In the passage about the time of the parousia (Mk xiii, 30-32; Mt xxiv, 34-36; Lk xxi, 32-33), Luke omits Mark’s statement that “the son” does not know the time; because he always avoids any implication of a limitation in the knowledge of Jesus.[46] In the preparation for the Passover (Mk xiv, 12-17; Mt xxvi, 17-20; Lk xxii, 7-14), Luke omits the “my” in the question which Jesus tells the disciples to ask, “Where is my chamber where I shall,” etc.; perhaps, as Hawkins[47] suggests, because it may have seemed to him a somewhat harshly expressed claim.
In the institution of the Last Supper (Mk xiv, 22-25; Mt xxvi, 26-29; Lk xxii, 15-20), Luke adds (xxii, 19-20) words which seem to be taken from Paul’s account in I Cor xi, 25. Westcott and Hort regard them as interpolated from that epistle. Matthew adds, in his vs. 28, as he has added in his account of the purpose of John’s baptism, “for the remission of sins.”
In the account of Jesus in Gethsemane (Mk xiv, 32-42; Mt xxvi, 36-46; Lk xxii, 39-46), Luke’s vss. 43-44 are lacking in many manuscripts, and are probably a later addition. Luke and Matthew, probably from the growth of the tradition, and from the wish not to omit anything from this solemn scene, represent Jesus as addressing Judas, but do not agree in the words ascribed to him.
In the account of the arrest (Mk xiv, 43-54; Mt xxvi, 47-58; Lk xxii, 47-55) Mark has the words “but that the scriptures might be fulfilled,” without attaching the “that” to anything. Matthew fills out his incomplete sentence by writing, “All this happened that the scriptures,” etc. Luke omits the flight of the disciples, because the appearances of the risen Jesus which he recounts take place in Jerusalem. Both Matthew and Luke omit the reference to the young man in the linen garment, either because they did not understand it, or knew it would have no meaning for their readers, or both. Mark says the crowd who came to arrest Jesus came “from the chief priests”; Luke has apparently overlooked the preposition, and so represents the chief priests themselves as taking part in the arrest.
To Mark’s mocking “Prophesy!” addressed to the blindfolded Jesus by the soldiers, Luke and Matthew add the words, clearly explanatory, “Who is he that struck thee?”
In the denial of Peter (Mk xiv, 66-72; Mt xxvi, 69-75; Lk xxii, 56-62), Matthew and Luke omit two obscure and strange words of Mark, προαύλιον in vs. 68 and ἐπιβαλὼν in vs. 72. In the treatment of Jesus by Pilate, Luke adds the charge that Jesus had stirred up the people not to pay tribute to Caesar; it is probably a reflection of the anarchistic charges made against Christians in Luke’s time. Matthew’s addition of Pilate’s hand-washing is probably due to his desire, or the desire of the tradition back of him, to relieve the Roman authorities of responsibility for the death of Jesus.
In the story of the journey to the crucifixion (Mk xv, 21; Mt xxvii, 32; Lk xxiii, 26-32), the omission of the names of Rufus and Alexander is probably due (as already said) to the fact that these men were unknown to Matthew and Luke and their readers, and added no weight to the testimony of Simon their father. Luke’s extremely vivid touch of Jesus’ address to the “Daughters of Jerusalem” can be explained only as a part of his special material for this portion of the life of Jesus.
In the story of the crucifixion (Mk xv, 22-32; Mt xxvii, 33-44; Lk xxiii, 33-43), Luke’s words, “Father forgive them, for they know not what they do,” are omitted in many manuscripts, are bracketed by Westcott and Hort, and are probably a later addition. Matthew corrects Mark, who says a man came with a sponge, saying, “Let him be,” etc.; Matthew makes the crowd address the “Let him be” to the man with the sponge.
Luke apparently differs much more than Matthew, from Mark, in his story of the crucifixion, and the events that led up to and followed it. This can be explained by his possession of special sources for these last days of Jesus, and his desire to use material from these sources with his Marcan matter. Transpositions are especially frequent.
In his xxii, 18, e.g., Luke makes a transposition of Mk xiv, 25. This may be taken as typical of his procedure throughout these sections. Mark gives the reference to the approaching betrayal before the institution of the Supper; Luke, after that institution. Mark places the prediction of the denial of Peter after Peter has left the room; Luke, before his leaving. Similar transpositions are made in the story of the rending of the veil. In all, Luke makes some twelve or thirteen such transpositions in Mark’s passion narrative. Matthew follows Mark closely, both in matter and in wording.