In the blessing of the children (Mk x, 13-16; Mt xix, 13-15; Lk xviii, 15-17) Matthew and Luke omit Mark's statement that Jesus was angry.
In the saying concerning the danger of riches (Mk x, 17-31; Mt xix, 16-30; Lk xviii, 18-30) Mark makes Jesus say, "Why callest thou me good?" Matthew changes this to "Why askest thou me concerning that which is good?" tho his following words, "There is One who is good," betray the fact that he had Mark's reading before him. Matthew shows his Jewish affinities by making Jesus say that the questioner may "enter into life," by keeping the commandments. Both Matthew and Luke omit one commandment which Mark quotes, because it is not found in the Decalogue. Matthew changes Mark's order of the commandments to agree with the Old Testament. Matthew, having called the questioner a youth, omits from his reply to Jesus the words, "from my youth up." Both omit Mark's vs. 24, which is practically a duplicate of the previous verse. Luke, having included the idea of "sisters" in his word for family, omits sisters, but, with his characteristic interest in women, adds "wife."
In the third prediction of sufferings (Mk x, 32-34; Mt xx, 17-19; Lk xviii, 31-34) the agreement between Mark and Matthew is very close throughout. The only agreement of Matthew and Luke against Mark is in their substitution of [Greek: eipen] for [Greek: legei]. Both Matthew and Luke change Mark's "after three days" to "on the third day." Three words in Mark's vs. 34 are reproduced in Luke alone; [Greek: anastêsetai, apoktenousin, emptysousin]. Matthew has added [Greek: kai staurôsai].
In the request for seats in the kingdom (Mk x, 35-45; Mt xx, 20-28) Mark makes James and John ask Jesus directly; Luke omits the incident; Matthew puts the burden of the ambitious request upon the mother instead of upon the sons; tho he betrays the fact that he is remaking Mark, by making Jesus direct his reply to the men.
In the healing of Bartimaeus (Mk x, 46-52; Mt xx, 29-34; Lk xviii, 35-43) Mark says "the son of Timaeus," perhaps in explanation of the Aramaic name. Matthew specifies two men instead of one, giving no names; it has been suggested that he may have been misled by Mark's "Bartimaeus" and "the son of Timaeus," tho the Jewish affinity of Matthew's Gospel makes this unlikely. Since "the son of Timaeus" did not serve to identify the man to their readers, Matthew and Luke omit the phrase. Mark's graphic statement that the man threw off his cloak and ran to Jesus was unsuited to the dignity of the Later Gospels. Matthew and Luke again substitute the Greek [Greek: kyrie] for Mark's [Greek: rhabbouni]. They omit his [Greek: hypage], which seems out of place.[41]