(Mk ix, 30-32; Mt xvii, 22-23; Lk ix, 43_b_-45)
In the second prediction of sufferings Matthew and Luke both avoid Mark's [Greek: ouk êthelen hina tis gnoi] (Mk ix, 30). It seems to be a part of Mark's _Geheimnis-Theorie_; but since Matthew and Luke both include some of Mark's other references to this theory, this fact is not a sufficient explanation of its omission, which may perhaps be attributed to the growing reverence for Jesus. Luke's vs. 44_a_, [Greek: thesthe hymeis eis ta ôta hymôn tous logous toutous], is without parallel in Mark (or Matthew). Luke has also omitted a part of Mark's prediction, "and they shall kill him," which he would hardly have done if he were here following Mark, or if the clause had stood in his copy of Mark. These facts may be taken to indicate that Luke is here following another source. The words quoted from vs. 44_a_ would be very unlikely to be added by Luke himself.[40] Matthew seems to follow Mark, making his customary abbreviation and changing Mark's "after three days" to "on the third day." In another instance already noticed both Matthew and Luke make the same change in Mark's statement. Luke may here be following Q. But the absence of any agreements between him and Matthew as against Mark would rather indicate his use of a peculiar source. There are no doublets to substantiate the supposition of the use of Q.
(Mk ix, 33-37; Mt xviii, 1-5; Lk ix, 46-48)
The section on the strife about rank probably stood in both Mark and Q, but the resemblances are too general for one to draw definite conclusions as to the exact source relationship.
It will be sufficient if we look with less detail thru a few more passages of the triple tradition, to note the changes made by Matthew and Luke in the text of Mark.
In the case of the unknown exorcist (Mk ix, 38-41; Lk ix, 49-50) Luke says "he followed not with us" instead of "he followed not us"; the assumption of authority upon the part of John is thereby lessened.
In the saying about offenses (Mk ix, 42-48; Mt xviii, 6-9; Lk xvii, 1-2) Matthew has combined Mark's saying about the hand and his separate saying about the foot, into one. The saying stood in Mark and Q. In the discussion about marriage and divorce (Mk x, 11-12; Mt v, 31-32; Lk xvi, 18; xix, 9) Matthew has rearranged the order of Mark, and has added "except for adultery," as he has done in another place; he has omitted Mark's reference to the woman divorcing her husband, as this would mean nothing to his Palestinian readers.