Comm Matt 10.19 (Matthew wrote) Ἑξῆς ἔστιν ἰδεῖν τὸ οὐκ ἐποίησεν ἐκεῖ δυνάμεις πολλὰς διὰ τὴν ἀπιστίαν αὐτῶν. ∆ιὰ τούτων δὲ διδασκόμεθα ὅτι αἱ δυνάμεις ἐν τοῖς πιστεύουσιν ἐγίνοντο, ἐπεὶ «παντὶ τῷ ἔχοντι δοθήσεται καὶ περισσευθήσεται», ἐν ἀπίστοις δὲ οὐ μόνον οὐκ ἐνήργουν αἱ δυνάμεις, ἀλλ' ὡς ὁ Μᾶρκος ἀνέγραψεν (but as Mark recorded), οὐδὲ ἐδύναντο ἐνεργεῖν
10.20 διὰ τοῦτο νῦν καὶ τοῦτο ἀνέγραψεν ὁ Ματθαῖος, καὶ ὁ Μᾶρκος δὲ αὐτῷ παραπλησίως (therefore Matthew has now recorded it, and Mark almost like him) but Luke passed over in silence the greater part of the narrative as it is found in them.
11.5 ὀλίγον <δ'> ἐναλλάξας τὴν λέξιν ἀνέγραψε καὶ ὁ Μᾶρκος ποιήσας - see above But since Mark has made a slight change in the reading, and for Straightway He constrained the disciples to enter into the boat and to go before Him to the other side, has written, And straightway He constrained His disciples to enter into the boat and to go before Him unto the other side unto Bethsaida, Mark 6:45 we must attend to the word, He constrained, when first we have seen to the slight variation in Mark who indicates something more definite by the addition of the pronoun; for the same thing is not expressed by the words, straightway He constrained the disciples.
11.8 · ∆ιὰ τί οἱ μαθηταί σου παραβαίνουσι τὴν παράδοσιν τῶν πρεσβυτέρων καὶ τὰ ἑξῆς, εἴσεται ὅτι ἀναγκαίως ὁ Ματθαῖος οὐχ ἁπλῶς ἀνέγραψε προσεληλυθέναι τοὺς ἀπὸ Ἱεροσολύμων Φαρισαίους καὶ γραμματεῖς τῷ σωτῆρι πυνθανομένους αὐτοῦ τὰ ἐκκείμενα, ἀλλὰ πεποίηκε (will perceive that Matthew of necessity recorded not simply that Pharisees and scribes from Jerusalem came to the Saviour to inquire of Him the matters before us, but put it thus)
11.11 And, after this, wishing to refute completely from the words of the prophets all these traditions of the elders among the Jews, He brought before them a saying, from Isaiah, which in the exact words is as follows: And the Lord said, This people draws near to Me with their mouth, etc.; Isaiah 29:13 and, as we said before, Matthew has not written out the prophetical saying in the very words (Καὶ προείπομέν γε ὅτι οὐκ αὐταῖς λέξεσιν ἀνέγραψεν ὁ Ματθαῖος τὸ προφητικόν)
11.19 Κἀκεῖ μὲν κελεύει «τοὺς ὄχλους ἀνακλιθῆναι» οὐκ ἀναπεσεῖν «ἐπὶ τοῦ χόρτου»· καὶ γὰρ ὁ Λουκᾶς «κατακλίνατε αὐτοὺς» ἀνέγραψε καὶ ὁ Μᾶρκος (and Mark records) «ἐπέταξε» φησὶν «αὐτοῖς πάντας ἀνα κλῖναι», ἐνθάδε δὲ οὐ κελεύει ἀλλὰ παραγγέλλει τῷ ὄχλῳ ἀναπεσεῖν. Πάλιν ἐκεῖ μὲν<ταῖς> αὐταῖς λέξεσιν οἱ τρεῖς εὐαγγελισταί φασιν ὅτι ( Again, there, the three Evangelists say in the very same words that) «λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας, ἀναβλέψας εἰς τὸν οὐρανὸν ηὐλόγησεν», ἐνθάδε δέ, ὡς ὁ Ματθαῖος καὶ Μᾶρκος ἀνέγραψαν (but here, as Matthew and Mark have written), εὐχαρισ τήσας ὁ Ἰησοῦς ἔκλασε. Κἀκεῖ μὲν «ἐπὶ τοῦ χόρτου» ἀνακλίνονται, ἐνθάδε δὲ ἐπὶ τὴν γῆν ἀναπίπτουσι. Ζητήσεις δὲ ἐν τοῖς κατὰ τοὺς τόπους τὸ τοῦ Ἰωάννου παρηλλαγμένον, ὃς ἐπ' ἐκείνης μὲν τῆς πράξεως ἀνέγραψεν ὅτι εἶπεν ὁ Ἰησοῦς (John who wrote in regard to that transaction that Jesus said)· «Ποιήσατε τοὺς ἀνθρώπους ἀναπεσεῖν» καὶ ὅτι «εὐχαριστήσας ἔδωκε τοῖς ἀνακειμένοις» ἀπὸ τῶν ἄρτων, ταύτης δὲ οὐδὲ τὴν ἀρχὴν ἐμνημόνευσε.
12.1 Now, a similar thing, as Luke has recorded (ὡς ὁ Λουκᾶς ἀνέγραψε), Luke 23:12 happened in the case of Herod and Pilate, who became friends with one another that they might kill Jesus; for, perhaps, their hostility with one another would have prevented Herod from asking that He should be put to death, in order to please the people, who said, Crucify Him, Crucify Him, Luke 23:21 and would have influenced Pilate, who was somewhat inclined against His condemnation, his hostility with Herod giving fresh impulse to the inclination which he previously cherished to release Jesus.
12.15 Accordingly Mark and Luke who have recorded that Peter answered and said, You are the Christ, but have not given the addition found in Matthew, have not recorded that he was declared blessed for what had been said (οὐκ ἀνέγραψαν τὸν ἐπὶ τῷ εἰρημένῳ μακαρισμὸν καὶ τὴν μετὰ τὸν μακα ρισμὸν εὐλογίαν λέγουσαν τὸ), nor the blessing which followed the declaration of blessedness, You are Peter, Matthew 16:18 etc.
12.37 But hear these things, if you can, at the same time giving heed spiritually, that it is not said simply, He was transfigured, but with a certain necessary addition, which Matthew and Mark have recorded ( ἣν ἀνέγραψε Ματθαῖος καὶ Μᾶρκος); for, according to both, He was transfigured before them.
14.16 After this it is written that there came unto Him the Pharisees tempting Him and saying, Is it lawful for a man to put away his wife for every cause? Matthew 19:3 Mark, also, has written to the like effect (τὸ ἰσοδυναμοῦν ἀνέγραψε καὶ ὁ Μᾶρκος).
15.6 Then, although the evangelists who have remembered the events in this passage have recorded that on the one hand (as Matthew says)
“Children were brought to Jesus,” or (as Mark says), “they were also bringing children to him” (Mk 10.13), or (as Luke) records (ἀνέγραψαν), “they were also bringing babes to him” (Lk 18.15), they have all at the same time omitted by whom they were brought, or the certain ones bringing [them], leaving us to inquire what has been omitted, so as to see whether it was simply a coincidence that this has been omitted by the Three (who could have recorded, “They were brought to him by parents,” or “from mothers,” or “Their mothers were bringing [M1269] babes or children”), or whether they did this with knowledge by thought and [K364] wisdom for a representation of this [reality]: that angels who approach Jesus and serve him observe the differences of children and babes with a more divine mind, and they know that it is necessary to bring certain ones to Jesus, in order that, after bringing them to him, they might have hands laid on them by him, and at what time
15.10 One must not deem there to be a quarrel, therefore, between [K375] “Do what i good” and “Why do you ask me concerning what is good? There is one who is good,” which is said to the one who inquires and says, “Teacher, what good thing shall I do?” On the one hand, therefore, Matthew has recorded (ἀνέγραψεν) “What good thing shall I do?” as though the Savior was being asked concerning a good work. Mark and Luke on the other hand have represented the Savior as having said, “Why do you call me good? None is good except one, God” (Mk 10.18; Lk 18.19) as though the term “good” applied to God may not be applied to any other thing.
15.31 Indeed, I am persuaded that Matthew, on the one hand, knew the mysteries according to this parable, as also the [mysteries] according to the [parable] of the sower, and of the tares that are sown with the grain. But, on the other hand, he did not judge it fitting to record an [explanation] concerning this parable in a way similar to the explanations for those [parables], not entrusting to letters the clarification of this parable in this instance, just as he recorded (ἀνέγραψεν) the explanation of all the others. But if Matthew fittingly passed over in silence the [K442] explanation concerning the parable, clearly even if someone might be able to understand it in part, perhaps something of the explanation that appears to him might fittingly be riddled, yet there is no way that all the things hidden could be clarified by him and entrusted to writing without the hazard that would come with the exposition of the mysteries.
16.2 One must compare, then, the things said here with the similar things recorded above,8 since there in reference to these words the Savior prophesied “Peter took him aside and began to rebuke him, saying, ‘Far be it from you, Lord. This will never happen to you!’” (Matt 16.22), but here the disciples are not recorded (ἀνεγράφησαν) as having said or done anything in reference to the things [they] were told pertaining to the quite gloomy things yet to happen
16.4. Then the mother of the sons of Zebedee came to him with her sons, etc., up to, When the ten heard [this], they became angry [K472] at the two brothers. (20.20-24). Mark has recorded (ἀνέγραψε) something similar to this passage: “And James and John, the sons of Zebedee, came to him and said to him,” etc., up to, “they began to be angry at James and John” (Mk 10.35-41).
For just as in the case of a worldly kingdom those who are seated with the king who is seated in the royal vestment seem to be in an eminent position and they manage the matters of the royalty, so also the mother of the sons of Zebedee (or “James and John” as Mark recorded ἢ ὡς ὁ Μᾶρκος ἀνέγραψεν Ἰάκωβος καὶ Ἰωάννης)) who appears here seems (according to the literal sense) to request from the Savior that one [son] be seated on his right when he came into the kingdom, and the other on his left. Indeed, on the one hand,
and “hereafter you will see the Son of man seated on the right of the power” (Matt 26.64). Mark has recorded (ἀνέγραψεν) something of equivalent force to this, “and you will see the Son of man seated on the right of the power and coming with the clouds of heaven” (Mk 14.62). Luke also says something similar, “For from now the Son of man will be seated on the right of the power of God” (Lk 22.69).
16.5 It seems to me that he also wanted to compare the mother of the sons of Zebedee and these things, for indeed he leaves to them for the accomplishing of those things attainable by men that are not a matter of chance, when, after you do not know what you ask, he answered and said, are you able to drink the cup which I am about to drink? (or as Mark recorded ἢ ὡς ὁ Μᾶρκος ἀνέγραψε: “Are you able to drink the cup I will drink, or to be baptized with the baptism with which I will be baptized?” [Mk 10.38-39])
16.8 This is even more the case for those things the Savior spoke [in response] to the demand of the mother of John and James or of the sons of Zebedee themselves who, after hearing (it says) the Ten became angry concerning the two brothers as though deeming themselves to be worthy of greater honor than the rest. One might observe also that Judas was among those who got angry (and Mark also recorded this καὶ ἀνέγραψε τοῦτο καὶ ὁ Μᾶρκος).
But Jesus called to them and said: “You know that the rulers of the nations lord it over them, etc.27 up to, and to give his soul a ransom on behalf of many” (20.25-28). Mark has also recorded (καὶ ὁ Μᾶρκος ἀνέγραψεν) things that are of equivalent force to this. We have observed that, just as with many other passages Matthew and Mark maintain the [same] order of the things recorded, the situation is the same here.
Mark has also preserved all these things in order, from “They were ascending in the way to Jerusalem,” up to, “Immediately he will send it back here again” (Mk 10.32- 11.3). Should you set the gospels alongside one another in terms of these passages and compare them you would find what we have said [is the case]. Luke also, however, has in part recorded something similar, placing before them (καὶ ὁ Λουκᾶς μέντοι ἐκ μέρους τὸ ὅμοιον ἀνέγραψε προτάξας αὐτῶν τὸ) “And strife occurred among them, as to which of them <might b>e the greatest” (Lk 22.24).
16.12 After this, Mark says that “he cast off [his] garment, jumped up, and came to Jesus” (Mk 10.50). So then, does [Mark] have nothing in mind when he recorded (ἀνέγραψε) concerning his casting off his garment, having jumped up to come to Jesus? Indeed would we dare to say that these things have been included in the Gospel in vain? For myself, therefore, I do not believe that there is one iota or a single stroke (cf. Matt 5.18) that is empty in the divine [K514] lessons, but I think that the one who would be successful in interpreting them needs a robust faculty of reason (pollou logou) on account of the interpretive difficulty of the matters involved.
16.13 First, you should observe that both Matthew and Mark have recorded (ἀνέγραψαν) that this event with the blind men or the blind man happened when Jesus was going out from Jericho with the disciples. Luke, however, says, “And it happened when he drew near to Jericho” (Lk 18.35). Thus, according to Luke, he completed the [healing] ministry (oikonomia) with respect to the blind man when he was coming to
Jericho and was near it. Now, someone might say that, in terms of the mystical word, Luke’s version is first, Mark’s is second, [K516] and
Matthew’s is third ( κατὰ τὸν μυστικὸν λόγον ὅτι πρῶτόν ἐστι τὸ τοῦ Λουκᾶ, δεύτερον δὲ τὸ τοῦ Μάρκου [K516] καὶ τρίτον τὸ τοῦ Ματθαίου). For it is necessary first to draw near to Jericho, then to come into it, and <after these things> to go out from it. Luke recorded (ἀνέγραψε), then, that “it happened when he drew near to Jericho,” and Mark that “he also came to Jericho, and when he was coming out of there” (Mk 10.46), but Matthew recorded neither that he drew near to Jericho nor that he came to Jericho, but only that when they were going out from Jericho, a large crowd followed him (Matt 20.29). It is possible, therefore, that [Jesus] had drawn near to Jericho according to Luke, and according to Mark he came to Jericho, but according to Matthew he came out from it.
