22:40)
128	14:32 [λέγει] = Matt. 26:36 TT (cf. Luke 22:40)
129	14:33 [παραλαμβάνει] TT (cf. Luke 22:[--] [--]; Matt. 26:37 [παραλαβών])
130	14:34 [λέγει] = Matt. 26:38 TT (cf. Luke 22:[--])
131	14:37 [ἔρχεται] = Matt. 26:40 TT (cf. Luke 22:45)
132	14:37 [εὑρίσκει] = Matt. 26:40 TT (cf. Luke 22:45)
133	14:37 [λέγει] = Matt. 26:40 TT (cf. Luke 22:46)
134	14:41 [ἔρχεται] = Matt. 26:45 TT (cf. Luke 22:[--])
135	14:41 [λέγει] = Matt. 26:45 TT (cf. Luke 22:[--])
136	14:43 [παραγίνεται] TT (cf. Luke 22:47 [προήρχετο]; Matt. 26:47 [ἦλθεν])
137	14:45 [λέγει] TT (cf. Luke 22:47 [--]; Matt. 26:49 [εἶπεν])
138	14:51 [κρατοῦσιν] TT (cf. Luke 22:[--] [--]; Matt. 26:[--] [--])
139	14:53 [συνέρχονται] TT (cf. Luke 22:54 [--]; Matt. 26:57 [συνήχθησαν])
140	14:61 [λέγει] TT (cf. Luke 22:67 [λέγοντες]; Matt. 26:63 [εἶπεν])
141	14:63 [λέγει] TT (cf. Luke 22:71 [εἶπαν]; Matt. 26:65 [λέγων])
142	14:66 [ἔρχεται] TT (cf. Luke 22:56 [--]; Matt. 26:69 [προσῆλθεν])
143	14:67 [λέγει] TT (cf. Luke 22:56 [εἶπεν]; Matt. 26:69 [λέγουσα])
144	15:2 [λέγει] TT (cf. Luke 23:3; Matt. 27:11 [ἔφη])
145	15:16 [συγκαλοῦσιν] Mark-Matt. (cf. Matt. 27:27)
146	15:17 [ἐνδιδύσκουσιν] Mark-Matt. (cf. Matt. 27:28)
147	15:17 [περιτιθέασιν] Mark-Matt. (cf. Matt. 27:29)
148	15:20 [ἐξάγουσιν] TT (cf. Luke 23:26; Matt. 27:31 [ἀπήγαγον])
149	15:21 [ἀγγαρεύουσιν] TT (cf. Luke 23:26 [ἐπέθηκαν]; Matt. 27:32 [ἠγγάρευσαν])
150	15:22 [φέρουσιν] TT (cf. Luke 23:33 [ἦλθον]; Matt. 27:33 [ἐλθόντες])
151	15:24 [σταυροῦσιν] TT (cf. Luke 23:33 [ἐσταύρωσαν]; Matt. 27:35 [σταυρώσαντες])
152	15:24 [διαμερίζονται] TT (cf. Luke 23:34 [διαμεριζόμενοι]; Matt. 27:35 [διεμερίσαντο])
153	15:27 [σταυροῦσιν] = Matt. 27:38 [σταυροῦνται] TT (cf. Luke 23:33)
154	16:2 [ἔρχονται] TT (cf. Luke 24:1 [ἦλθον]; Matt. 28:1 [ἦλθεν])
155	16:4 [θεωροῦσιν] TT (cf. Luke 24:2 [εὗρον]; Matt. 28:[--] [--])
156	16:6 [λέγει] TT (cf. Luke 24:5 [εἶπαν]; Matt. 28:5 [εἶπεν])

	99 Instances of the Historical Present in Matthew
1	2:13 [φαίνεται] U
2	2:19 [φαίνεται] U
3	2:22 [βασιλεύει] U
4	3:1 [παραγίνεται] TT (cf. Mark 1:4; Luke 3:3)
5	3:13 [παραγίνεται] TT (cf. Mark 1:9; Luke 3:21)
6	3:15 [ἀφίησιν] TT (cf. Mark 1:[--]; Luke 3:[--])
7	4:5 [παραλαμβάνει] DT (cf. Luke 4:9)
8	4:6 [λέγει] DT (cf. Luke 4:9)
9	4:8 [παραλαμβάνει] DT (cf. Luke 4:5)
10	4:8 [δείκνυσιν] DT (cf. Luke 4:5)
11	4:10 [λέγει] DT (cf. Luke 4:8)
12	4:11 [ἀφίησιν] DT (cf. Luke 4:13)
13	4:19 [λέγει] Mark-Matt. (cf. Mark 1:17)
14	8:4 [λέγει] = Mark 1:44 TT (cf. Luke 5:14)
15	8:7 [λέγει] DT (cf. Luke 7:[--])
16	8:20 [λέγει] DT (cf. Luke 9:58)
17	8:22 [λέγει] DT (cf. Luke 9:60)
18	8:26 [λέγει] TT (cf. Mark 4:40; Luke 8:25)
19	9:6 [λέγει] = Mark 2:10 TT (cf. Luke 5:24)
20	9:9 [λέγει] = Mark 2:14 TT (cf. Luke 5:27)
21	9:14 [προσέρχονται] = Mark 2:18 [ἔρχονται] TT (cf. Luke 5:33 [--])
22	9:28 [λέγει] U
23	9:28 [λέγουσιν] U
24	9:37 [λέγει] DT (cf. Luke 10:2)
25	12:13 [λέγει] = Mark 3:5 TT (cf. Luke 6:10)
26	13:28 [λέγουσιν; parable] U
27	13:29 [φησιν; parable] U
28	13:44 [ὑπάγει; parable] U
29	13:44 [πωλεῖ; parable] U
30	13:44 [ἔχει; parable] U
31	13:44 [ἀγοράζει; parable] U
32	13:51 [λέγουσιν] U
33	14:8 [φησίν] Mark-Matt. (cf. Mark 6:25)
34	14:17 [λέγουσιν] = Mark 6:38 TT (cf. Luke 9:13)
35	14:31 [λέγει] Mark-Matt. (cf. Mark 6:[--])
36	15:1 [προσέρχονται] = Mark 7:1 [συνάγονται] Mark-Matt.
37	15:12 [λέγουσιν] Mark-Matt. (cf. Mark 7:[--])
38	15:33 [λέγουσιν] Mark-Matt. (cf. Mark 8:4)
39	15:34 [λέγει] Mark-Matt. (cf. Mark 8:5)
40	16:15 [λέγει] TT (cf. Mark 8:29; Luke 9:20)
41	17:1 [παραλαμβάνει] = Mark 9:2 TT (cf. Luke 9:28)
42	17:1 [ἀναφέρει] = Mark 9:2 TT (cf. Luke 9:28)
43	17:20 [λέγει] TT (cf. Mark 9:[--]; Luke 17:6)
44	17:25 [λέγει] U
45	18:22 [λέγει] DT (cf. Luke 17:4)
46	18:32 [λέγει; parable] U
47	19:7 [λέγουσιν] Mark-Matt. (cf. Mark 10:4)
48	19:8 [λέγει] Mark-Matt. (cf. Mark 10:5)
49	19:10 [λέγουσιν] Mark-Matt. (cf. Mark 10:[--])
50	19:18 [λέγει] TT (cf. Mark 10:19; Luke 18:20)
51	19:20 [λέγει] TT (cf. Mark 10:20; Luke 18:21)
52	20:6 [λέγει; parable] U
53	20:7 [λέγουσιν; parable] U
54	20:7 [λέγει; parable] U
55	20:8 [λέγει; parable] U
56	20:21 [λέγει] Mark-Matt. (cf. Mark 10:36)
57	20:22 [λέγουσιν] Mark-Matt. (cf. Mark 10:39)
58	20:23 [λέγει] Mark-Matt. (cf. Mark 10:39)
59	20:33 [λέγουσιν] TT (cf. Mark 10:51; Luke 18:41)
60	21:13 [λέγει] TT (cf. Mark 11:17; Luke 19:46)
61	21:16 [λέγει] TT (cf. Mark 11:[--]; Luke 19:[--])
62	21:19 [λέγει] Mark-Matt. (cf. Mark 11:14)
63	21:31 [λέγουσιν] U
64	21:31 [λέγει] U
65	21:41 [λέγουσιν] TT (cf. Mark 12:9; Luke 20:16)
66	21:42 [λέγει] TT (cf. Mark 12:10; Luke 20:17)
67	21:45 [λέγει] TT (cf. Mark 12:12; Luke 20:19)
68	22:8 [λέγει; parable] DT (cf. Luke 14:21)
69	22:12 [λέγει; parable] DT (cf. Luke 14:[--])
70	22:16 [ἀποστέλλουσιν] = Mark 12:13 TT (cf. Luke 20:20)
71	22:20 [λέγει] = Mark 12:16 TT (cf. Luke 20:23)
72	22:21 [λέγουσιν] TT (cf. Mark 12:16; Luke 20:24)
73	22:21 [λέγει] TT (cf. Mark 12:17; Luke 20:25)
74	22:42 [λέγουσιν] TT (cf. Mark 12:35; Luke 20:41)
75	22:43 [λέγει] TT (cf. Mark 12:36; Luke 20:42)
76	25:11 [ἔρχονται; parable] U
77	25:19 [ἔρχεται; parable] DT (cf. Luke 19:15)
78	25:19 [συναίρει; parable] DT (cf. Luke 19:15)
79	26:25 [λέγει] TT (cf. Mark 14:[--]; Luke 22:[--])
80	26:31 [λέγει] = Mark 14:27 TT (cf. Luke 22:[--])
81	26:35 [λέγει] TT (cf. Mark 14:31; Luke 22:33)
82	26:36 [ἔρχεται] = Mark 14:32 [ἔρχονται] TT (cf. Luke 22:40)
83	26:36 [λέγει] = Mark 14:32 TT (cf. Luke 22:40)
84	26:38 [λέγει] = Mark 14:34 TT (cf. Luke 22:[--])
85	26:40 [ἔρχεται] = Mark 14:37 TT (cf. Luke 22:45)
86	26:40 [εὑρίσκει] = Mark 14:37 TT (cf. Luke 22:45)
87	26:40 [λέγει] = Mark 14:37 TT (cf. Luke 22:46)
88	26:45 [ἔρχεται] = Mark 14:41 TT (cf. Luke 22:[--])
89	26:45 [λέγει] = Mark 14:41 TT (cf. Luke 22:[--])
90	26:52 [λέγει] TT (cf. Mark 14:[--]; Luke 22:51)
91	26:64 [λέγει] TT (cf. Mark 14:62; Luke 22:67)
92	26:71 [λέγει] TT (cf. Mark 14:69; Luke 22:58)
93	27:13 [λέγει] TT (cf. Mark 15:4; Luke 23:[--])
94	27:22 [λέγει] TT (cf. Mark 15:12; Luke 23:20)
95	27:22 [λέγουσιν] TT (cf. Mark 15:13; Luke 23:21)
96	27:24 [ὠφελεῖ] TT (cf. Mark 15:[--]; Luke 23:[--])
97	27:24 [γίνεται] TT (cf. Mark 15:[--]; Luke 23:[--])
98	27:38 [σταυροῦνται] = Mark 15:27 [σταυροῦσιν] TT (cf. Luke 23:33)
99	28:10 [λέγει] TT (cf. Mark 16:[--]; Luke 24:[--])

	13 Instances of the Historical Present in Luke
1	7:40 [φησίν] U
2	8:49 [ἔρχεταί] = Mark 5:35 [ἔρχονται] TT (cf. Matt. 9:[--] [--])
3	9:33 [λέγει] TT (cf. Mark 9:6; Matt. 17:[--])
4	11:37 [ἐρωτᾷ] U
5	11:45 [λέγει] U
6	13:8 [λέγει; parable] U
7	16:7 [λέγει; parable] U
8	16:23 [ὁρᾷ; parable] U
9	16:29 [λέγει; parable] U
10	17:37 [λέγουσιν] DT (cf. Matt. 24:28)
11	19:22 [λέγει; parable] DT (cf. Matt. 25:26)
12	24:12 [βλέπει] TT (cf. Mark 16:[--]; Matt. 28:[--])
13	24:36 [λέγει] U

Not only do we find that the historical present occurs in Mark with a much greater frequency than in Matthew and Luke, but an examination of the distribution of the historical present in the Synoptic Gospels reveals some interesting patterns. In Mark, the historical present occurs 119xx in TT, 27xx in Mark-Matt. pericopae, 5xx in Mark-Luke pericopae, and 5xx in uniquely Markan material. In Matthew, the historical present occurs 49xx in TT (20xx in agreement with Mark, 29xx without Mark’s agreement), 14xx in Mark-Matt. pericopae (agreeing with Mark only 1x), 15xx in DT (never in agreement with Luke), and 21xx in uniquely Matthean material. In Luke, the historical present occurs 3xx in TT (agreeing with Mark only 1x [Luke 8:49 = Mark 5:35; cf. Matt. 9:--]), 2xx in DT (never in agreement with Matthew), and 8xx in uniquely Lukan material. In addition, the historical present occurs 18xx in Acts (19xx if the textual variant in Acts 2:38 is accepted). If Luke depended on Mark, one wonders why he expunged almost every instance of the historical present from Mark, since the instances in DT, uniquely Lukan material, and Acts prove that the author of Luke had no aversion to the historical present in principle. One possible explanation is that Luke did not rely on Mark, but on a pre-synoptic source that rarely used the historical present (if at all), and that the author of Mark was responsible for the introduction of the historical presents in his Gospel. The 84 instances where Luke and Matthew agree against Mark’s use of the historical present may suggest that, at least in these instances, the historical present in Mark is editorial. Note that Matthew and Luke never agree to use the historical present in parallel with one another.

	Historical Present in Acts
[--]	2:38 [φησίν]* Textual variant
1	7:25 [δίδωσιν]* Stephen’s historical overview.
2	8:18 [δίδοται]
3	8:36 [φησιν]
4	10:11 [θεωρεῖ]
5	10:27 [εὑρίσκει]
6	10:31 [φησίν]* Cornelius’ account of his experience.
7	12:8 [λέγει]
8	14:9 [ἔχει]
9	19:35 [φησίν]
10	21:37 [λέγει]
11	22:2 [φησίν]
12	22:30 [κατηγορεῖται]
13	23:18 [φησίν]
14	25:5 [φησίν]
15	25:22 [φησίν]
16	25:24 [φησιν]
17	26:24 [φησιν]
18	26:25 [φησίν]

	84 Lukan-Matthean Agreements Against Mark’s Use of the Historical Present
	Group 1: Lukan-Matthean agreement against historical present in Mark (different vocabulary)
1	Mark 1:12 [ἐκβάλλει] against Luke 4:1 [ἤγετο]; Matt. 4:1 [ἀνήχθη]
2	Mark 1:30 [λέγουσιν] against Luke 4:38 [ἠρώτησαν]; Matt. 8:14 [--]
3	Mark 1:40 [ἔρχεται] against Luke 5:12 [καὶ ἐγένετο...καὶ ἰδοὺ]; Matt. 8:2 [καὶ ἰδοὺ...προσελθὼν]
[--]	Mark 2:4 [χαλῶσι] against Luke 5:19 [καθῆκαν]; Matt. 9:[--] [--]
4	Mark 2:8 [διαλογίζονται] against Luke 5:22 [διαλογισμούς]; Matt. 9:4 [ἐνθυμήσεις]
5	Mark 2:15 [γίνεται] against Luke 5:29 [--]; Matt. 9:10 [ἐγένετο]
6	Mark 2:18 [λέγουσιν] against Luke 5:33 [εἶπαν]; Matt. 9:14 [λέγοντες]
[--]	Mark 3:3 [λέγει] against Luke 6:8 [εἶπεν]; Matt. 12:[--] [--]
7	Mark 3:13 [ἀναβαίνει] against Luke 6:12 [ἐξελθεῖν]; Matt. 10:1 [--] (cf. Matt. 5:1 [ἀνέβη])
8	Mark 3:13 [προσκαλεῖται] against Luke 6:13 [προσεφώνησεν]; Matt. 10:1 [προσκαλεσάμενος]
9	Mark 3:31 [ἔρχεται] against Luke 8:19 [παρεγένετο]; Matt. 12:46 [--]
10	Mark 3:32 [λέγουσιν] against Luke 8:20 [ἀπηγγέλη]; Matt. 12:[47 (εἶπεν)]
[--]	Mark 3:33 [λέγει] against Luke 8:[--] [--]; Matt. 12:48 [εἶπεν]
11	Mark 4:1 [συνάγεται] against Luke 8:4 [συνιόντος]; Matt. 13:2 [συνήχθησαν]
12	Mark 4:35 [λέγει] against Luke 8:22 [εἶπεν]; Matt. 8:18 [ἐκέλευσεν]
13	Mark 4:37 [γίνεται] against Luke 8:23 [κατέβη]; Matt. 8:24 [ἐγένετο]
14	Mark 4:38 [ἐγείρουσιν] against Luke 8:24 [διήγειραν]; Matt. 8:25 [ἤγειραν]
15	Mark 5:7 [λέγει] against Luke 8:28 [εἶπεν]; Matt. 8:29 [λέγοντες]
[--]	Mark 5:9 [λέγει] against Luke 8:30 [εἶπεν]; Matt. 8:[--] [--]
16	Mark 5:15 [ἔρχονται] against Luke 8:35 [ἦλθον]; Matt. 8:34 [ἐξῆλθεν]
17	Mark 5:15 [θεωροῦσιν] against Luke 8:35 [εὗρον]; Matt. 8:34 [--]
[--]	Mark 5:19 [λέγει] against Luke 8:38 [λέγων]; Matt. 8:[--] [--]
18	Mark 5:22 [ἔρχεται] against Luke 8:41 [ἦλθεν]; Matt. 9:18 [ἐλθών]
19	Mark 5:22 [πίπτει] against Luke 8:41 [πεσών]; Matt. 9:18 [προσεκύνει]
20	Mark 5:23 [παρακαλεῖ] against Luke 8:41 [παρεκάλει]; Matt. 9:18 [--]
[--]	Mark 5:36 [λέγει] against Luke 8:50 [ἀπεκρίθη]; Matt. 9:[--] [--]
21	Mark 5:38 [θεωρεῖ] against Luke 8:52 [--]; Matt. 9:23 [ἰδών]
22	Mark 5:39 [λέγει] against Luke 8:52 [εἶπεν]; Matt. 9:24 [ἔλεγεν]
23	Mark 5:40 [εἰσπορεύεται] against Luke 8:53 [--]; Matt. 9:25 [εἰσελθών]
24	Mark 5:41 [λέγει] against Luke 8:54 [λέγων]; Matt. 9:25 [--]
25	Mark 6:1 [ἔρχεται] against Luke 4:16 [ἦλθεν]; Matt. 13:54 [ἐλθών]
26	Mark 6:7 [προσκαλεῖται] against Luke 9:1 [συγκαλεσάμενος]; Matt. 10:1 [προσκαλεσάμενος]
[--]	Mark 8:33 [λέγει] against Luke 9:[--] [--]; Matt. 16:23 [εἶπεν]
[--]	Mark 10:24 [λέγει] against Luke 18:[--] [--]; Matt. 19:24 [λέγω]
27	Mark 10:46 [ἔρχονται] against Luke 18:35 [ἐγένετο…ἐν τῷ ἐγγίζειν]; Matt. 20:29 [ἐκπορευομένων]
28	Mark 11:1 [ἐγγίζουσιν] against Luke 19:29 [ἤγγισεν]; Matt. 21:1 [ἤγγισαν]
29	Mark 11:4 [λύουσιν] against Luke 19:33 [λυόντων]; Matt. 21:6 [--]
30	Mark 11:7 [ἐπιβάλλουσιν] against Luke 19:35 [ἐπιρίψαντες]; Matt. 21:7 [ἐπέθηκαν]
31	Mark 11:27 [ἔρχονται] against Luke 20:1 [ἐπέστησαν]; Matt. 21:23 [προσῆλθον]
32	Mark 11:33 [λέγουσιν] against Luke 20:7 [ἀπεκρίθησαν]; Matt. 21:27 [εἶπαν]
33	Mark 11:33 [λέγει] against Luke 20:8 [εἶπεν]; Matt. 21:27 [ἔφη]
34	Mark 12:18 [ἔρχονται] against Luke 20:27 [προσελθόντες]; Matt. 22:23 [προσῆλθον]
35	Mark 13:1 [λέγει] against Luke 21:5 [λεγόντων]; Matt. 24:1 [ἐπιδεῖξαι]
36	Mark 14:12 [λέγουσιν] against Luke 22:9 [εἶπαν]; Matt. 26:17 [λέγοντες]
37	Mark 14:13 [ἀποστέλλει] against Luke 22:8 [ἀπέστειλεν]; Matt. 26:18 [--]
38	Mark 14:30 [λέγει] against Luke 22:34 [εἶπεν]; Matt. 26:34 [ἔφη]
[--]	Mark 14:33 [παραλαμβάνει] against Luke 22:[--] [--]; Matt. 26:37 [παραλαβών]
39	Mark 14:43 [παραγίνεται] against Luke 22:47 [προήρχετο]; Matt. 26:47 [ἦλθεν]
40	Mark 14:45 [λέγει] against Luke 22:47 [--]; Matt. 26:49 [εἶπεν]
41	Mark 14:53 [συνέρχονται] against Luke 22:54 [--]; Matt. 26:57 [συνήχθησαν]
42	Mark 14:61 [λέγει] against Luke 22:67 [λέγοντες]; Matt. 26:63 [εἶπεν]
43	Mark 14:63 [λέγει] against Luke 22:71 [εἶπαν]; Matt. 26:65 [λέγων]
44	Mark 14:66 [ἔρχεται] against Luke 22:56 [--]; Matt. 26:69 [προσῆλθεν]
45	Mark 14:67 [λέγει] against Luke 22:56 [εἶπεν]; Matt. 26:69 [λέγουσα]
46	Mark 15:21 [ἀγγαρεύουσιν] against Luke 23:26 [ἐπέθηκαν]; Matt. 27:32 [ἠγγάρευσαν]
47	Mark 15:22 [φέρουσιν] against Luke 23:33 [ἦλθον]; Matt. 27:33 [ἐλθόντες]
48	Mark 15:24 [σταυροῦσιν] against Luke 23:33 [ἐσταύρωσαν]; Matt. 27:35 [σταυρώσαντες]
49	Mark 15:24 [διαμερίζονται] against Luke 23:34 [διαμεριζόμενοι]; Matt. 27:35 [διεμερίσαντο]
50	Mark 16:2 [ἔρχονται] against Luke 24:1 [ἦλθον]; Matt. 28:1 [ἦλθεν]
51	Mark 16:6 [λέγει] against Luke 24:5 [εἶπαν]; Matt. 28:5 [εἶπεν]
	Group 2: Lukan-Matthean agreement against historical present in Mark (identical vocabulary)
1	Mark 1:41 [λέγει] against Luke 5:13; Matt. 8:3 [λέγων]
2	Mark 2:3 [ἔρχονται] against Luke 5:18 [--]; Matt. 9:2 [--]
3	Mark 2:5 [λέγει] against Luke 5:20; Matt. 9:2 [εἶπεν]
4	Mark 2:8 [λέγει] against Luke 5:22; Matt. 9:4 [εἶπεν]
5	Mark 2:17 [λέγει] against Luke 5:31; Matt. 9:12 [εἶπεν]
6	Mark 2:25 [λέγει] against Luke 6:3; Matt. 12:3 [εἶπεν]
7	Mark 3:4 [λέγει] against Luke 6:9; Matt. 12:11 [εἶπεν]
8	Mark 3:34 [λέγει] against Luke 8:21; Matt. 12:49 [εἶπεν]
[--]	Mark 4:13 [λέγει] against Luke 8:[--] [--]; Matt. 13:[--] [--]
9	Mark 4:36 [παραλαμβάνουσιν] against Luke 8:22 [--]; Matt. 8:23 [--]
10	Mark 4:38 [λέγουσιν] against Luke 8:24; Matt. 8:25 [λέγοντες]
11	Mark 5:38 [ἔρχονται] against Luke 8:51; Matt. 9:23 [ἐλθών]
12	Mark 5:40 [παραλαμβάνει] against Luke 8:53 [--]; Matt. 9:25 [--]
13	Mark 6:1 [ἀκολουθοῦσιν] against Luke 4:16 [–]; Matt. 13:54 [--]
[--]	Mark 6:31 [λέγει] against Luke 9:[--] [--]; Matt. 14:[--] [--]
14	Mark 6:37 [λέγουσιν] against Luke 9:13 [--]; Matt. 14:16 [--]
15	Mark 6:38 [λέγει] against Luke 9:13 [--]; Matt. 14:17 [--]
16	Mark 8:29 [λέγει] against Luke 9:20; Matt. 16:16 [εἶπεν]
17	Mark 9:5 [λέγει] against Luke 9:33; Matt. 17:4 [εἶπεν]
18	Mark 9:19 [λέγει] against Luke 9:41; Matt. 17:17 [εἶπεν]
19	Mark 9:25 [ἐπισυντρέχει] against Luke 9:42 [--]; Matt. 17:18 [--]
[--]	Mark 9:35 [λέγει] against Luke 9:[--] [--]; Matt. 18:[--] [--]
20	Mark 10:23 [λέγει] against Luke 18:24; Matt. 19:23 [εἶπεν]
21	Mark 10:27 [λέγει] against Luke 18:27; Matt. 19:26 [εἶπεν]
22	Mark 10:42 [λέγει] against Luke 22:25; Matt. 20:25 [εἶπεν]
23	Mark 10:49 [φωνοῦσιν] against Luke 18:40 [--]; Matt. 20:32 [--]
24	Mark 11:1 [ἀποστέλλει] against Luke 19:29; Matt. 21:1 [ἀπέστειλεν]
25	Mark 11:2 [λέγει] against Luke 19:30; Matt. 21:2 [λέγων]
26	Mark 11:7 [φέρουσιν] against Luke 19:35; Matt. 21:7 [ἤγαγον]
27	Mark 11:15 [ἔρχονται] against Luke 19:45 [--]; Matt. 21:12 [--]
28	Mark 11:27 [ἔρχονται] against Luke 20:1 [--]; Matt. 21:23 [--]
29	Mark 12:14 [λέγουσιν] against Luke 20:21; Matt. 22:16 [λέγοντες]
30	Mark 14:13 [λέγει] against Luke 22:10; Matt. 26:18 [εἶπεν]
31	Mark 14:17 [ἔρχεται] against Luke 22:14 [--]; Matt. 26:20 [--]
[--]	Mark 14:51 [κρατοῦσιν] against Luke 22:[--] [--]; Matt. 26:[--] [--]
32	Mark 15:2 [λέγει] against Luke 23:3; Matt. 27:11 [ἔφη]
33	Mark 15:20 [ἐξάγουσιν] against Luke 23:26; Matt. 27:31 [ἀπήγαγον]

(Key: U = material unique to the Gospel; TT = Triple Tradition; DT = Double Tradition; [--] = no corresponding verse or word)

For all the statistics on historical presents we are deeply indebted to Hawkins, 143-149. ↩

^[10] Lindsey discussed Mark’s penchant for using imperfect forms of the verb λέγειν (legein, “to say”), concluding that whereas Luke occasionally used ἔλεγεν (elegen, “he/she was saying”) and ἔλεγον (elegon, “they were saying”) instead of the aorist forms εἶπεν (eipen, “he/she said”) and εῖπον (eipon, “they said”), the author of Mark greatly inflated the instances of imperfect forms of λέγειν. The author of Matthew accepted some of these, but rejected many more of them, as if he were annoyed by Mark’s over use of the imperfect tense. (See Robert L. Lindsey, “A New Two-source Solution to the Synoptic Problem,” thesis 7.)What Lindsey observed with respect to imperfect forms of λέγειν, turns out to be true of Mark’s use of the imperfect tense in general, as we shall see from the list below. In the following list we have compiled all of Mark’s imperfect verbs (excluding εἶναι [einai, “to be”], which would have swelled the list to unmanageable proportions) and indicated whether Matthew’s and/or Luke’s parallels support Mark’s use of the imperfect tense:

	Markan Imperfects (Excluding Εἶναι)
1	Mark 1:5 ἐξεπορεύετο TT = Matt. 3:5 (cf. Luke 3:7 [ἐκπορευομένοις])
2	Mark 1:5 ἐβαπτίζοντο TT = Matt. 3:5 (cf. Luke 3:7 [βαπτισθῆναι])
3	Mark 1:7 ἐκήρυσσεν TT (cf. Matt. 3:[–]; Luke 3:16 [ἀπεκρείνατο])
4	Mark 1:13 διηκόνουν TT = Matt. 4:11 (cf. Luke 4:[–])
5	Mark 1:21 ἐδίδασκεν Lk-Mk (cf. Luke 4:31 [ἦν διδάσκων])
6	Mark 1:22 ἐξεπλήσσοντο Lk-Mk = Luke 4:32
7	Mark 1:30 κατέκειτο TT (cf. Matt. 8:14 [βεβλημένην]; Luke 4:38 [ἦν συνεχομένη])
8	Mark 1:31 διεκόνει TT = Matt. 8:15; Luke 4:39
9	Mark 1:32 ἔφερον TT (cf. Matt. 8:16 [προσήνεγκαν]; Luke 4:40 [ἤγαγον])
10	Mark 1:34 TT = Luke 4:41 [εἴα] (cf. Matt. 8:18 [–])
11	Mark 1:35 προσηύχετο Lk-Mk (cf. Luke 4:42 [–])
12	Mark 1:45 ἤρχοντο TT = Luke 5:15 [συνήρχοντο] (cf. Matt. 8:[–])
13	Mark 2:2 ἐλάλει TT (cf. Matt 9:1 [–]; Luke 5:17 [–])
14	Mark 2:4 κατέκειτο TT (cf. Matt 9:2 [–]; Luke 5:19 [–])
15	Mark 2:13 ἤρχετο TT (cf. Matt. 9:9 [–]; Luke 5:27 [–])
16	Mark 2:13 ἐδίδασκεν TT (cf. Matt. 9:9 [–]; Luke 5:27 [–])
17	Mark 2:15 συνανέκειντο TT = Matt. 9:10 (cf. Luke 5:29 [ἦσαν κατακείμενοι])
18	Mark 2:16 ἔλεγον TT = Matt. 9:11 (cf. Luke 5:30 [λέγοντες])
19	Mark 2:24 ἔλεγον TT (cf. Matt. 12:2 [εἶπαν]; Luke 6:2 [εἶπαν])
20	Mark 2:27 ἔλεγεν TT = Luke 6:5 (cf. Matt. 12:8 [–])
21	Mark 3:2 παρετήρουν TT = Luke 6:7 [παρετηροῦντο] (cf. Matt. 12:10 [ἐπηρώτησαν])
22	Mark 3:4 ἐσιώπων TT (cf. Matt. 12:12 [–]; Luke 6:9 [–])
23	Mark 3:6 ἐδίδουν TT = Luke 6:11 [διελάλουν] (cf. Matt. 12:14 [ἔλαβον])
24	Mark 3:8 ἐποίει TT (cf. Matt. 4:25 [–]; Luke 6:17 [–])
25	Mark 3:10 εἶχον TT (cf. Matt. 12:15 [–]; Luke 6:19 [–])
26	Mark 3:11 ἐθεώρουν TT (cf. Matt. 12:15 [–]; Luke 6:19 [–])
27	Mark 3:11 προσέπιπτον TT (cf. Matt. 12:15 [–]; Luke 6:19 [–])
28	Mark 3:11 ἔκραζον TT (cf. Matt. 12:15 [–]; Luke 6:19 [–])
29	Mark 3:12 ἐπετίμα TT (cf. Matt. 12:15 [–]; Luke 6:19 [–])
30	Mark 3:13 ἤθελεν TT (cf. Matt. 10:1 [–]; Luke 6:13 [–])
31	Mark 3:21 ἔλεγον U
32	Mark 3:22 ἔλεγον TT = Matt. 9:34 (cf. Matt. 12:24 [εἶπον]; Luke 11:15 [εἶπον])
33	Mark 3:23 ἔλεγον TT (cf. Matt. 12:25 [εἶπεν]; Luke 11:17 [εἶπεν])
34	Mark 3:30 ἔλεγον U
35	Mark 3:32 ἐκάθητο TT (cf. Matt. 12:47 [–]; Luke 8:20 [–])
36	Mark 4:2 ἐδίδασκεν TT (cf. Matt. 13:3 [ἐλάλησεν]; Luke 8:4 [εἶπεν])
37	Mark 4:2 ἔλεγεν TT (cf. Matt. 13:3 [λέγων]; Luke 8:4 [εἶπεν])
38	Mark 4:5 εἶχεν TT = Matt. 13:5 (cf. Luke 8:6 [–])
39	Mark 4:8 ἐδίδου TT = Matt. 13:8 (cf. Luke 8:8 [ἐποίησεν])
40	Mark 4:8 ἔφερεν TT (cf. Matt. 13:8 [–]; Luke 8:8 [–])
41	Mark 4:9 ἔλεγεν TT = Luke 8:8 [ἐφώνει] (cf. Matt. 13:9 [–])
42	Mark 4:10 ἠρώτων TT = Luke 8:9 [ἐπηρώτων] (cf. Matt. 13:10 [εἶπαν])
43	Mark 4:11 ἔλεγεν TT (cf. Matt. 13:11 [εἶπεν]; Luke 8:10 [εἶπεν])
44	Mark 4:21 ἔλεγεν TT (cf. Matt. 5:15 [–]; Luke 8:16 [–])
45	Mark 4:24 ἔλεγεν TT (cf. Matt. 7:2 [–]; Luke 8:18 [–])
46	Mark 4:26 ἔλεγεν U
47	Mark 4:30 ἔλεγεν TT = Luke 13:18 (cf. Matt. 13:31 [λέγων])
48	Mark 4:33 ἐλάλει Mk-Mt = Matt. 13:34
49	Mark 4:34 ἐπέλυεν Mk-Mt (cf. Matt. 13:34 [–])
50	Mark 4:37 ἐπέβαλλεν TT = Luke 8:23 [συνεπληροῦντο] (cf. Matt. 8:23 [καλύπτεσθαι])
51	Mark 4:41 ἔλεγον TT (cf. Matt. 8:27 [λέγοντες]; Luke 8:25 [λέγοντες])
52	Mark 5:3 εἶχεν TT = Luke 8:27 [ἔμενεν] (cf. Matt. 8:28 [–])
53	Mark 5:3 ἐδύνατο TT (cf. Matt. 8:28 [–]; Luke 8:27 [ἐνεδύσατο])
54	Mark 5:4 ἴσχυεν TT (cf. Matt. 8:28 [ἰσχύειν]; Luke 8:29 [–])
55	Mark 5:8 ἔλεγεν TT (cf. Matt. 8:[–]; Luke 8:29 [παρήγγειλεν])
56	Mark 5:9 ἐπηρώτα TT (cf. Matt. 8:[–]; Luke 8:30 [ἐπηρώτησεν])
57	Mark 5:10 παρεκάλει TT = Luke 8:31 [παρεκάλουν] (cf. Matt. 8:[–])
58	Mark 5:13 ἐπνίγοντο TT (cf. Matt. 8:32 [ἀπέθανον]; Luke 8:33 [ἀπεπνίγη])
59	Mark 5:18 παρεκάλει TT = Luke 8:38 [ἐδεῖτο] (cf. Matt. 8:[–])
60	Mark 5:20 ἐθαύμαζον TT (cf. Matt. 8:[–]; Luke 8:39 [–])
61	Mark 5:24 ἠκολούθει TT (cf. Matt. 9:19 [ἠκολούθησεν]; Luke 8:42 [–])
62	Mark 5:24 συνέθλιβον TT = Luke 8:42 [συνέπνιγον] (cf. Matt. 9:19 [–])
63	Mark 5:28 ἔλεγεν TT = Matt. 9:21 (cf. Luke 8:44)
64	Mark 5:30 ἔλεγεν TT (cf. Matt. 9:[–]; Luke 8:45 [εἶπεν])
65	Mark 5:31 ἔλεγον TT (cf. Matt. 9:[–]; Luke 8:45 [εἶπεν])
66	Mark 5:32 περιεβλέπετο TT (cf. Matt. 9:[–]; Luke 8:46 [–])
67	Mark 5:40 κατεγέλων TT = Matt. 9:24; Luke 8:53
68	Mark 5:42 περιεπάτει TT (cf. Matt. 9:25 [–]; Luke 8:55 [–])
69	Mark 6:2 ἐξεπλήσσοντο TT = Luke 4:22 [ἐθαύμαζον] (cf. Matt. 13:54 [ἐκπλήσσεσθαι])
70	Mark 6:3 ἐσκανδαλίζοντο TT = Matt. 13:57 (cf. Luke 4:22 [–])
71	Mark 6:4 ἔλεγεν TT (cf. Matt. 13:57 [εἶπεν]; Luke 4:23 [εἶπεν])
72	Mark 6:5 ἐδύνατο TT (cf. Matt. 13:58 [–]; Luke 4:[–])
73	Mark 6:6 ἐθαύμαζεν TT (cf. Matt. 13:58 [–]; Luke 4:[–])
74	Mark 6:6 περιῆγεν TT = Matt. 9:35; Luke 8:1 [διώδευεν]
75	Mark 6:7 ἐδίδου TT (cf. Matt. 10:1 [ἔδωκεν]; Luke 9:1 [ἔδωκεν])
76	Mark 6:10 ἔλεγεν TT (cf. Matt. 10:11 [–]; Luke 9:4 [–]; 10:5 [–])
77	Mark 6:13 ἐξέβαλλον TT (cf. Matt. 10:[–]; Luke 9:6 [–])
78	Mark 6:13 ἤλειφον TT (cf. Matt. 10:[–]; Luke 9:6 [–])
79	Mark 6:13 ἐθεράπευον TT (cf. Matt. 10:[–]; Luke 9:6 [θεραπεύοντες])
80	Mark 6:14 ἔλεγον TT (cf. Matt. 14:1 [–]; Luke 9:7 [λέγεσθαι])
81	Mark 6:15 ἔλεγον TT (cf. Matt. 14:1 [–]; Luke 9:8 [–])
82	Mark 6:15 ἔλεγον (2nd) TT (cf. Matt. 14:1 [–]; Luke 9:8 [–])
83	Mark 6:16 ἔλεγον TT (cf. Matt. 14:2 [εἶπεν]; Luke 9:9 [εἶπεν])
84	Mark 6:18 ἔλεγεν TT = Matt. 14:4 (cf. Luke 3:19 [ἐλεγχόμενος])
85	Mark 6:19 ἐνεῖχεν Mk-Mt (cf. Matt. 14:5 [–])
86	Mark 6:19 ἤθελεν Mk-Mt (cf. Matt. 14:5 [θέλων])
87	Mark 6:19 ἠδύνατο Mk-Mt (cf. Matt. 14:5 [–])
88	Mark 6:20 ἐφοβεῖτο Mk-Mt (cf. Matt. 14:5 [ἐφοβήθη])
89	Mark 6:20 συνετήρει Mk-Mt (cf. Matt. 14:5 [–])
90	Mark 6:20 ἠπόρει Mk-Mt (cf. Matt. 14:5 [–])
91	Mark 6:20 ἤκουεν Mk-Mt (cf. Matt. 14:5 [–])
92	Mark 6:30 εὐκαίρουν TT (cf. Matt. 14:13 [–]; Luke 9:10 [–])
93	Mark 6:35 ἔλεγον TT (cf. Matt. 14:15 [λέγοντες]; Luke 9:12 [εἶπαν])
94	Mark 6:42 ἐδίδου TT = Luke 9:16 (cf. Matt. 14:19 [ἔδωκεν])
95	Mark 6:48 ἤθελεν Mk-Mt (cf. Matt. 14:25 [–])
96	Mark 6:51 ἐξίσταντο Mk-Mt (cf. Matt. 14:31 [–])
97	Mark 6:55 ἤκουον Mk-Mt (cf. Matt. 14:35 [–])
98	Mark 6:56 εἰσεπορεύετο Mk-Mt (cf. Matt. 14:35 [–])
99	Mark 6:56 ἐτίθεσαν Mk-Mt (cf. Matt. 14:35 [–])
100	Mark 6:56 παρεκάλουν Mk-Mt = Matt. 14:36
101	Mark 6:56 ἐσῴζοντο Mk-Mt (cf. Matt. 14:36 [διεσώθησαν])
102	Mark 7:9 ἔλεγεν Mk-Mt (cf. Matt. 15:[–])
103	Mark 7:14 ἔλεγεν Mk-Mt (cf. Matt. 15:10 [εἶπεν])
104	Mark 7:17 ἐπηρώτων Mk-Mt (cf. Matt. 15:12 [λέγουσιν])
105	Mark 7:20 ἔλεγεν Mk-Mt (cf. Matt. 15:18 [–])
106	Mark 7:24 ἤθελεν Mk-Mt (cf. Matt. 15:21 [–])
107	Mark 7:25 εἶχεν Mk-Mt (cf. Matt. 15:22 [–])
108	Mark 7:26 ἠρώτα Mk-Mt = Matt. 15:22 [ἔκραζεν])
109	Mark 7:27 ἔλεγεν Mk-Mt (cf. Matt. 15:26 [εἶπεν])
110	Mark 7:35 ἐλάλει Mk-Mt (cf. Matt. 15:31 [λαλοῦντας])
111	Mark 7:36 διεστέλλετο Mk-Mt (cf. Matt. 15:31 [–])
112	Mark 7:36 ἐκήρυσσον Mk-Mt (cf. Matt. 15:31 [–])
113	Mark 7:37 ἐξεπλήσσοντο Mk-Mt (cf. Matt. 15:31 [θαυμάσαι])
114	Mark 8:5 ἠρώτα Mk-Mt (cf. Matt. 15:34 [λέγει])
115	Mark 8:6 ἐδίδου Mk-Mt = Matt. 15:36
116	Mark 8:7 εἶχον Mk-Mt (cf. Matt. 15:36 [–])
117	Mark 8:14 εἶχον TT (cf. Matt. 16:5 [–]; Luke 12:1 [–])
118	Mark 8:15 διεστέλλετο TT (cf. Matt. 16:5 [–]; Luke 12:1 [–])
119	Mark 8:16 διελογίζοντο TT = Matt. 16:7 (cf. Luke 12:[–])
120	Mark 8:21 ἔλεγεν TT (cf. Matt. 16:12 [–]; Luke 12:[–])
121	Mark 8:23 ἐπηρώτα U
122	Mark 8:24 ἔλεγεν U
123	Mark 8:25 ἐνέβλεπεν U
124	Mark 8:27 ἐπηρώτα TT = Matt. 16:13 [ἠρώτα] (cf. Luke 9:18 [ἐπηρώτησεν])
125	Mark 8:29 ἐπηρώτα TT (cf. Matt. 16:15 [λέγει]; Luke 9:20 [εἶπεν])
126	Mark 8:32 ἐλάλει TT (cf. Matt. 16:22 [–]; Luke 9:22 [–])
127	Mark 9:1 ἔλεγεν TT (cf. Matt. 16:28 [–]; Luke 9:27 [–])
128	Mark 9:11 ἐπηρώτων Mk-Mt (cf. Matt. 17:10 [ἐπηρώτησαν])
129	Mark 9:12 ἔφη Mk-Mt (cf. Matt. 17:11 [εἶπεν])
130	Mark 9:13 ἤθελον Mk-Mt (cf. Matt. 17:12 [ἠθέλησαν])
131	Mark 9:15 ἠσπάζοντο TT (cf. Matt. 17:14 [–]; Luke 9:37 [–])
132	Mark 9:20 ἐκυλίετο TT (cf. Matt. 17:[–]; Luke 9:42 [–])
133	Mark 9:24 ἔλεγεν TT (cf. Matt. 17:[–]; Luke 9:[–])
134	Mark 9:28 ἐπηρώτων TT (cf. Matt. 17:19 [εἶπον]; Luke 9:[–])
135	Mark 9:30 παρεπορεύοντο TT = Luke 9:43 [ἐξεπλήσσοντο] (cf. Matt. 17:22 [–])
136	Mark 9:30 ἤθελεν TT (cf. Matt. 17:22 [–]; Luke 9:43 [–])
137	Mark 9:31 ἐδίδασκεν TT (cf. Matt. 17:22 [–]; Luke 9:43 [–])
138	Mark 9:31 ἔλεγεν TT (cf. Matt. 17:22 [εἶπεν]; Luke 9:43 [εἶπεν])
139	Mark 9:32 ἠγνόουν TT = Luke 9:45 (cf. Matt. 17:23 [–])
140	Mark 9:32 ἐφοβοῦντο TT = Luke 9:45 (cf. Matt. 17:23 [–])
141	Mark 9:33 ἐπηρώτα TT (cf. Matt. 18:1 [–]; Luke 9:46 [–])
142	Mark 9:33 διελογίζεσθε TT (cf. Matt. 18:1 [–]; Luke 9:46 [διαλογισμὸς])
143	Mark 9:34 ἐσιώπων TT (cf. Matt. 18:1 [–]; Luke 9:46 [–])
144	Mark 9:38 ἔφη Lk-Mk (cf. Luke 9:49 [εἶπεν])
145	Mark 9:38 ἐκωλύομεν Lk-Mk = Luke 9:49
146	Mark 9:38 ἠκολούθει Lk-Mk (cf. Luke 9:49 [ἀκολουθεῖ])
147	Mark 10:1 ἐδίδασκεν TT (cf. Matt. 19:1 [–]; Luke 9:51 [–])
148	Mark 10:2 ἐπηρώτων Mk-Mt (cf. Matt. 19:3 [λέγοντες])
149	Mark 10:10 ἐπηρώτων Mk-Mt (cf. Matt. 19:[–])
150	Mark 10:13 προσέφερον TT = Luke 18:15 (cf. Matt. 19:13 [προσηνέχθησαν])
151	Mark 10:16 κατευλόγει TT (cf. Matt. 19:15 [–]; Luke 19:[–])
152	Mark 10:17 ἐπηρώτα TT (cf. Matt. 19:16 [εἶπεν]; Luke 18:18 [ἐπηρώτησέν])
153	Mark 10:20 ἔφη TT (cf. Matt. 19:20 [λέγει]; Luke 18:21 [εἶπεν])
154	Mark 10:24 ἐθαμβοῦντο TT (cf. Matt. 19[–]; Luke 18:[–])
155	Mark 10:26 ἐξεπλήσσοντο TT = Matt. 19:25 (cf. Luke 18:26 [–])
156	Mark 10:29 ἔφη TT (cf. Matt. 19:28 [εἶπεν]; Luke 18:29 [εἶπεν])
157	Mark 10:32 ἐθαμβοῦντο TT (cf. Matt. 20:17 [–]; Luke 18:[–])
158	Mark 10:32 ἐφοβοῦντο TT (cf. Matt. 20:17 [–]; Luke 18:[–])
159	Mark 10:46 ἐκάθητο TT = Luke 18:35 (cf. Matt. 20:30 [καθήμενοι])
160	Mark 10:48 ἐπετίμων TT = Luke 18:39 (cf. Matt. 20:31 [ἐπετίμησεν])
161	Mark 10:48 ἔκραζεν TT = Luke 18:39 (cf. Matt. 20:31 [ἔκραξαν])
162	Mark 10:52 ἠκολούθει TT = Luke 18:43 (cf. Matt. 20:34 [ἠκολούθησαν])
163	Mark 11:5 ἔλεγον TT (cf. Matt. 21:[–]; Luke 19:33 [εἶπαν])
164	Mark 11:9 ἔκραζον TT = Matt. 21:9 (cf. Luke 19:38 [λέγοντες])
165	Mark 11:14 ἤκουον Mk-Mt (cf. Matt. 21:19 [–])
166	Mark 11:16 ἤφιεν TT (cf. Matt. 21:[–]; Luke 19:[–])
167	Mark 11:16 ἐδίδασκεν TT (cf. Matt. 21:13 [–]; Luke 19:46 [–])
168	Mark 11:16 ἔλεγεν TT (cf. Matt. 21:13 [λέγει]; Luke 19:46 [λέγων])
169	Mark 11:18 ἐζήτουν Lk-Mk = Luke 19:47
170	Mark 11:18 ἐφοβοῦντο Lk-Mk (cf. Luke 19:48 [–])
171	Mark 11:18 ἐξεπλήσσετο Lk-Mk = Luke 19:48 [ἐξεκρέματο])
172	Mark 11:19 ἐξεπορεύοντο Lk-Mk (cf. Luke 21:37 [ἐξερχόμενος])
173	Mark 11:28 ἔλεγον TT (cf. Matt. 21:23 [λέγοντες]; Luke 20:2 [εἶπαν λέγοντες])
174	Mark 11:31 διελογίζοντο TT = Matt. 21:25 (cf. Luke 20:5 [συνελογίσαντο])
175	Mark 11:32 ἐφοβοῦντο TT (cf. Matt. 21:26 [φοβούμεθα]; Luke 20:6 [–])
176	Mark 11:32 εἶχον TT (cf. Matt. 21:26 [ἔχουσιν]; Luke 20:6 [–])
177	Mark 12:6 εἶχεν TT (cf. Matt. 21:37 [–]; Luke 20:13 [–])
178	Mark 12:12 ἐζήτουν TT (cf. Matt. 21:46 [ζητοῦντες]; Luke 20:19 [ἐζήτησαν])
179	Mark 12:17 ἐξεθαύμαζον TT (cf. Matt. 22:22 [ἐθαύμασαν]; Luke 20:26 [ἐθαύμασαν])
180	Mark 12:18 ἐπηρώτων TT (cf. Matt. 22:23 [ἐπηρώτησαν]; Luke 20:27 [ἐπηρώτησαν])
181	Mark 12:24 ἔφη TT (cf. Matt. 22:29 [εἶπεν]; Luke 20:34 [εἶπεν])
182	Mark 12:34 ἐτόλμα TT = Luke 20:40 [ἐτόλμων] (cf. Matt. 22:46 [ἐτόλμησέν])
183	Mark 12:35 ἔλεγεν TT (cf. Matt. 22:43 [λέγει]; Luke 20:41 [εἶπεν])
184	Mark 12:37 ἤκουεν TT (cf. Matt. 23:1 [–]; Luke 20:45 [ἀκούοντος])
185	Mark 12:38 ἔλεγεν TT (cf. Matt. 23:1 [λέγων]; Luke 11:45 [εἶπεν])
186	Mark 12:41 ἐθεώρει Lk-Mk (cf. Luke 21:1 [εἶδεν])
187	Mark 12:41 ἔβαλλον Lk-Mk (cf. Luke 21:1 [βάλλοντας])
188	Mark 12:44 εἶχεν Lk-Mk = Luke 21:4
189	Mark 13:3 ἐπηρώτα TT (cf. Matt. 24:3 [λέγοντες]; Luke 21:7 [ἐπηρώτησαν])
190	Mark 14:1 ἐζήτουν TT = Luke 22:2 (cf. Matt. 26:4 [–])
191	Mark 14:2 ἔλεγον TT = Matt. 26:5 (cf. Luke 22:2 [–])
192	Mark 14:5 ἠδύνατο Mk-Mt = Matt. 26:9 [ἐδύνατο])
193	Mark 14:5 ἐνεβριμῶντο Mk-Mt (cf. Matt. 26:9 [–])
194	Mark 14:11 ἐζήτει TT = Matt. 26:16; Luke 22:6
195	Mark 14:12 ἔθυον TT (cf. Matt. 26:17 [–]; Luke 22:27 [θύεσθαι])
196	Mark 14:29 ἔφη TT (cf. Matt. 26:33 [εἶπεν]; Luke 22:33 [εἶπεν])
197	Mark 14:31 ἐλάλει TT (cf. Matt. 26:35 [λέγει]; Luke 22:[–])
198	Mark 14:31 ἔλεγον TT (cf. Matt. 26:35 [εἶπαν]; Luke 22:[–])
199	Mark 14:35 ἔπιπτεν TT (cf. Matt. 26:39 [ἔπεσεν]; Luke 22:41 [–])
200	Mark 14:35 προσηύχετο TT = Luke 22:41 (cf. Matt. 26:39 [προσευχόμενος])
201	Mark 14:36 ἔλεγεν TT (cf. Matt. 26:39 [λέγων]; Luke 22:42 [λέγων])
202	Mark 14:51 συνηκολούθει TT (cf. Matt. 26:[–]; Luke 22:[–])
203	Mark 14:55 ἐζήτουν TT = Matt. 26:59 (cf. Luke 22:[–])
204	Mark 14:55 ηὕρισκον TT (cf. Matt. 26:60 [εὗρον]; Luke 22:[–])
205	Mark 14:56 ἐψευδομαρτύρουν TT (cf. Matt. 26:60 [ψευδομαρτύρων]; Luke 22:[–])
206	Mark 14:57 ἐψευδομαρτύρουν TT (cf. Matt. 26:60 [–]; Luke 22:[–])
207	Mark 14:61 ἐσιώπα TT = Matt. 26:63 (cf. Luke 22:[–])
208	Mark 14:70 ἠρνεῖτο TT = Luke 22:58 [ἔφη] (cf. Matt. 26:72 [ἠρνήσατο])
209	Mark 14:70 ἔλεγον TT = Luke 22:59 [διϊσχυρίζετο] (cf. Matt. 26:73)
210	Mark 14:72 ἔκλαιεν TT (cf. Matt. 26:75 [ἔκλαυσεν]; Luke 22:62 [ἔκλαυσεν])
211	Mark 15:3 κατηγόρουν TT (cf. Matt. 27:12 [κατηγορεῖσθαι]; Luke 23:10 [κατηγοροῦντες])
212	Mark 15:4 ἐπηρώτα TT (cf. Matt. 27:13 [λέγει]; Luke 23:[–])
213	Mark 15:6 ἀπέλυεν TT (cf. Matt. 27:15 [ἀπολύειν]; Luke 23:[–])
214	Mark 15:6 παρῃτοῦντο TT = Matt. 27:15 [ἤθελον] (cf. Luke 23:[–])
215	Mark 15:8 ἐποίει TT (cf. Matt. 27:17 [–]; Luke 23:[–])
216	Mark 15:10 ἐγίνωσκεν TT (cf. Matt. 27:18 [ᾔδει]; Luke 23:[–])
217	Mark 15:12 ἔλεγεν TT (cf. Matt. 27:21 [εἶπεν]; Luke 23:[–])
218	Mark 15:14 ἔλεγεν TT = Matt. 27:23 [ἔφη] (cf. Luke 23:22 [εἶπεν])
219	Mark 15:19 ἔτυπτον Mk-Mt = Matt. 27:30
220	Mark 15:19 ἐνέπτυον Mk-Mt (cf. Matt. 27:30 [ἐμπτύσαντες])
221	Mark 15:19 προσεκύνουν Mk-Mt (cf. Matt. 27:30 [–])
222	Mark 15:23 ἐδίδουν TT (cf. Matt. 27:34 [ἔδωκαν]; Luke 23:33 [–])
223	Mark 15:29 ἐβλασφήμουν TT = Matt. 27:39; Luke 23:35 [ἐξεμυκτήριζον])
224	Mark 15:31 ἔλεγον TT = Matt. 27:41 (cf. Luke 23:35 [λέγοντες])
225	Mark 15:32 ὠνείδιζον TT = Matt. 27:44; Luke 23:39 [ἐβλασφήμει])
226	Mark 15:35 ἔλεγον TT = Matt. 27:47 (cf. Luke 23:[–])
227	Mark 15:36 ἐπότιζεν TT = Matt. 27:48 (cf. Luke 23:[–])
228	Mark 15:41 ἠκολούθουν TT (cf. Matt. 27:55 [ἠκολούθησαν]; Luke 23:49 [συνακολουθοῦσαι])
229	Mark 15:41 διηκόνουν TT (cf. Matt. 27:55 [διακονοῦσαι]; Luke 23:49 [–])
230	Mark 15:48 ἐθεώρουν TT (cf. Matt. 27:61 [–]; Luke 23:55 [ἐθεάσαντο])
231	Mark 16:3 ἔλεγον TT (cf. Matt. 28:[–]; Luke 24:[–])
232	Mark 16:8 εἶχεν TT (cf. Matt. 28:8 [–]; Luke 24:9 [–])
233	Mark 16:8 ἐφοβοῦντο (cf. Matt. 28:8 [μετὰ φόβου]; Luke 24:9 [–])
	Key: TT = pericope has parallels in all three Synoptic Gospels; Mk-Mt = Markan-Matthean pericope; Lk-Mk = Lukan-Markan pericope; U = verse unique to a particular Gospel; [–] = no corresponding word and/or verse

The list above shows that agreements between all three Gospels to use an imperfect verb are exceedingly rare. Out of Mark’s 233 imperfects (excluding εἶναι) only 5 are supported in both Luke and Matthew (Mark 1:31 [// Matt. 8:15; Luke 4:39]; 5:40 [// Matt. 9:24; Luke 8:53]; 14:11 [// Matt. 26:16; Luke 22:6]; 15:29 [// Matt. 27:39; Luke 23:35], 32 [// Matt. 27:44; Luke 23:39]), and in two of these instances Luke supports only the imperfect tense, but uses a different verb (Mark 15:29 [cf. Luke 23:35], 32 [cf. Luke 23:39]).

Given Matthew’s aversion to Mark’s imperfects, it is difficult to be certain when a Lukan-Matthean agreement against Mark’s use of an imperfect verb reflects the wording of a pre-synoptic source. The most conservative measure is to count only Lukan-Matthean agreements to use the same verb form against Mark’s imperfect. In these cases there can be fairly high certainty that their agreement reflects the wording of their common pre-synoptic source, the Anthology. This conservative method of counting shows that Luke and Matthew agreed 3xx against Mark’s use of ἔλεγεν to write εἶπεν (Mark 4:11 [cf. Matt. 13:11; Luke 8:10]; 6:4 [cf. Matt. 13:57; Luke 4:23]; 9:31 [cf. Matt. 17:22; Luke 9:43]), they agreed 1x against Mark’s use of ἔλεγεν to write λέγων (Mark 14:36 [cf. Matt. 26:39; Luke 22:42]), they agreed 1x against Mark’s use of ἔλεγον to write εἶπαν (Mark 2:24 [cf. Matt. 12:2; Luke 6:2]), 1x against Mark’s use of ἔλεγον to write εἶπον (Mark 3:22 [Matt. 12:24; Luke 11:15]), 2xx against Mark’s use of ἔλεγον to write εἶπεν (Mark 3:23 [cf. Matt. 12:25; Luke 11:17]; 6:16 [cf. Matt. 14:2; Luke 9:9]), 2xx against Mark’s use of ἔλεγον to write λέγοντες (Mark 4:41 [cf. Matt. 8:27]; Luke 8:25]; 11:28 [cf. Matt. 21:23; Luke 20:2]). The authors of Luke and Matthew also agreed 3xx against Mark’s use of ἔφη to write εἶπεν (Mark 10:29 [cf. Matt. 19:28; Luke 18:29]; 12:24 [cf. Matt. 22:29; Luke 20:34]; 14:29 [cf. Matt. 26:33; Luke 22:33]), 1x against Mark’s use of ἐδίδου to write ἔδωκεν (Mark 6:7 [cf. Matt. 10:1; Luke 9:1]), 1x against Mark’s use of ἐξεθαύμαζον to write ἐθαύμασαν (Mark 12:17 [cf. Matt. 22:22; Luke 20:26]), 1x against Mark’s use of ἐπηρώτων to write ἐπηρώτησαν (Mark 12:18 [cf. Matt. 22:23; Luke 20:27]), and 1x against Mark’s use of ἔκλαιεν to write ἔκλαυσεν (Mark 14:72 [cf. Matt. 26:75; Luke 22:62]). In total, this most conservative method of counting yields 17 Lukan-Matthean agreements to use the exact same verb form against Mark’s use of an imperfect verb. Many other Lukan-Matthean agreements of omission opposite a Markan imperfect, or Luke’s use of an aorist and Matthew’s use of an historical present opposite a Markan imperfect may also hint that a tense other than Mark’s imperfect stood in Anth. In any event, that the heavy use of the imperfect tense was characteristic of Markan redaction is clear. ↩

^[11] On the genitive absolute in Mark, see LOY Excursus: The Genitive Absolute in the Synoptic Gospels, under the subheading “The Genitive Absolute in Mark.” ↩

^[12] The following table shows all the examples of ἵνα + subjunctive in the Gospel of Mark and the Matthean and Lukan parallels (if any):

Mark 1:38 Lk-Mk (cf. Luke 4:43)

Mark 2:10 TT = Matt. 9:6; Luke 5:24

Mark 3:2 TT = Matt. 12:10; Luke 6:7

Mark 3:9 (1^st) TT (cf. Matt. 4:[--]; Luke 6:[--])

Mark 3:9 (2^nd) TT (cf. Matt. 4:[--]; Luke 6:[--])

Mark 3:10 TT (cf. Matt. 4:[--]; Luke 6:19)

Mark 3:12 TT (cf. Matt. 4:[--]; Luke 6:[--])

Mark 3:14 (1^st) TT (cf. Matt. 10:2; Luke 6:13)

Mark 3:14 (2^nd) TT (cf. Matt. 10:2; Luke 6:13)

Mark 4:12 TT = Luke 8:10 (cf. Matt. 13:13)

Mark 4:21 (1^st) TT (cf. Matt. 5:15; Luke 8:16)

Mark 4:21 (2^nd) TT = Luke 8:6 (cf. Matt. 5:15)

Mark 4:22 (1^st) TT (cf. Matt. 10:26; Luke 18:17)

Mark 4:22 (2^nd) TT (cf. Matt. 10:26; Luke 18:17)

Mark 5:10 TT = Luke 8:31 (cf. Matt. 8:[--])

Mark 5:12 TT = Luke 8:32 (cf. Matt. 8:31)

Mark 5:18 TT (cf. Matt. 8:34; Luke 8:38)

Mark 5:23 (1^st) TT (cf. Matt. 9:18; Luke 8:42)

Mark 5:23 (2^nd) TT (cf. Matt. 9:18; Luke 8:42)

Mark 5:43 TT (cf. Matt. 9:25; Luke 8:56)

Mark 6:8 TT (cf. Matt. 10:9; Luke 9:3; 10:4)

Mark 6:12 TT (cf. Matt. 10:[--]; Luke 9:6)

Mark 6:25 Mk-Mt (cf. Matt. 14:8)

Mark 6:36 TT = Matt. 14:15; Luke 9:12

Mark 6:41 TT (cf. Matt. 14:19; Luke 9:16)

Mark 6:56 Mk-Mt (cf. Matt. 14:36)

Mark 7:9 Mk-Mt (cf. Matt. 15:6)

Mark 7:26 Mk-Mt (cf. Matt. 15:22)

Mark 7:32 Mk-Mt (cf. Matt. 15:30)

Mark 7:36 Mk-Mt (cf. Matt. 15:[--])

Mark 8:6 Mk-Mt (cf. Matt. 15:36)

Mark 8:22 U

Mark 9:9 TT (cf. Matt. 17:9; Luke 9:36)

Mark 9:12 Mk-Mt (cf. Matt. 17:11)

Mark 9:18 TT = Luke 9:40 (cf. Matt. 17:16)

Mark 9:22 TT (cf. Matt. 17:[--]); Luke 9:[--])

Mark 9:30 TT (cf. Matt. 17:22; Luke 9:43)

Mark 10:13 TT = Matt. 19:13; Luke 18:15

Mark 10:17 TT = Matt. 19:16 (cf. Luke 18:18)

Mark 10:35 Mk-Mt = Matt. 20:21

Mark 10:48 TT = Matt 20:31; Luke 18:39

Mark 10:51 TT = Matt. 20:33; Luke 18:41

Mark 11:16 TT (cf. Matt. 21:12; Luke 19:45)

Mark 11:28 TT (cf. Matt. 21:23; Luke 20:2)

Mark 12:2 TT (cf. Matt. 21:34; Luke 20:10)

Mark 12:13 TT = Luke 20:20 (cf. Matt. 22:15)

Mark 12:15 TT (cf. Matt. 22:19; Luke 20:24)

Mark 12:19 TT = Luke 20:28 (cf. Matt. 22:24)

Mark 13:18 TT = Matt. 24:20 (cf. Luke 21:[--])

Mark 13:34 TT (cf. Matt. 24:42; Luke 12:40)

Mark 14:10 TT (cf. Matt. 26:15; Luke 22:4)

Mark 14:12 TT (cf. Matt. 26:17; Luke 22:9)

Mark 14:35 TT (cf. Matt. 26:39; Luke 22:41)

Mark 14:38 TT = Matt. 26:41; Luke 22:46

Mark 14:49 TT = Matt 26:56 (cf. Luke 22:53)

Mark 15:11 TT = Matt 27:20 (cf. Luke 23:18)

Mark 15:15 TT = Matt. 27:26 (cf. Luke 23:25)

Mark 15:20 Mk-Mt (cf. Matt. 27:31)

Mark 15:21 TT = Matt 27:32 (cf. Luke 23:26)

Mark 15:32 TT (cf. Matt. 27:42; Luke 23:35)

Mark 16:1 TT (cf. Matt. 28:1; Luke 24:1)

Key: TT = pericope has parallels in all three Synoptic Gospels; Mk-Mt = Markan-Matthean pericope; Lk-Mk = Lukan-Markan pericope; U = verse unique to a particular Gospel; [--] = no corresponding verse

The above table shows that in the Gospel of Mark ἵνα + subjunctive occurs 61xx. Mark has ἵνα + subjunctive 14xx in agreement with Luke. Thus 23% of Mark’s instances of ἵνα + subjunctive are known to have been taken over from a source (viz.,Luke). Mark has ἵνα + subjunctive 29xx where Luke and Matthew agree against the use of this construction, a strong indication that these instances are the product of Markan redaction (= 47.5% of the instances of ἵνα + subjunctive in Mark). The remaining 18 instances of ἵνα + subjunctive in Mark (= 29.5%) are also likely to be the product of Markan redaction. Thus up to 77% of the instances of ἵνα + subjunctive in Mark may be redactional.

↩

^[13] On the use of narrative γάρ clauses as a feature of the author of Mark’s compositional style, see Withered Fig Tree, Comment to L10. ↩

^[14] The table below shows all of the stacked prepositional phrases in Mark with the Lukan and/or Matthean parallels:

Mark 1:5 ὑπ̓ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ TT = Matt. 3:6 (cf. Luke 3:7)
Mark 1:9 εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάννου TT (cf. Matt. 3:13; Luke 3:21)
Mark 1:20 ἐν τῷ πλοίῳ μετὰ τῶν μισθωτῶν TT (cf. Matt. 4:22; Luke 5:11)
Mark 1:29 εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου μετὰ Ἰακώβου καὶ Ἰωάννου TT (cf. Matt. 8:14; Luke 4:8)
Mark 1:39 εἰς τὰς συναγωγὰς αὐτῶν εἰς ὅλην τὴν Γαλιλαίαν TT (cf. Matt. 4:23; Luke 4:44)
Mark 2:1 εἰς Καφαρναοὺμ δἰ ἡμερῶν TT (cf. Matt. 9:1; Luke 5:17)
Mark 2:26 εἰς τὸν οἶκον τοῦ θεοῦ ἐπὶ Ἀβιαθὰρ ἀρχιερέως TT (cf. Matt. 12:4; Luke 6:4)
Mark 4:1 πρὸς τὴν θάλασσαν ἐπὶ τῆς γῆς TT (cf. Matt. 13:2; Luke 8:4)
Mark 4:38 ἐν τῇ πρύμνῃ ἐπὶ τὸ προσκεφάλαιον TT (cf. Matt. 8:24; Luke 8:23)
Mark 5:1 εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν TT = Matt. 8:28 (cf. Luke 8:26)
Mark 5:5 διὰ παντὸς νυκτὸς καὶ ἡμέρας ἐν τοῖς μνήμασιν TT (cf. Matt. 8:28; Luke 8:29)
Mark 5:13 κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν TT = Matt. 8:32; Luke 8:33
Mark 5:19 εἰς τὸν οἶκόν σου πρὸς τοὺς σοὺς TT (cf. Matt. 8:[--]; Luke 8:39)
Mark 6:17 ἐν φυλακῇ διὰ Ἡρῳδιάδα TT (cf. Matt. 14:3; Luke 3:20)
Mark 6:25 μετὰ σπουδῆς πρὸς τὸν βασιλέα Mk-Mt (cf. Matt. 14:8)
Mark 6:31 κατ̓ ἰδίαν εἰς ἔρημον τόπον TT (cf. Matt. 14:[--]; Luke 9:10)
Mark 6:32 ἐν τῷ πλοίῳ εἰς ἔρημον τόπον κατ̓ ἰδίαν TT = Matt. 14:3; Luke 9:10
Mark 6:45 εἰς τὸ πέραν πρὸς Βηθσαϊδάν TT (cf. Matt. 14:22; Luke 6:16)
Mark 6:51 πρὸς αὐτοὺς εἰς τὸ πλοῖον Mk-Mt (cf. Matt. 14:33)
Mark 6:51 [ἐκ περισσοῦ] ἐν ἑαυτοῖς Mk-Mt (cf. Matt. 14:33)
Mark 7:17 εἰς οἶκον ἀπὸ τοῦ ὄχλου Mk-Mt (cf. Matt. 15:12)
Mark 7:31 διὰ Σιδῶνος εἰς τὴν θάλασσαν τῆς Γαλιλαίας ἀνὰ μέσον τῶν ὁρίων Δεκαπόλεως Mk-Mt (cf. Matt. 15:29)
Mark 7:33 ἀπὸ τοῦ ὄχλου κατ̓ ἰδίαν Mk-Mt (cf. Matt. 15:30)
Mark 8:10 εἰς τὸ πλοῖον μετὰ τῶν μαθητῶν αὐτοῦ Mk-Mt (cf. Matt. 15:39)
Mark 8:11 παῤ αὐτοῦ σημεῖον ἀπὸ τοῦ οὐρανοῦ TT (cf. Matt. 12:38; 16:1; Luke 11:16)
Mark 8:14 μεθ̓ ἑαυτῶν ἐν τῷ πλοίῳ TT (cf. Matt. 16:5; Luke 12:1)
Mark 8:38 ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων τῶν ἁγίων TT = Matt. 16:27 (cf. Luke 9:26)
Mark 9:2 εἰς ὄρος ὑψηλὸν κατ̓ ἰδίαν μόνους TT = Matt. 17:1 (cf. Luke 9:28)
Mark 9:43 εἰς τὴν γέενναν εἰς τὸ πῦρ τὸ ἄσβεστον Mk-Mt (cf. Matt. 18:8)
Mark 10:1 εἰς τὰ ὅρια τῆς Ἰουδαίας [καὶ] πέραν τοῦ Ἰορδάνου TT = Matt. 19:1 (cf. Luke 9:51)
Mark 11:1 εἰς Ἱεροσόλυμα εἰς Βηθφαγὴ καὶ Βηθανίαν πρὸς τὸ ὄρος τῶν ἐλαιῶν TT = Matt. 21:1 (cf. Luke 19:28)
Mark 11:4 πρὸς θύραν ἔξω ἐπὶ τοῦ ἀμφόδου TT (cf. Matt. 21:6; Luke 19:32)
Mark 11:11 εἰς Ἱεροσόλυμα εἰς τὸ ἱερὸν TT (cf. Matt. 21:10; Luke 19:45)
Mark 11:11 εἰς Βηθανίαν μετὰ τῶν δώδεκα TT (cf. Matt. 21:17; Luke 21:37)
Mark 11:14 εἰς τὸν αἰῶνα ἐκ σοῦ Mk-Mt (cf. Matt. 21:19)
Mark 12:26 ἐν τῇ βίβλῳ Μωϋσέως ἐπὶ τοῦ βάτου TT (cf. Matt. 22:31; Luke 20:37)
Mark 13:3 εἰς τὸ ὄρος τῶν ἐλαιῶν κατέναντι τοῦ ἱεροῦ TT (cf. Matt. 24:3; Luke 21:7)
Mark 13:13 ὑπὸ πάντων διὰ τὸ ὄνομά μου TT = Matt. 24:9; Luke 21:17
Mark 13:24 ἐν ἐκείναις ταῖς ἡμέραις μετὰ τὴν θλῖψιν ἐκείνην TT (cf. Matt. 24:29; Luke 21:25)
Mark 13:26 ἐν νεφέλαις μετὰ δυνάμεως πολλῆς TT = Matt. 24:30; Luke 21:27
Mark 13:27 ἐκ τῶν τεσσάρων ἀνέμων ἀπ̓ ἄκρου γῆς ἕως ἄκρου οὐρανοῦ TT = Matt. 24:31 (cf. Luke 21:[--])
Mark 14:3 ἐν Βηθανίᾳ ἐν τῇ οἰκίᾳ Σίμωνος τοῦ λεπροῦ Mk-Mt = Matt. 26:6
Mark 14:20 μετ̓ ἐμοῦ εἰς τὸ τρύβλιον TT = Matt. 26:23; Luke 22:21
Mark 14:25 ἐκ τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης TT = Matt. 26:29; Luke 22:18
Mark 14:43 μετ̓ αὐτοῦ ὄχλος μετὰ μαχαιρῶν καὶ ξύλων παρὰ τῶν ἀρχιερέων TT = Matt. 26:47 (cf. Luke 22:47)
Mark 15:31 πρὸς ἀλλήλους μετὰ τῶν γραμματέων TT (cf. Matt. 27:41; Luke 23:35)
Mark 15:38 ἀπ̓ ἄνωθεν ἕως κάτω TT = Matt. 27:51 (cf. Luke 23:45)

Key: TT = pericope has parallels in all three Synoptic Gospels; Mk-Mt = Markan-Matthean pericope; [--] = no corresponding word and/or verse

From the table above we can observe that the cases of Lukan-Markan agreement to use stacked prepositional phrases is extremely limited. Out of forty seven examples of stacked prepositional phrases in Mark only five have Lukan agreement (Mark 5:13 = Luke 8:33; Mark 6:32 = Luke 9:10; Mark 13:13 = Luke 21:17; Mark 13:26 = Luke 21:27; Mark 14:20 = Luke 22:21; Mark 14:25 = Luke 22:18). The author of Matthew exhibited some willingness to accept stacked prepositional phrases from Mark, accepting sixteen of Mark’s forty seven stacked prepositional phrases (Mark 1:5 = Matt. 3:6; Mark 5:1 = Matt. 8:28; Mark 5:13 = Matt. 8:32; Mark 6:32 = Matt. 14:3; Mark 8:38 = Matt. 16:27; Mark 9:2 = Matt. 17:1; Mark 10:1 = Matt. 19:1; Mark 11:1 = Matt. 21:1; Mark 13:13 = Matt. 24:9; Mark = Matt. 24:30; Mark 13:27 = Matt. 24:31; Mark 14:3 = Matt. 26:6; Mark 14:20 = Matt. 26:23; Mark 14:25 = Matt. 26:29; Mark 14:43 = Matt. 26:47; Mark 15:38 = Matt. 27:51). Nevertheless, the twenty one instances of Lukan-Matthean agreement against Mark’s stacked prepositional phrases is a likely indication that these stacks were rarely present in the pre-synoptic sources (Mark 1:9 [cf. Matt. 3:13; Luke 3:21], 20 [cf. Matt. 4:22; Luke 5:11], 29 [cf. Matt. 8:14; Luke 4:8], 39 [cf. Matt. 4:23; Luke 4:44]; 2:1 [cf. Matt. 9:1; Luke 5:17], 26 [cf. Matt. 12:4; Luke 6:4]; 4:1 [cf. Matt. 13:2; Luke 8:4], 38 [cf. Matt. 8:24; Luke 8:23]; 5:5 [cf. Matt. 8:28; Luke 8:29], 19 [cf. Matt. 8:⟨--⟩; Luke 8:39]; 6:17 [cf. Matt. 14:3; Luke 3:20], 31 [cf. Matt. 14:⟨--⟩; Luke 9:10], 45 [cf. Matt. 14:22; Luke 6:16]; 8:11 [cf. Matt. 12:38; 16:1; Luke 11:16], 14 [cf. Matt. 16:5; Luke 12:1]; 11:4 [cf. Matt. 21:6; Luke 19:32], 11 [1^st cf. Matt. 21:10; Luke 19:45; 2^nd cf. Matt. 21:17; Luke 21:37]; 12:26 [cf. Matt. 22:31; Luke 20:37; 13:3 [cf. Matt. 24:3; Luke 21:7], 24 [cf. Matt. 24:29; Luke 21:25]). Stacked prepositional phrases are, in other words, a feature of Markan redaction. ↩

^[15] On the use of diminutive nouns in Mark, see C. H. Turner, “Marcan Usage: Notes, Critical and Exegetical, on the Second Gospel X,” Journal of Theological Studies 29 (1928): 346-361, esp. 349-351; Taylor, 45.
The diminutive nouns in the Gospel of Mark are the following:

θυγάτριον (thūgatrion; dim. θυγάτηρ [thūgatēr, “daughter”])

Mark 5:23 TT (cf. Matt. 9:18 [θυγάτηρ]; Luke 8:42 [θυγάτηρ])

Mark 7:25 Mk-Mt (cf. (Matt. 15:22 [θυγάτηρ])

ἰχθύδιον (ichthūdion; dim. ἰχθύς [ichthūs, “fish”])

Mark 8:7 Mk-Mt = Matt. 15:34

κοράσιον (korasion; dim. κόρη [korē, “girl,” “young woman”])

Mark 5:41 TT (Matt. omits verse; cf. Luke 8:54 [ἡ παῖς])

Mark 5:42 TT = Matt. 9:25 (cf. Luke 8:55 [--])

Mark 6:22 Mk-Mt (Matt. omits verse)

Mark 6:28 [first instance] Mk-Mt = Matt. 14:11

Mark 6:28 [second instance] Mk-Mt (second instance omitted in Matt. 14:11)

κυνάριον (kūnarion; dim. κύων [kūōn, “dog”])

Mark 7:27 Mk-Mt = Matt. 15:26

Mark 7:28 Mk-Mt = Matt. 15:27

παιδίον (paidion; dim. παῖς [pais, “child,” “servant”])

Mark 5:39 TT (cf. Matt. 9:24 [κοράσιον]; Luke 8:52 [--])

Mark 5:40 [first instance] TT (verse omitted in Matt. and Luke)

Mark 5:40 [second instance] TT (verse omitted in Matt. and Luke)

Mark 5:41 TT (cf. Matt. 9:25 [αὐτῆς]; Luke 8:54 [αὐτῆς])

Mark 7:28 Mk-Mt (cf. Matt. 15:27 [--])

Mark 7:30 Mk-Mt (cf. Matt. 15:28 [θυγάτηρ])

Mark 9:24 TT (verse omitted in Matt. and Luke)

Mark 9:36 TT = Matt. 18:2; Luke 9:47

Mark 9:37 TT = Matt. 18:5; Luke 9:48

Mark 10:13 TT = Matt. 19:13; (cf. Luke 18:15 [βρέφη])

Mark 10:15 TT = Matt. 18:2; Luke 9:47

πλοιάριον (ploiarion; dim. πλοῖον [ploion, “ship,” “boat”])

Mark 3:7 TT (no corresponding verse in Matt. or Luke)

σανδάλιον (sandalion; dim. σάνδαλον [sandalon, “sandal”])

Mark 6:9 TT (cf. Matt. 10:10 [ὑποδήματα]; Luke 9:3 [--]; 10:4 [ὑποδήματα])

ψιχίον (psichion; dim. ψίξ [psix, “crumb”])

Mark 7:28 Mk-Mt = Matt. 15:27

ὠτάριον (ōtarion; dim. οὔς [ous, “ear”])

Mark 14:47 TT (cf. Matt. 26:51 [ὠτίον ⟨dim. οὔς ⟪ous, “ear”⟫⟩]; Luke 22:50 [οὔς])

The author of Mark used diminutive forms 26xx in his Gospel (12xx παιδίον); 16xx in TT; 10xx in Markan-Matthean pericopae.

Except for παιδίον (Luke agrees with Mark and Matthew to write παιδίον 4xx), the Gospel of Luke never agrees with Mark’s use of diminutive forms. On diminutive nouns in Luke, see Cadbury, Style, 186.

The author of Matthew agreed to copy diminutive forms from Mark 11xx (6xx TT [5xx παιδίον]; 5xx Mark-Matt.), and used a variant diminutive form in place of Mark’s diminutive 2x (TT). Of the fifteen instances of the diminutive in Mark’s TT pericopae, seven instances have no support from Matt. or Luke (two of these seven instances are Lukan-Matthean minor agreements). We believe the best explanation for these patterns is that the use of diminutive nouns is characteristic of the author of Mark’s own writing style, and the author of Mark frequently added diminutives when rewriting his source(s) (Luke and Anth.). The author of Matthew accepted many diminutives from Mark, but sometimes rejected them due to his own literary preferences or (in TT pericopae) with the guidance of his non-Markan source (Anth.). ↩

^[16] On wonder in Markan miracle stories, see Blackburn, Theios Aner and the Markan Miracle Traditons, 225-227. ↩
^[17] Matthew follows Mark in expanding the quotation from Ps. 118 to include θαυμαστός. This part of the quotation is absent in Luke’s parallel. ↩
^[18] In Luke ἐκπλήσσεσθαι appears 3xx, and in Matthew ἐκπλήσσεσθαι appears 4xx. Luke and Mark agree to write ἐκπλήσσεσθαι only once, in Yeshua Attends Synagogue in Nazareth (Luke 4:32; Mark 1:22; Matt. 7:28). The two other instances of ἐκπλήσσεσθαι in Luke (Luke 2:48; 9:43) are unparalleled in Mark and Matthew. Matthew generally agrees to copy ἐκπλήσσεσθαι from Mark. ↩
^[19] Luke has ἐξίστασθαι 3xx, and Matthew only 1x (Matt. 12:23). Luke and Mark agree to write ἐξίστασθαι only once, in Yair’s Daughter and a Woman’s Faith. Mark intensifies Luke’s καὶ ἐξέστησαν οἱ γονεῖς αὐτῆς ("and were surprised her parents"; Luke 8:56) with καὶ ἐξέστησαν εὐθὺς ἐκστάσει μεγάλῃ ("and were surprised immediately [her parents] with a big surprise"; Mark 5:42). The other two instances of ἐξίστασθαι in Luke have no parallel in Mark or Matthew (Luke 2:47; 24:22). ↩
^[20] Luke has ἔκστασις once, and the word does not appear at all in Mark. Mark replaces Luke’s καὶ ἔκστασις ἔλαβεν ἅπαντας ("and surprise took everyone"; Luke 5:26) with ὥστε ἐξίστασθαι πάντας ("so was surprised everyone"; Mark 2:12). ↩

^[21] The following table shows all of the instances of ἐρωτᾶν and ἐπερωτᾶν in Mark and their Matthean and Lukan equivalents (if any):

Mark 4:10 TT = Luke 8:9 (cf. Matt. 13:10 [εἶπαν])

Mark 5:9 TT = Luke 8:30 (cf. Matt. 8:[--])

Mark 7:5 Mk-Mt (cf. Matt. 15:1 [λέγοντες])

Mark 7:17 Mk-Mt (cf. Matt. 15:12 [λέγουσιν])

Mark 7:26 Mk-Mt (cf. Matt. 15:22 [ἔκραζεν])

Mark 8:5 Mk-Mt (cf. Matt. 15:34 [λέγει])

Mark 8:23 U

Mark 8:27 TT = Matt. 16:15; Luke 9:18

Mark 8:29 TT (cf. Matt. 15:15 [λέγει]; Luke 9:20 [εἶπεν])

Mark 9:11 Mk-Mt = Matt. 17:10

Mark 9:16 TT (cf. Matt. 17:[--]; Luke 9:[--])

Mark 9:21 TT (cf. Matt 17:[--]; Luke 9:[--])

Mark 9:28 TT (cf. Matt. 17:19 [εἶπον]; Luke 9:[--])

Mark 9:32 TT = Luke 9:45 [ἐρωτῆσαι] (cf. Matt. 17:23 [--])

Mark 9:53 TT (cf. Matt. 18:1 [--]; Luke 9:46 [--])

Mark 10:2 Mk-Mt (cf. Matt. 19:3 [λέγοντες])

Mark 10:10 Mk-Mt (cf. Matt. 19:[--])

Mark 10:17 TT = Luke 18:18 (cf. Matt. 19:16 [εἶπεν])

Mark 11:29 [ἐπερωτήσω] TT = Matt. 21:24 [ἐρωτήσω]; Luke 20:3 [ἐρωτήσω]

Mark 12:18 [ἐπηρώτων] TT = Matt. 22:23 [ἐπηρώτησαν]; Luke 20:27 [ἐπηρώτησαν]

Mark 12:28 TT = Matt. 22:35 (cf. Luke 10:25 [λέγων])

Mark 12:23 TT = Matt. 22:46; Luke 20:40

Mark 13:3 TT = Luke 21:7 (cf. Matt. 24:3 [λέγοντες])

Mark 14:60 TT (cf. Matt 26:62 [εἶπεν]; Luke 22:67 [λέγοντες])

Mark 14:61 TT (cf. Matt 26:63 [εἶπεν]; Luke 22:67 [λέγοντες])

Mark 15:2 TT Matt. 27:11; Luke 23:3

Mark 15:4 TT (cf. Matt. 27:13 [λέγει]; Luke 23:[--])

Mark 15:44 TT (cf. Matt. 27:[--]; Luke 23:[--])

Key: TT = pericope has parallels in all three Synoptic Gospels; Mk-Mt = Markan-Matthean pericope; U = unique Markan pericope; [--] = no corresponding word and/or verse

↩

^[22] On the Greek transliterations of Semitic words in the Synoptic Gospels, see “LOY Excursus: Greek Transliterations of Hebrew, Aramaic and Hebrew/Aramaic Words in the Synoptic Gospels.” ↩
^[23] Bivin notes that “It is often difficult to distinguish Hebrew from Aramaic in Greek transliteration. Most transliterated proper nouns, e.g., Γεθσημανεί gethsēmanei (Matt. 26.36; Mark 14.32) and Ταβειθά tabeitha (Acts 9.36, 40), may be Hebrew or Aramaic, and, regardless of their origin, could be used in either language (or any language, for that matter)” (David Bivin, “Hebraisms in the New Testament”). ↩
^[24] Buth has shown that the parallel in Matthew 27:46 is Hebrew, not Aramaic. See Randall Buth, “The Riddle of Jesus’ Cry from the Cross: The Meaning of ηλι ηλι λαμα σαβαχθανι (Matthew 27:46) and the Literary Function of ελωι ελωι λειμα σαβαχθανι (Mark 15:34)” (JS2, 395-421). ↩
^[25] Buth states that “εφφαθα, ‘be opened,’ is actually closer to a niphal Hebrew word הפתח.... But εφφαθα can also be explained as colloquial development within Aramaic.... Because 5:41 and 15:34 are unambiguously Aramaic, it is best to read 7:35 [sic] as Aramaic, too” (Buth, “The Riddle of Jesus’ Cry from the Cross” [JS2, 398 n. 12]). ↩
^[26] Grintz writes: “That Mark was written by one versed in Aramaic is clear from the citations of Aramaic expressions peculiar to this gospel. But that it was actually written in Greek and intended for Gentiles is attested by the explanatory glosses relating to specifically Jewish matters. On the other hand, arguments in favor of an Aramaic original of Mark are weak, and expressly refuted by the Aramaic citations. Were the text originally Aramaic, there would be no reason for the Greek translator to retain a few Aramaic expressions (Ταλιθὰ κούμ, 5 41; Ἐφφαθά, 7 34)” (Jehoshua Grintz, “Hebrew as the Spoken and Written Language in the Last Days of the Second Temple,” Journal of Biblical Literature 79 [1960]: 33 n. 3). Similarly, Buth comments: “The Aramaic quotations in Mark 5:41, Mark 7:34 (understanding ephphatha not as Hebrew but as a dialectical form of Aramaic ’etpataḥ) and Mark 15:34, are more enigmatic than helpful in revealing the language in which Jesus taught.... If Mark’s language switch implies that Jesus switched languages, then the words would imply that Jesus did not normally teach in Aramaic” (Randall Buth, “Aramaic Language,” in Dictionary of New Testament Background [ed. Craig Evans and Stanley Porter; Downers Grove, Ill.: Intervarsity, 2000], 89). ↩
^[27] Robert Lindsey, “Introduction to A Hebrew Translation of the Gospel of Mark,” under the subheading “Sources of the Markan Pick-ups.” ↩
^[28] Buth, “The Riddle of Jesus’ Cry from the Cross” (JS2, 398). ↩
^[29] On Latin loanwords in the Gospels, see Taylor, 45; Alan Millard, “Latin in First-Century Palestine,” in Solving Riddles and Untying Knots: Biblical, Epigraphic and Semitic Studies in Honor of Jonas C. Greenfield (ed. Ziony Zevit, Seymour Gitin, and Michael Sokoloff; Winona Lake, Ind.: Eisenbrauns, 1995), 451-458; Jan Joosten, “Varieties of Greek in the Septuagint and the New Testament,” in The New Cambridge History of the Bible (4 vols.; ed. James Carleton Paget, Joachim Schaper et al.; Cambridge: Cambridge University Press, 2013-2015), 1:22-45, esp. 39-40. ↩
^[30] We have identified the following Latin loanwords in the Synoptic Gospels:
1. ἀσσάριον = assarius (a Roman copper coin); also a loanword in Hebrew (אִיסָר): Matt. 10:29; Luke 12:6.
2. δηνάριον = denarius (a Roman coin); also a loanword in Hebrew (דִּינָר) and Aramaic (דִּינְרָא, דִּינָרָא): Matt. 18:28; 20:2, 9, 10, 13; 22:19; Mark 6:37; 12:15; 14:5; Luke 7:41; 10:35; 20:24.
3. Καῖσαρ = Caesar ("Caesar"); also a loanword in Hebrew (קֵסָר, קֵיסָר) and Aramaic (קֵיסָרָא): Matt. 22:17, 21 (2xx); Mark 12:14, 16, 17 (2xx); Luke 2:1; 3:1; 20:22, 24, 25 (2xx); 23:2.
4. κεντυρίων = centurio ("centurion"); also a loanword in Hebrew (קִטְרוֹן): Mark 15:39, 44, 45.
5. κῆνσος = census ("tax"); also a loanword in Hebrew (קְנָס) and Aramaic (קְנָסָא): Matt. 17:25; 22:17, 19; Mark 12:14.
6. κοδράντης = quadrans (a Roman coin); also a loanword in Hebrew (קוּדְרַנְטֵיס): Matt. 5:26; Mark 12:42.
7. κουστωδία = custodia ("guard of soldiers"); also a loanword in Hebrew/Aramaic (קוּסְטוֹדְיָא): Matt. 27:65, 66; 28:11.
8. λεγιών = legio (a Roman military unit consisting of approx. 6,000 soldiers); also a loanword in Hebrew (לִיגְיוֹן, לִגְיוֹן) and Aramaic (לִגְיוֹנָא): Matt. 26:53; Mark 5:9, 15; Luke 8:30.
9. μίλιον = mille ("mile"); also a loanword in Hebrew (מִיל): Matt. 5:41.
10. μόδιος = modius (a measure of quantity); also a loanword in Hebrew (מוֹדְיָיה, מוֹדְיָא) and Aramaic (מוֹדְיָיה, מוֹדְיָא): Matt. 5:15; Mark 4:21; Luke 11:33.
11. ξέστης = a corruption of sextarius ("pitcher," "jug"); also a loanword in Hebrew (קִסְטָא, קִיסְטָא, קִיסְטְ; קְסוּסְטָרִין, קְסוּסְטִין, קְסוּסְטְבָן): Mark 7:4.
12. πραιτώριον = praetorium (official residence of a Roman governor): Matt. 27:27; Mark 15:16.
13. σπεκουλάτωρ = speculator ("executioner"); also known in Hebrew (סְפִקְלָטוֹר, סְפִקְלָאטוֹר): Mark 6:27.
14. σουδάριον = sudarium ("face-cloth"): Luke 19:20.
15. φραγελλοῦν = flagello ("to flog," "to scourge"): Matt. 27:26; Mark 15:15.
↩
^[31] The six Latin loanwords in Luke’s Gospel are: ἀσσάριον, δηναρίων, Καῖσαρ, λεγιών, μόδιος and σουδάριον. ↩
^[32] The eleven Latin loanwords in Mark’s Gospel are: δηναρίων, Καῖσαρ, κεντυρίων, κῆνσος, κοδράντης, λεγιών, μόδιος, ξέστης, πραιτώριον, σπεκουλάτωρ and φραγελλοῦν. ↩
^[33] The eleven Latin loanwords in Matthew’s Gospel are: ἀσσάριον, δηναρίων, Καῖσαρ, κῆνσος, κοδράντης, κουστωδία, λεγιών, μίλιον, μόδιος, πραιτώριον and φραγελλοῦν. ↩
^[34] Matthew uses κῆνσος twice on his own (Matt. 17:25; 22:19). ↩
^[35] It is possible that in Matt. 5:41 μίλιον reflects the Hebrew word מִיל. This word entered Hebrew via Greek and is already attested 9xx in the Mishnah: m. Yom. 6:4; m. Yom. 6:8 (4xx); m. Bab. Metz. 6:3 (2xx); m. Bech. 9:2 (2xx). It would make sense for Jesus to have referred to a Roman measure of distance in Matt. 5:41, since it was the prerogative of the Roman government to force provincials to transport burdens for them over long distances. See Jonathan P. Roth, The Logistics of the Roman Army at War (264 B.C.-A.D. 235) (Leiden: Brill, 2012), 110-111. For a convenient list of Greek and Latin loanwords in the Mishnah, see Philip Blackman, “Hebrew Words of Greek and Latin Origin in the Mishnah” in Mishnayot (trans. Philip Blackman; 7 vols.; London: Mishnah Press, 1951-1956), 7:103-123. ↩
^[36] It is possible that, like μίλιον, ἀσσάριον represents a Hebrew word, in this case אִיסָר, which entered Hebrew via Greek, and which is attested in the Mishnah 29xx. ↩
^[37] For a list of such “Markan pick-ups” and “Markan stereotypes,” see the LOY Excursus: Catalog of Markan Stereotypes and Possible Markan Pick-ups. ↩
^[38] On redundant or reiterative descriptions as a feature of Markan style, see Yerushalayim Besieged, Comment to L52. ↩
^[39] This repetition is omitted in the Lukan and Matthean versions of the Call of Levi story. ↩
^[40] Cf. Cadbury, Style, 81-82. ↩

^[41] In the table below we have collected examples where opposite a statement in Luke the Gospel of Mark has a question. We have also included the Matthean parallels (if any).

Mark 2:18 TT = Matt. 9:14 (cf. Luke 5:33) Question About Fasting

Mark 3:33 TT = Matt. 12:48 (cf. Luke 8:21) Yeshua, His Mother and Brothers

Mark 4:13 TT (cf. Matt. 13:18; Luke 8:11) Four Soils interpretation

Mark 4:38 TT (cf. Matt. 8:25; Luke 8:24) Quieting a Storm

Mark 5:35 TT (cf. Matt. 9:[--]; Luke 8:49) Yair’s Daughter and a Woman’s Faith

Mark 5:39 TT (cf. Matt. 9:24; Luke 8:52) Yair’s Daughter and a Woman’s Faith

Mark 8:12 TT (cf. Matt 12:39; 16:4; Luke 11:29) Sign-Seeking Generation

Mark 11:17 TT (cf. Matt. 21:13; Luke 19:46) Yeshua’s Protest in the Temple

Mark 12:26 TT = Matt. 22:31-32 (cf. Luke 20:37) Question Concerning Resurrection

Mark 13:2 TT = Matt. 24:2 (cf. Luke 21:6) Temple’s Destruction Foretold

Key: TT = pericope has parallels in all three Synoptic Gospels; [--] = no corresponding word and/or verse

↩

^[42] Two or more questions delivered by a single speaker before the interlocutor(s) has an opportunity to respond occur in Mark 1:24; 2:7, 8-9; 4:13, 21, 30, 40; 6:2-3; 7:18-19; 8:[12], 17-19, 36-37; 9:19; 11:28; 12:14; 14:37, 63-64. Most of these rapid-succession questions find no support from Luke, and often there is Lukan-Matthean agreement against them, as the following table demonstrates:

Mark 1:24 Lk-Mk = Luke 4:34

Mark 2:7 TT = Luke 5:21 (cf. Matt. 9:3)

Mark 2:8-9 TT = Matt. 9:4-5; Luke 5:22-23

Mark 4:13 TT (cf. Matt. 13:18; Luke 8:11)

Mark 4:21 TT (cf. Matt. 5:15: Luke 8:16)

Mark 4:30 TT = Luke 13:18 (cf. Matt. 13:31)

Mark 4:40 TT (cf. Matt. 8:26; Luke 8:25)

Mark 6:2-3 TT = Matt 13:54-56 (cf. Luke 4:22)

Mark 7:18-19 Mk-Mt = Matt. 15:16-17

Mark 8:12* TT (cf. Matt. 12:39; 16:4; Luke 11:29)

Mark 8:17-19 TT = Matt. 16:8-11 (cf. Luke 12:1)

Mark 8:36-37 TT = Matt. 16:26 (cf. Luke 9:25)

Mark 9:19 TT = Matt. 17:17 (cf. Luke 9:41)

Mark 11:28 TT = Matt. 21:23 (cf. Luke 20:2)

Mark 12:14 TT (cf. Matt. 22:17; Luke 20:22)

Mark 14:37 TT (cf. Matt. 26:40; Luke 22:46)

Mark 14:63-64 TT = Matt 26:65-66 (cf. Luke 22:71)

Key: TT = pericope has parallels in all three Synoptic Gospels; Mk-Mt = Markan-Matthean pericope; Lk-Mk = Lukan-Markan pericope

* On a double question in Mark 8:12, see Sign-Seeking Generation, Comment to L32.

↩

^[43] On the author of Mark’s tendency to expand Scripture quotations, see Randall Buth and Brian Kvasnica, “Critical Notes on the VTS” (JS1, 259-317, esp. 278). ↩
^[44] On the secondary nature of Mark’s citation, see R. Steven Notley and Jeffrey P. García, “Hebrew-Only Exegesis: A Philological Approach to Jesus’ Use of the Hebrew Bible” (JS2, 366-371, esp. 367 n. 59). ↩
^[45] Mark’s version provides the location of Jesus in the boat and the detail about a cushion. Neither Matthew nor Luke have either of these details. ↩
^[46] We think it is likely that the author of Mark made this erroneous identification of Herodias’ first husband on the basis of Luke 3:1, which mentions that Herod (Antipas) had a brother named Philip. ↩
^[47] Admittedly this example is weak since the detail added by the author of Mark is incorrect. Ahimelech was the priest at Nob, not Abiathar (1 Sam. 21), and therefore Markan priorists can explain this minor agreement of omission as a correction on the part of the authors of Luke and Matthew. ↩
^[48] “Isn’t this the craftsman?” (Mark 6:3), against Matthew’s “Isn’t this the craftsman’s son?” (Matt. 13:55) and Luke’s “Isn’t this the son of Joseph?” (Luke 4:22). ↩
^[49] Here Mark also transposes the order of the names John and James. ↩
^[50] Lindsey noted that “The Hebrew-styled story we see in Luke, and frequently in Matthew, is, like all Hebrew narrative, not given to picturesque redundancy and dramatization. It is straightforward and concise, emphasizing the verb and noun, nouns in construct, prepositional phrases, etc., but rarely adverbs, adjectives, or other constructions that introduce psychological descriptions of persons or events” (Robert L. Lindsey, “Introduction to A Hebrew Translation of the Gospel of Mark,” under the subheading “Sources of the Markan Stereotypes: Jesus’ Baptism”). Adding descriptions of a character’s thoughts and feelings is also a feature of the way Josephus retold the biblical narratives. According to Schwartz, Josephus added psychological insights to the narratives in order to make them conform to the standards of respectable Greek literature. See Daniel R. Schwartz, “Many Sources but a Single Author: Josephus’s Jewish Antiquities,” in A Companion to Josephus (ed. Honora Howell Chapman and Zuleika Rodgers; Chichester: John Wiley and Sons, 2016), 36-58, esp. 52-53. ↩
^[51] See Young, JHJP, 139. ↩
^[52] See Barry Blackburn, Theios Aner and the Markan Miracle Traditions: A Critique of the Theios Aner Concept as an Interpretive Background of the Miracle Traditions Used by Mark (Tübingen: Mohr [Siebeck], 1991), 218-219. ↩
^[53] See Robert Lindsey, “Measuring the Disparity Between Matthew, Mark and Luke,” under the subheading “Search for the First and Third Writers.” ↩
^[54] Lindsey noted that arguments for Markan Priority based on the claim that Mark is the shortest Gospel are inherently flawed: “arguments based on the fact that Mark is shorter are valid only if we are talking about the overall length of Mark’s Gospel, but not valid if we are talking about the comparative length of individual pericopae” (Robert L. Lindsey, “Introduction to A Hebrew Translation of the Gospel of Mark,” under the subheading “Questions Not Answered”). ↩
^[55] On “ownerless” houses as a typical feature of Markan redaction, see Jesus and a Canaanite Woman, Comment to L4. ↩
^[56] We also find this type of Markan change in the Preparations for Eating the Passover Lamb pericope where the author of Mark transposed the order of Luke 22:8 and 22:9. ↩
^[57] See Yeshua, His Mother and Brothers, under the subheading “Story Placement.” ↩
^[58] In addition to narrative “sandwiching” or “intercalation,” there are examples in Luke’s Gospel of the “sandwiching” of sayings and teaching material from one source into sayings or teaching material from another. For example, the author of Luke sandwiched the Tower Builder and King Going to War similes from FR into Demands of Discipleship from Anth. The author of Luke also sandwiched Mysteries of the Kingdom of Heaven from Anth. between the Four Soils parable and the Four Soils interpretation from FR. ↩
^[59] In Luke and Acts there are various instances of foreshadowing that are akin to the “sandwiching” or “intercalation” technique discussed here. For instance, into his version of Finger of God (Luke 11:14-23) the author of Luke mentioned those who demanded a sign from Jesus. The demand for a sign is later picked up in Sign-Seeking Generation (Luke 11:29-30). Likewise, in Acts the character of Saul is introduced at the end of the account of the stoning of Stephen (Acts 7:58; 8:1) but Saul does not play an active role until the opening of Acts 9. Between the first and second references to Saul in Acts are stories relating to the evangelistic activity of Philip. ↩
^[60] Is the intertwining of Yair’s Daughter and a Woman’s Faith the work of the author of Luke, the First Reconstructor, or was the intertwining already present in the Hebrew Life of Yeshua and thus passed down, via the Greek translation, to the Anthologizer? The limited use of the story-within-a-story technique is not foreign to the Hebrew Scriptures. The story of Judah and Tamar, which appears in the middle of the Joseph saga in Genesis is a prime example. ↩
^[61] In Luke 9 the placement of Herodes Wonders about Yeshua between Sending the Twelve and Return of the Twelve could be due to Luke or to FR. The parallel Misson of the Seventy-two in Luke 10, which comes from Anth., does not have a narrative intervening between the sending discourse (Luke 10:1-16) and the return of the seventy-two (Luke 10:17-20). Additional examples of “sandwiching” or “intercalation” in Luke might be Pilatos Interrogates Yeshua (Luke 23:2-5)→Herodes Interrogates Yeshua (Luke 23:6-16)→Pilatos Sentences Yeshua (Luke 23:17-25) and Sympathetic Witnesses (Part 1) (Luke 23:49)→Yeshua’s Burial (Luke 23:50-54)→Sympathetic Witnesses (Part 2) (Luke 23:55-56). But these stories are so fully integrated that they cannot be separated without destroying the narrative logic of Luke’s versions of these narratives. ↩
^[62] Mark’s version of Yair’s Daughter and a Woman’s Faith appears in Mark 5:21-43. The author of Mark added his version of Yohanan the Immerser’s Execution (Mark 6:17-19) following Herodes Wonders about Yeshua (Mark 6:14-16) as a kind of flashback. See Yohanan the Immerser’s Execution under the “Story Placement” subheading. Therefore in Mark we have the sequence Sending the Twelve (Mark 6:6b-13)→Herodes Wonders about Yeshua (Mark 6:14-16)→Yohanan the Immerser’s Execution (Mark 6:17-29)→Return of the Twelve (Mark 6:30). ↩
^[63] There is not complete scholarly consensus regarding the identification of the Markan “sandwiches.” See the discussions in James R. Edwards, “Markan Sandwiches: The Significance of Interpolations in Markan Narratives,” Novum Testamentum 31.3 (1989): 193-216; and Dean B. Deppe, The Theological Intentions of Mark’s Literary Devices: Markan Intercalations, Frames, Allusionary Repetitions, Narrative Surprises, and Three Types of Mirroring (Eugene, Or.: Wipf & Stock, 2015), 30-94 for various enumerations. ↩
^[64] Thus in Parts 1 and 2 of Yeshua, His Mother and Brothers members of Jesus’ family appear, but they play no role in Finger of God. In Parts 1 and 2 of Withered Fig Tree the disciples play important roles, but they are not mentioned in Yeshua’s Protest in the Temple. In Yeshua’s Protest in the Temple and Questioning Yeshua’s Authority the chief priests and scribes play important parts, but they are not mentioned in Withered Fig Tree (Part 2). Once again, the chief priests are leading characters in Conspiracy against Yeshua and Betrayal by Yehudah of Keriyot, but they have no role in Anointing in Bethany. Peter is the main character in Parts 1 and 2 of Petros’ Denial, but he is not present in High Priest Interrogates Yeshua. ↩
^[65] See Yeshua, His Mother and Brothers, under the “Story Placement” subheading. ↩
^[66] For an introduction to aggadic midrash, see Marc Hirshman, “Aggadic Midrash,” in The Literature of the Sages (CRINT II.3.2; ed. Shmuel Safrai, Zeev Safrai, Joshua Schwartz and Peter. J. Tomson; Minneapolis: Fortress, 2006), 107-132. ↩
^[67] For an introduction to the targumim, see Philip S. Alexander, “Jewish Aramaic Translations of Hebrew Scriptures,” in Mikra: Text, Translation, Reading and Interpretation of the Hebrew Bible in Ancient Judaism and Early Christianity (CRINT II.1; ed. Martin J. Mulder; Minneapolis: Fortress, 1988), 217-251. ↩
^[68] Hirshman, “Aggadic Midrash,” 114. ↩
^[69] Hirshman, “Aggadic Midrash,” 113, 124-126. ↩
^[70] This technique is called זִיהוּי (zihūy). See Hirshman, “Aggadic Midrash,” 116. ↩
^[71] A different aggadic tradition specifies the length of yāmim as a full year (b. Ket. 57b; cf. Targum Onkelos and Targum Pseudo-Jonathan to Gen. 24:55). ↩
^[72] See Robert Lindsey, “Introduction to A Hebrew Translation of the Gospel of Mark,” under the subheading “Mark’s Midrashic Technique”; and idem, “Paraphrastic Gospels.” ↩
^[73] For a comparison of Mark’s editorial techniques with those of Josephus, see Halvor Ronning, "Who made the ‘Omission,’ Luke or Mark?" ↩
^[74] Cf. Philo, Spec. 1.53; Josephus, Ant. 4:207; Ag. Ap. 2:237. ↩
^[75] On midrashic types of exegesis in LXX, see Emanuel Tov, “The Septuagint,” in Mikra: Text, Translation, Reading and Interpretation, 161-188, esp. 177-178. ↩
^[76] Observe that only a few verses earlier, in Mark’s garbled version of The Parable of the Tares, the author of Mark has ἐπὶ τῆς γῆς (“on the ground”; Mark 4:26), as here in Mark 4:31. Also notice that in Mark 4:26 this author does not write σπαρῇ ("is sown"), as in 4:31 opposite Luke’s ἔβαλεν (“throw”; Luke 13:19), but βάλῃ τὸν σπόρον (“throw the seed”), showing Mark knew Luke 13:19 when he wrote Mark 4:26. ↩
^[77] The word δένδρον ("tree") in Luke is replaced in Mark’s version by the plur. of λάχανον (“edible garden herb,” “vegetable”), but Matthew’s use of δένδρον (Matt. 13:32) proves that δένδρον was part of Anth. ↩
^[78] Against “branches” in Matthew and Luke’s texts. The author of Mark had just used “branches” nine words earlier and so here replaced “branches” with “shade.” ↩
^[79] This tendency toward dramatization may account for Mark’s disproportionately high use of the historical present. According to Wallace, the main purpose for using the historical present is vivid portrayal. See Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids: Zondervan, 1996), 526-527. ↩
^[80] Brad Young writes: “Mark was interested in compiling a gospel of activity. Indeed his narrative is a story of action par excellence” (Young, JHJP, 137). ↩
^[81] See Fredriksen, From Jesus, 44-52; Geza Vermes, The Changing Faces of Jesus (New York: Viking Compass, 2001), 234-235. ↩
^[82] Δύνασθαι appears 32xx in Mark, compared to 26xx in Luke and 25xx in Matthew, both books about twice the length of Mark. ↩
^[83] Already in the late eighteenth century, Griesbach noted that secrecy was an important and distinctive theme in Mark’s Gospel. See Bernard Owen, trans., “A Demonstration That Mark Was Written After Matthew and Luke (A translation of J. J. Greisbach’s Commentatio qua Marci Evangelium totum e Matthaei et Lucae commentariis decerptum esse monstratur)” in J. J. Griesbach: Synoptic and Text-Critical Studies 1776-1976 (ed. Bernard Orchard and Thomas R. W. Longstaff; Cambridge: Cambridge University Press, 1978), 103-135, esp. 112-113. ↩
^[84] On the theme of alienation and abandonment in the Gospel of Mark, see R. Steven Notley, “Anti-Jewish Tendencies in the Synoptic Gospels,” under the subheading “Mark’s Abandoned Holy Man.” ↩
^[85] In Luke and Matthew, Jesus is accused of driving out demons by the power of Beelzebul, not of being possessed (Luke 11:15; Matt. 12:24). ↩
^[86] In Luke 9:9 Herod knows that Jesus cannot be John, because he had ordered John's execution. ↩
^[87] See Flusser, Jesus, 21-22 n. 4. ↩
^[88] See Flusser, Jesus, 250; idem, “The Synagogue and the Church in the Synoptic Gospels” (JS1, 17-40, esp. 24). ↩
^[89] See Tomson, If This Be, 255-263. ↩
^[90] Mark 7:19 does not say that Jesus declared all foods clean, but only that the process of digestion turns impure kosher food into pure human waste. The Markan Jesus does not condemn the Jews for observing the Torah’s prohibitions against consuming pork and other non-kosher foods. Jesus could hardly do so when he had just denounced the Pharisees for abrogating the Torah's commands to honor one's father and mother (Mark 7:8-13). Cf. David N. Bivin, “Mark 7:19: Did Jesus Make ‘Unclean’ Food ‘Clean’?”; Peter J. Tomson, “Jewish Food Laws in Early Christian Community Discourse,” Semeia 86 (1999): 193-211, esp. 205-206. ↩
^[91] Young suggests that the reason the author of Mark omitted most of Jesus’ teaching is that his Gospel was intended for a non-Jewish audience. A Gentile audience would be less likely to grasp the rabbinic sophistication of Jesus’ teachings than the significance of Jesus’ miracles. Cf. Young, JHJP, 138. ↩
^[92] On the secondary nature of this report, see David Flusser, “Foreword to Robert Lindsey’s A Hebrew Translation of the Gospel of Mark,” under the subheading “‘What They Might Do...’” ↩
^[93] On Jesus’ enemies in Mark, see Tomson, If This Be, 271-272. ↩
^[94] Indeed, in order to create a mission to the Gentiles, the author of Mark composed a travel account in which Jesus visits Tyre, Sidon and the Decapolis. See R. Steven Notley, “Literary and Geographical Contours of ‘The Great Omission’” (Rainey-Notley, 360-362); David N. Bivin and Joshua N. Tilton, “Jesus and a Canaanite Woman.” ↩
^[95] For a popular appreciation of the author of the Gospel of Mark, see Joshua N. Tilton, “Reflections on Mark.” ↩
^[96] Robert Lindsey, “Introduction to A Hebrew Translation of the Gospel of Mark,” under the subheading “The Study of Mark.” ↩
^[97] Revised with the assistance of Joshua N. Tilton and Lauren S. Asperschlager. ↩
^[98] For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.’” ↩
^[99] See Hawkins, 143-149; Taylor, 46-47; Randall Buth, “Mark’s Use of the Historical Present,” Notes On Translation 65 (1977): 13-28. ↩
^[100] In Mark εὐθύς (evthūs, “immediately”) occurs 41xx, compared to 7xx in Matthew, and 1x in Luke. ↩
^[101] See “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.’” ↩

LOY Excursus: Mark’s Editorial Style

How to cite this article:
David N. Bivin, “LOY Excursus: Mark’s Editorial Style,” The Life of Yeshua: A Suggested Reconstruction (Jerusalem Perspective, 2014) [https://www.jerusalemperspective.com/12312/].

Updated: 28 July 2024^[97]

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How to cite this article:David N. Bivin, “LOY Excursus: Mark’s Editorial Style,” The Life of Yeshua: A Suggested Reconstruction (Jerusalem Perspective, 2014) [https://www.jerusalemperspective.com/12312/].

Updated: 28 July 2024[97]

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How to cite this article:
David N. Bivin, “LOY Excursus: Mark’s Editorial Style,” The Life of Yeshua: A Suggested Reconstruction (Jerusalem Perspective, 2014) [https://www.jerusalemperspective.com/12312/].

Updated: 28 July 2024^[97]