List of agreements between Matthew and Luke against Mark.

Raw data.

I am adding to this list of agreements as I continue with my synoptic project:

Both Matthew and Luke have an infancy account of Jesus (Matthew 1.18-2.23; Luke 1.26-56; 2.1-40), although the contents of these accounts rarely overlap. Mark lacks any such account.
Matthew 1.2-17 = Luke 3.23-38, the genealogy of Jesus. These genealogies overlap only where those in the Hebrew scriptures are able to lend assistance, but Mark lacks a genealogy altogether.
Matthew 3.1 has εν δε; Luke 3.1 has εν... δε.
Both Matthew 3.1 and Luke 3.2 introduce John the baptist before referring Isaiah 40.3 to him. Mark 1.2-3 quotes Isaiah 40.3 before introducing John in 1.4.
Matthew 3.3 has δια Ησαιου του προφητου λεγοντος; Luke 3.4 has εν βιβλω λογων Ησαιου του προφητου. Mark has εν τω Ησαια τω προφητη. The genitive case in Matthew follows δια; the genitive case in Luke is possessive. There is also agreement in the stem λογ- (λεγ-).
Matthew 3.3 and Luke 3.4 omit the quotation from Malachi 3.1 in Mark 1.2. Both use the same reference elsewhere, in the same context of the double tradition (Matthew 11.10 = Luke 7.27).
Matthew 3.5 has πασα η περιχωρος του Ιορδανου; Luke 3.3 has πασαν περιχωρον του Ιορδανου. This geographical phrase is relatively rare. A major agreement.
At Matthew 3.7-10 = Luke 3.7-9 the first and third evangelists agree against Mark in giving the first part of the sermon of John the baptist, the principal elements of which are the generation of vipers, the children of Abraham, the ax at the root, and the casting of trees into the fire. Within the sermon proper, after the introduction, Matthew agrees with Luke in 60 out of 63 words and Luke agrees with Matthew in 60/64 words. A major agreement.
Matthew 3.11 and Luke 3.16 each have μεν; Mark 1.7 lacks it.
Matthew 3.11 and Luke 3.16 agree in the present tense βαπτιζω against the Marcan aorist εβαπτισα.
Both Matthew 3.11 and Luke 3.16 have John the baptist speak of his own baptismal rite in water before speaking of the one to come; Mark 1.7-8 has him speak of the one to come before describing his own baptismal rite in water.
Matthew 3.11 and Luke 3.16 have υμας βαπτισει instead of the Marcan βαπτισει υμας.
Matthew 3.11b-12 and Luke 3.16b-17 both extend the second part of the sermon of John the baptist by some 28 (Matthew) or 27 (Luke) words, of which 25 are verbatim between them. The theme is the separation of the wheat from the chaff, the gathering of the former into the barn, and the burning of the latter. A major agreement.
Matthew 3.13 says that Jesus came to John to be baptized (του βαπτισθηναι). Luke 3.21 says that the baptism of Jesus happened while the people were being baptized (εν τω βαπτισθηναι).
Matthew 3.13 gives the name of Jesus once in parallel with Mark 1.9, and Matthew 3.16 gives the name of Jesus again in parallel with Luke 3.21. Also, while the three synoptists use different forms of the verb for baptism, Matthew and Luke agree on using a participle against the Marcan aorist.
Both Matthew 3.16 and Luke 3.22 use forms of ανοιγνυμι (to open up) instead of a form of σχιζω as in Mark 1.10.
Both Matthew 3.16 and Luke 3.22 modify the simple Marcan το πνευμα (the spirit). Matthew has το πνευμα του θεου (the spirit of God); Luke has το πνευμα το αγιον (the holy spirit).
Matthew 3.16 and Luke 3.22 have the spirit descending upon (επι) Jesus, while Mark 1.10 has the spirit descending into (εις) Jesus.
Matthew 4.1 and Luke 4.1 name Jesus (Ιησους) as the subject, while in Mark 1.12 the pronoun αυτον (him) represents Jesus, and is the direct object.
Matthew 4.1 and Luke 4.1 say that Jesus was led (using different passive forms of αγω, to lead) out to the desert by the spirit (Matthew, υπο του πνευματος; Luke, εν τω πνευματι), while Mark 1.12 says that he is cast out (εκβαλλει, an historic present) into the desert by the spirit.
Matthew 4.1 and Luke 4.2 state that Jesus was tempted by the devil (υπο του διαβολου), while Mark 1.13 states that he was tempted by Satan (υπο του Σατανα).
Mark 1.12-13 has no mention of fasting or food. Matthew 4.2 says that Jesus fasted (νηστευσας), then got hungry (επεινασεν). Luke 4.2 likewise says that Jesus did not eat anything (ουκ εφαγεν ουδεν), then got hungry (επεινασεν).
Mark 1.12-13 does not record any actual temptations. Matthew 2-11a and Luke 4.2b-13, however, record three temptations each, though in a different order (if the order is 1-2-3 in Matthew, it is 1-3-2 in Luke). A major agreement.
Matthew 4.11 indicates that the devil left Jesus (αφιησιν αυτον ο διαβολος). Luke 4.13 indicates that the devil departed from Jesus (ο διαβολος απεστη απ αυτου). Mark 1.12-13 lacks such a notice.
Matthew 4.13 and Luke 4.16 agree in using the relatively rare name Ναζαρα (Nazara) for Nazareth. Mark 1.14-15 lacks this name. A major agreement.
Matthew 4.18 has two (δυο) brothers; Luke 5.2 has two (δυο) boats. Mark 1.16 lacks a numeral.
Matthew 4.18 and Luke 5.2 both place the aquatic location of the fishermen in the accusative case (την θαλασσαν, the sea, and την λιμνην, the lake, respectively). Mark 1.16 has the dative τη θαλασση (the sea). The relevant word, however, follows a different preposition in each gospel.
Matthew 4.22 and Luke 5.11 both have ηκολουθησαν αυτω (followed him) where Mark 1.20 has απηλθον οπισω αυτου (went away after him).
Mark 1.31 has αυτην, while both Matthew 8.15 and Luke 4.39 have αυτης. In Mark the accusative is the direct object. In Matthew the genitive indicates whose hand Jesus is touching. In Luke the genitive follows επανω.
Luke 4.40 has people leading the sick, ασθενουντας, to Jesus, while Matthew 8.17 quotes Isaiah 53.4, with its mention of sicknesses, ασθενειας. Mark 1.32-34 lacks any form of the word.
Matthew 4.23a and Luke 4.15 are not actually parallel in position, but the former is roughly parallel to Mark 1.39a, which has κηρυσσων εις τας συναγωγας (preaching into the synagogues). Matthew, however, has διδασκων εν ταις συναγωγαις (teaching in the synagogues), while Luke has εδιδασκεν εν ταις συναγωγαις (taught in the synagogues).
Mark 1.40 has only και (and) where both Matthew 8.2 and Luke 5.12 have και ιδου (and behold).
The leper in Mark 1.40 does not address Jesus by a title, but in Matthew 8.2 and Luke 5.12 alike the leper addresses him as κυριε (Lord).
Matthew 8.3a and Luke 4.13a agree on the wording και εκτεινας την χειρα ηψατο αυτου λεγων (and he stretched out his hand and touched her, saying). Mark 1.41 has και σπλαγχνισθεις εκτεινας την χειρα αυτου ηψατο και λεγει αυτω (and he felt compassion and he stretched out his hand and touched him and said to him).
Matthew 8.3 and Luke 5.13 have ευθεως (straightway). Mark 1.42 has the spelling ευθυς.
Matthew 9.2 and Luke 5.18 both have και ιδου (and behold). Mark 2.3 has only και (and).
Matthew 9.2 and Luke 5.18 both show the paralytic επι κλινης (upon a bed). Mark 2.3 says that he was αιρομενον υπο τεσσαρων (carried by four men).
Matthew 9.2 and Luke 5.20 have ειπεν (said) where Mark 2.5 has the historic present λεγει (says).
Matthew 9.3 and Luke 5.21 have και (and) where Mark 2.5 has δε (but), the reverse of the usual tendency.
Matthew 9.3 and Luke 5.21 both have verbs of saying (ειπαν and λεγοντες, respectively). Mark 2.5 lacks any such word.
Matthew 9.4 and Luke 5.22 each use a noun phrase (τας ενθυμησεις αυτων, their thoughts, and τους διαλογισμους αυτων, their reasonings, respectively) where Mark 2.8 has a subordinate clause (οτι ουτως διαλογιζονται, that they thus reason).
Matthew 9.4 and Luke 5.22 have ειπεν (said) where Mark 2.8 has the historic present λεγει (says).
In Matthew 9.6 has κλινην (bed). Luke 5.24 has κλινιδιον (little bed). Mark 2.11 has κραββατον (mat).
Matthew 9.7 and Luke 5.25 have απηλθεν εις τον οικον αυτου (he went away to his house). Mark 2.12 has εξηλθεν εμπροσθεν παντων (he went out before all).
Matthew 9.8 and Luke 5.26 both put the verb δοξαζω (to glorify) in the past tense. In Mark 2.12 it is an infinitive.
Matthew 9.8 and Luke 5.26 both mention fear (εφοβηθησαν, they feared, and φοβου, fear, respectively). Mark 2.12 has no corresponding word.
Matthew 9.10 and Luke 5.29 agree in the aorist tense (εγενετο, it happened, and εποιησεν, he made, respectively) against the present tense γινεται (it happens) in Mark 2.15.
Matthew 9.11 and Luke 5.30 each have οι Φαρισαιοι (the Pharisees) in the nominative. Mark 2.16 has των Φαρισαιων (of the Pharisees) in the genitive.
Matthew 9.11 and Luke 5.30 have δια τι (why) where Mark 2.16 has οτι (why).
Matthew 9.12 and Luke 5.31 have the aorist ειπεν (said) where Mark 2.17 has the historic present λεγει (says).
Matthew 9.14 uses προς (toward) as a prefix in the verb προσερχονται (they come toward), and Luke 5.33 uses the preposition προς on its own, while Mark 2.18 has no parallel prefix or preposition.
Matthew 9.14 has νηστευομεν πολλα (we fast much); Luke 5.33 has νηστευουσιν πυκνα (they fast often). Mark 2.18 simply has νηστευουσιν (they fast), without modifier.
Matthew 9.16 and Luke 5.36 both have επιβαλλει (puts upon or casts upon) where Mark 2.21 has επιραπτει (sews upon).
Matthew 9.16 follows the preposition απο (away from) with the article and noun (or substantive) του ιματιου (the clothing); Luke 5.36 follows the preposition απο with the article and substantive adjective του καινου (the new). But Mark 2.21 follows the preposition απο with the pronominal αυτου (it).
Matthew 9.17 and Luke 5.37 each have the almost untranslatable particle γε, while Mark 2.22 lacks it.
Matthew 9.17 has εκχειται (pours out or is poured out) and Luke 5.37 has εκχυθησεται (will be poured out) where Mark 2.22 has no parallel. Part of a major agreement.
Matthew 9.17 and Luke 5.37 each have the plural verb απολλυνται (perish) with ασκοι (skins or wineskins) as its subject, while Mark 2.22 has the singular verb απολλυται (perishes) with οινον (wine) as its subject. Part of a major agreement.
Matthew 9.17 has βαλλουσιν (they put) and Luke 5.38 has βλητεον (must be put) where Mark 2.22 has no parallel. Part of a major agreement.
Matthew 12.1 has και εσθιειν (and to eat) and Luke 6.1 has και ησθιον (and they ate) where Mark 2.23 has no parallel.
Matthew 12.2 and Luke 6.2 both have δε (but or and) where Mark 2.24 has και (and). A common agreement.
Matthew 12.2 and Luke 6.2 both have the aorist ειπαν (they said) where Mark 2.24 has the imperfect ελεγον (they were saying).
Matthew 12.3 and Luke 6.3 each have the definite article ο (the), the former as a change of subject with δε, the latter with the actual subject Ιησους (Jesus). Mark 2.25 lacks the article.
Matthew 12.3 and Luke 6.3 both use the aorist ειπεν (he said) where Mark uses the historic present λεγει (he says).
Matthew 12.4 and Luke 6.4 have τοις μετ αυτου (those with him) while Mark 2.26 uses a different preposition (entailing a different case for the object of the preposition) in the expression τοις συν αυτω (those with him).(
Matthew 12.4 has μονοις (alone) and Luke 6.4 has μονους (alone) where Mark 2.26 has no parallel word.
Matthew 12.11 and Luke 13.15; 14.5 share much material, both verbal and conceptual, that Mark 3.3 lacks. I count this as a major agreement.
Matthew 12.13 has σου την χειρα (your hand or the hand of yours), and Luke 6.10 has την χειρα σου (your hand), but Mark 6.5 merely has την χειρα (the hand).
Matthew 12.14 and Luke 6.11 each have δε (but or and) where Mark 3.6 has και (and). A common agreement.
Matthew 12.15 and Luke 6.17 are not exactly parallel, but both find a parallel with Mark 3.7. Matthew has οχλοι πολλοι, Mark has πολυ πληθος, and Luke has both οχλος πολυς and πληθος πολυ.
The phrase εις το ορος (onto the mountain) belongs to the triple tradition, and although Matthew 5.1 locates it at a different narrative spot than Mark 3.13 and Luke 6.12, in all three cases the summons on the mountain is closely associated with the great multitude in Matthew 4.25 = Mark 3.7-8 = Luke 6.17bc. The context of the sermon, in other words, is Marcan, even though Mark itself lacks the sermon. A major agreement.
Matthew 10.2 has the partitive genitive των (of the). Luke 6.13 has the de facto partitive απ αυτων (from among them). Mark 3.14 has no partitive.
Matthew 10.2 has the relative pronoun ο (who). Luke 6.14 has the relative pronoun ον (whom). Mark 3.16 has no relative pronoun.
Matthew 10.2 has Ανδρεας, ο αδελφος αυτου (Andrew, his brother, in the nominative) right after mention of Peter. Luke 6.14 has Ανδρεαν, τον αδελφον αυτου (Andrew, his brother, in the accusative) right after mention of Peter. Mark 3.18 has only Ανδρεαν (Andrew, in the accusative), postponed till after mention of James and John.
Matthew 9.32-33 and Luke 11.14 both describe the healing of a mute man that does not appear anywhere in Mark (refer especially to Mark 3.22) A major agreement.
Matthew 9.34 and Luke 11.15 each have δε (but or and) where Mark 3.22 has και (and). A common agreement.
Matthew 12.25 has ειδως δε τας ενθυμησεις αυτων (but he, realizing their thoughts), and Luke 11.17 has αυτος δε ειδως αυτων τα διανοηματα (but he himself, realizing their reasonings), neither of which is paralleled in Mark 3.23. A major agreement.
Matthew 12.25 and Luke 11.17 each have ειπεν (said) where Mark 3.23 has ελεγεν (was saying).
Matthew 12.25 has πασα βασιλεια μερισθεισα καθ εαυτης ερημουται (every kingdom divided against itself is laid waste), and Luke 11.17 has πασα βασιλεια εφ εαυτην διαμερισθεισα ερημουται (every kingdom divided up against itself is laid waste), while Mark 3.24 has και εαν βασιλεια εφ εαυτην μερισθη, ου δυναται σταθηναι η βασιλεια εκεινη (and, if a kingdom is divided against itself, that kingdom cannot stand). A major agreement.
Matthew 12.26 has πως ουν σταθησεται η βασιλεια αυτου (how then will his kingdom stand), and Luke 11.18 has πως σταθησεται η βασιλεια αυτου (how will his kingdom stand), while Mark 3.26 has ου δυναται στηναι (it cannot stand). A major agreement.
Matthew 12.27-28 and Luke 11.19-20 share a dominical speech that Mark lacks (refer especially to Mark 3.26-27) entirely; Matthew and Luke agree with one another in 35 of 37 Greek words. A major agreement.
Matthew 12.30 and Luke 11.23 both add a dominical saying that Mark lacks (refer especially to Mark 3.27), at least in this context (confer Mark 9.40 = Luke 9.50). A major agreement.
Matthew 12.32 has και ος εαν ειπη λογον κατα του υιου του ανθρωπου, αφεθησεται αυτω (and, whoever should say a word against the son of man, it will be forgiven him), while Luke 12.10 has και πας ος ερει λογον εις τον υιον του ανθρωπου, αφεθησεται αυτω (and everyone who shall say a word against the son of man, it will be forgiven him). Mark 3.28-29 offers no parallel. This is a major agreement.
Matthew 12.32 and Luke 12.10 each have αφεθησεται (will be forgiven) where Mark 3.29 has εχει αφεσιν (has forgiveness).
Matthew 12.46 and Luke 8.19 each have the dative αυτω (to him) where Mark 3.31 has the accusative αυτον (him).
Though the phrases are not exactly parallel, Matthew 12.46 has τοις οχλοις (the crowds) and Luke 8.19 has τον οχλον (the crowd) where Mark 3.32 has only οχλος (a crowd), lacking the article.
Matthew 12.47 and Luke 8.20 have δε (but or and) where Mark 3.32 has και (and). A rather common agreement.
Matthew 12.47 and Luke 8.20 each have εστηκασιν (are standing) where Mark 3.32 has no parallel word.
Matthew 12.47 has the participle ζητουντες (seeking); Luke 8.20 has the participle θελοντες (wishing); and Mark 3.32 has the finite verb ζητουσιν (seek).
Matthew 12.48 and Luke 8.21 have ο δε (but he), while Mark 3.33 has only και (and) with an implied subject for the verb. This pattern with δε and και constitutes a rather common agreement.
Matthew 12.48 and Luke 8.21 have the aorist ειπεν (said), while Mark 3.33 has the historic present λεγει (says).
Matthew 13.2 has οχλοι πολλοι (many crowds). Luke 8.4 has οχλου πολλου (a large crowd). Mark 4.1 has οχλος πλειστος (a great crowd).
Matthew 13.10 and Luke 8.9 have οι μαθηται (the disciples) where Mark 4.10 has οι περι αυτον συν τοις δωδεκα (those around him with the twelve).
Matthew 13.10 uses the relative pronoun τι as part of the expression δια τι (why). Luke 8.9 uses the relative pronoun τις (who or what). Mark 4.10 has a different construction with no parallel word.
Matthew 13.11 has ο δε... ειπεν (but he... said). Luke 8.10 has ο δε ειπεν (but he said). Mark 4.11 has και ελεγεν (and he was saying).
Matthew 13.11 and Luke 8.10 each have υμιν δεδοται γνωναι τα μυστηρια της βασιλειας (to you it has been given to know the mysteries of the kingdom). Mark 4.11 has υμιν το μυστηριον δεδοται της βασιλειας (to you the mystery of the kingdom has been given). A major agreement.
Matthew 5.15 has ουδε καιουσιν λυχνον και τιθεασιν αυτον υπο τον μοδιον (nor does one burn a lamp and place it under the peck-basket). Luke 8.16 has ουδεις δε λυχνον αψας καλυπτει αυτον σκευει... τιθησιν (but no one after kindling a lamp hides it with a vessel or places it...). Note the different uses of δε, the common use of αυτον, and the accusative case of λυχνον. Mark 4.21 has μητι ερχεται ο λυχνος ινα υπο τον μοδιον τεθη (a lamp does not come to be placed under the peck-basket), lacking both the δε and the αυτον and placing λυχνος in the nominative instead of in the accusative.
Matthew 5.16 has το φως... ιδωσιν (the light... that they might see). Luke 8.16 has το φως βλεπωσιν (that they might look at the light). Mark 4.21 has no parallel to such a phrase.
Matthew 8.18 and Luke 8.22 each have δε where Mark 4.35 has και. A rather common agreement.
Matthew 8.23 has εμβαντι αυτω εις το πλοιον ηκολουθησαν αυτω οι μαθηται αυτου (when he embarked onto the boat his disciples followed him); Luke 8.22 has αυτος ενεβη εις πλοιον και οι μαθηται αυτου (he himself also embarked onto a boat, and also his disciples). Mark 4.36 has παραλαμβανουσιν αυτον ως ην εν τω πλοιω (they take him along with them, just as he was, in the boat). Part of a major agreement.
Matthew 8.24 has εν τη θαλασση (on the sea) and Luke 8.23 has εις την λιμνην (upon the lake), but Mark 4.37 has no parallel. Part of a major agreement.
Matthew 8.25 has και προσελθοντες ηγειραν αυτον, λεγοντες (and they came toward him and woke him, saying); Luke 8.24 has προσελθοντες δε διηγειραν αυτον, λεγοντες (but they came toward him and woke him up, saying). Mark 4.38 has και εγειρουσιν αυτον και λεγουσιν αυτω (and they wake him and say to him). Part of a major agreement.
Matthew 8.27 has οι δε ανθρωποι εθαυμασαν, λεγοντες (but the men wondered, saying); Luke 8.25 has φοβηθεντες δε εθαυμασαν, λεγοντες (but they were afraid and wondered, saying). Mark 4.41 has και εφοβηθησαν φοβον μεγαν, και ελεγον (and they were afraid with a great fear, and they said). Part of a major agreement.
Matthew 8.27 and Luke 8.25 each have the plural υπακουουσιν (obey) after a compound subject, but Mark 4.41 has the singular υπακουει (obeys) after a compound subject.
Matthew 8.28 has δαιμονιζομενοι (demoniacs). Luke 8.27 has εχων δαιμονια (who has a demon). Mark 5.2 has εν πνευματι ακαθαρτω (with an unclean spirit).
Matthew 8.30 has the genitive πολλων (many) modifying χοιρων (swine). Luke 8.32 has the genitive ικανων (sufficient) modifying χοιρων. Mark 5.11 has the nominative μεγαλη (great) modifying αγελη (herd).
Matthew 8.32 and Luke 8.33 both have δε where Mark 5.13 has και. A rather common agreement.
Matthew 8.33 and Luke 8.34 both have δε where Mark 5.14 has και. A rather common agreement.
Matthew 8.34 has the aorist εξηλθεν (went out). Luke 8.35 has the aorist ηλθον (went). Mark 5.15 has the present ερχονται (go).
Matthew 13.54 has και λεγειν, while Luke 4.22 has και ελεγον. Mark 6.2 subordinates with λεγοντες.
Matthew 13.57 has δε... ειπεν, while Luke 4.24 has ειπεν δε. Mark 6.4 has και ελεγεν.
Matthew 9.35 has τας πολεις πασας και τας κωμας (all the cities and the villages). Luke 13.22 has κατα πολεις και κωμας (by cities and villages). Mark 6.6 has only τας κωμας κυκλω (the villages in a circle). Furthermore, Matthew and Luke each add another participle with και (and).
Though Matthew 9.35 and Luke 8.1 are not parallel, the former has κηρυσσων το ευαγγελιον της βασιλειας και (preaching the gospel of the kingdom and) while the latter has κηρυσσων και ευαγγελιζομενος την βασιλειαν του θεου και (preaching and spreading the gospel of the kingdom of God and). Mark 6.6 lacks any such phrase.
Matthew 10.1 has the aorist middle participle προσκαλεσαμενος (having called to), while Luke 9.1 has the aorist middle participle συγκαλεσαμενος (having called together); Mark 6.7 has the present active finite verb προσκαλειται (he calls to).
Matthew 10.1 and Luke 9.1 have εδωκεν (he gave) where Mark 6.7 has εδιδου (same translation).
Matthew 10.1 has θεραπευειν πασαν νοσον (to heal every disease). Luke 9.1 has νοσους θεραπευειν (to heal diseases). Mark 6.7 has no corresponding phrase.
Matthew 10.5 and Luke 9.2 have the finite απεστειλεν (he sent away). Mark 6.7 has the infinitive αποστελλειν (to send away).
Matthew 10.7 has κηρυσσετε λεγοντες οτι, Ηγγικεν η βασιλεια των ουρανων (preach saying: The kingdom of the heavens has come near); then he adds in 10.8 ασθενουντας θεραπευετε (heal the sick). Luke 9.2 has κηρυσσειν την βασιλειαν του θεου και ιασθαι τους ασθενεις (to preach the kingdom of God and cure the sick). Furthermore, Luke 10.9 has ηγγικεν εφ υμας η βασιλεια του θεου (the kingdom of God has come near upon you). Mark 6.8 has no corresponding phrase. A major agreement.
Matthew 10.9 has the second person imperative κτησησθε (acquire); Luke 9.3 has the second person imperative αιρετε (take). Mark 6.8 has the third person subjunctive αιρωσιν (take) in indirect discourse.
Matthew 10.9 has μηδε αργυρον (nor silver coinage), then 10.10 adds μηδε υποδηματα (nor shoes) and μηδε ραβδον (nor a staff). Luke 9.3 has μητε ραβδον (not a staff) and μητε αργυριον (nor silver), and 10.4 has μη υποδηματα (no shoes). Mark 6.8 omits mention of silver and has ει μη ραβδον μονον (except a staff alone) and υποδεδεμενους σανδαλια (wearing sandals). A major agreement.
Matthew 10.10 has the saying αξιος γαρ ο εργατης της τροφης αυτου (for the worker is worthy of his food). Luke 10.7 has αξιος γαρ ο εργατης του μισθου αυτου (for the worker is worthy of his wage). Mark 6.9-10 has no corresponding phrase. A major agreement.
Matthew 10.11 has εις ην δ αν (but into whichever). Luke 9.4 has και εις ην αν (and into whichever). Mark 6.10 has οπου εαν (wherever).
Matthew 10.13 and Luke 10.5-6 both give detailed instructions on blessing a house with peace. Mark 6.10 lacks any such instructions. A major agreement.
Matthew 10.14 has εξερχομενοι εξω της οικιας η της πολεως εκεινης εκτιναξατε τον κονιορτον (coming out from that house or that city, shake off the dust). Luke 9.5 has εξερχομενοι απο της πολεως εκεινης τον κονιορτον... αποτινασσατε (coming out away from that city, shake away... the dust). Mark 6.11 has εκπορευομενοι εκειθεν εκτιναξατε τον χουν (journeying out thence, shake off the dirt). A major agreement.
Matthew 10.15 has a saying about Sodom and Gomorrah that lines up with a saying about Sodom in Luke 10.12. Mark 6.11 has no corresponding saying.
Matthew 10.16 has ιδου, εγω αποστελλω υμας ως προβατα εν μεσω λυκων (behold, I send you away as sheep in the midst of wolves). Luke 10.3 has ιδου, αποστελλω υμας ως αρνας εν μεσω λυκων (behold, I send you away as lambs in the midst of wolves). Mark 6.11 has no corresponding phrase. A major agreement.
Matthew 9.37-38 has a saying about the Lord of the harvest right before the sending out of the twelve. Luke 10.2 has a parallel saying at the sending out of the seventy-two. Nothing at the sending of the twelve in Mark 6.7-12 corresponds to this saying. A major agreement.
Matthew 14.1 calls Herod a τετρααρχης (tetrarch) and follows with a direct object, την ακοην (hearing or rumor). Luke 9.7 likewise calls Herod a τετρααρχης (tetrarch) and follows with a different direct object, τα γινομενα παντα (all that had happened). Mark 6.14 calls Herod a βασιλευς (king) and lacks a direct object.
Matthew 14.15 and Luke 9.12 each have δε, while Mark 6.35 has και. A common agreement.
Matthew 14.15 has τους οχλους (the crowds) and Luke 9.12 has τον οχλον (the crowd). Mark 6.36 has αυτους (them) instead.
Matthew 14.15 has the definite article τας to modify κωμας (villages). Luke 9.12 also has τας to modify κωμας in first place, but adds αγρους (fields) in second place. In Mark 6.36 the definite article τους modifies αγρους in first place, but κωμας is also present in second place.
Matthew 14.17 and Luke 9.13 each have οι δε (but they) where Mark 6.37 has only και (and). This match involves a rather common agreement.
Matthew 14.17 and Luke 9.13 agree in having ουκ (no) where the phrasing in Mark 6.37 lacks it.
Matthew 14.15 and Luke 9.13 both have βρωματα (foods) against Mark 6.36 or 6.38, which lack it; however, the Matthean and Lucan instances are not strictly in parallel.
Matthew 14.18 and Luke 9.14 have ειπεν δε (but he said). Mark 6.38-39 lacks it.
Matthew 14.19 has the accusative τους οχλους (the crowds) and Luke 9.14 has the accusative αυτους (them) against the dative αυτοις (to them) in Mark 6.39.
Matthew 14.19 has τοις οχλοις (to the crowds) and Luke 9.16 has τω οχλω (to the crowd). Mark 6.41 has αυτοις (to them) instead.
Matthew 14.20 and Luke 9.17 each have the genitive κλασματων (of broken bread, or of fragments) against the accusative κλασματα (broken bread, or fragments) in Mark 6.43.
Matthew 14.20 has το περισσευον and Luke 9.17 has το περισσευσαν (both roughly meaning left over). Mark 6.43 lacks a parallel. However, Mark 8.8 (from the feeding of the four thousand) has περισσευματα.
Matthew 14.21 and Luke 9.14 both have ωσει (about). Mark 6.44 lacks a parallel word. However, Mark 8.9 (from the feeding of the four thousand) has ως (about).
Matthew 16.21 and Luke 9.22 each have απο (from) where Mark 8.31 has υπο (by).
Matthew 16.21 and Luke 9.22 have τη τριτη ημερα εγερθηναι (be raised on the third day); Mark 8.31 has μετα τρεις ημερας αναστηναι (resurrect after three days).
Matthew 16.24 has ελθειν (to come, aorist active infinitive) and Luke 9.23 has ερχεσθαι (to come, present middle infinitive) where Mark 8.34 has ακολουθειν (to follow, present active infinitive).
Matthew 16.25 and Luke 9.24 each have the subjunctive απολεση (should lose) where Mark 8.35 has the indicative απολεσει (loses).
Matthew 16.26 has ωφεληθησεται ανθρωπος (a man shall be profited, a future passive verb with a nominative subject); Luke 9.25 has ωφελειται ανθρωπος (a man is profited, a present passive verb with a nominative subject); and Mark 8.36 has ωφελει ανθρωπον (it does profit a man), a present active verb with an accusative direct object).
Matthew 16.26 and Luke 9.25 each have δε (and or but) where Mark 8.36 has και (and). A rather common agreement.
Matthew 17.2 has το προσωπον αυτου (his face); Luke 9.29 has το ειδος του προσωπου αυτου (the image of his face). Mark 9.2 has no parallel.
Matthew 17.3 and Luke 9.30 both have ιδου (behold) where Mark 9.4 does not.
Matthew 17.3 and Luke 9.30 both have Μωυσης και Ηλιας (Moses and Elijah) where Mark 9.4 has Ηλιας συν Μωυσει (Elijah with Moses).
Matthew 17.3 has μετ αυτου (with him); Luke 9.30 has αυτω (to him). Mark 9.4 has τω Ιησου (to Jesus).
Matthew 17.4 and Luke 9.33 each have ειπεν (said); Mark 9.5 has λεγει (says).
Matthew 17.6 and Luke 9.34 both have εφοβηθησαν (they were afraid). Mark 9.6 has εκφοβοι γαρ εγενοντο (for they became afraid).
Matthew 17.5 has ετι αυτου λαλουντος (while he was still talking); Luke 9.34 has ταυτα δε αυτου λεγοντος (and while he was saying these things). Mark 9.7 has no parallel.
Matthew 17.5 has the aorist indicative επεσκιασεν (overshadowed); Luke 9.34 has the imperfect indicative επεσκιαζεν (overshadowed or was overshadowing). Mark 9.7 has the aorist participle επισκιαζουσα (having overshadowed).
Matthew 17.5 and Luke 9.35 each have λεγουσα (having said or saying) where Mark 9.7 has no parallel.
Matthew 17.22 has the genitive absolute συστρεφομενων δε αυτων (but while they were assembling). Luke 9.43 has the genitive absolute παντων δε θαυμαζοντων (but while all were wondering). Mark 9.30 instead has the nominative participle εξελθοντες (going out) with an elided και (and). The agreement of δε against και is a rather common one.
Matthew 17.22 and Luke 9.44 both have μελλει παραδιδοσθαι (is about to be delivered up) instead of the παραδίδοται (is being delivered up) that we find in Mark 9.31.
Matthew 18.1 and Luke 9.46 each have a form the being verb ειμι (I am, or to be) (εστιν in Matthew, ειη in Luke) where in Mark 9.34 a verb of being is understood, not expressed.
Matthew 18.2 has the middle participle προσκαλεσαμενος (having called toward); Luke 9.47 has the middle participle επιλαβομενος (having taken upon); and Mark 9.36 has the active participle λαβων (having taken).
Matthew 18.5 and Luke 9.48 each have εαν (if ever) where Mark 9.37 has only αν (ever).
Matthew 18.5 has εν παιδιον τοιουτο (one such child) in the accusative; Luke 9.48 has τουτο το παιδιον (this child) in the accusative; but Mark 9.37 has εν των τοιουτων παιδιων (one of the children such as this one) in the genitive.
Matthew 18.7b has αναγκη γαρ ελθειν τα σκανδαλα, πλην ουαι τω ανθρωπω δι ου το σκανδαλον ερχεται (for it is necessary that scandals should come, but woe to the man through whom the scandal comes). Luke 17.1b has ανενδεκτον εστιν του τα σκανδαλα μη ελθειν, πλην ουαι δι ου ερχεται (it is impossible for scandals not to come, but woe to him through whom they come). Mark 9.42 has no equivalent. A major agreement.
Both Matthew 5.13 and Luke 14.34 read μωρανθη (lost savor) where Mark 9.50 has αναλον γενηται (becomes unsalty).
Matthew 5.13 has the future passive αλισθησεται (will be salted) where Luke 14.34 has the future passive αρτυθησεται (will be seasoned). Mark 9.50 has the future active αρτυσετε (you will season).
Matthew 5.13 has εις ουδεν ισχυει ετι ει μη βληθεν εξω (it is strong for nothing anymore except to be cast outside) where Luke 14.35 has ουτε εις γην ουτε εις κοπριαν ευθετον εστιν· εξω βαλλουσιν αυτο (it is useful neither for the earth nor for the dung-heap; it itself is cast outside). Mark 9.50 has no parallel to this material. A major agreement.
Matthew 19.1 has και εγενετο οτε ετελεσεν (and it happened that when he finished). Luke 9.51 has εγενετο δε εν τω συμπληρουσθαι (but it happened that in the fulfillment). Mark 10.1 has no parallel (except και).
Matthew 19.1 uses the aorist μετηρεν (departed). Luke 9.51 uses the aorist εστηρισεν (set). Mark 10.1 uses the present ερχεται (comes). A common agreement.
Matthew 20.17 and Luke 18.31 both have ειπεν (said) where Mark 10.32 has λεγειν (to say).
Matthew 20.19 has τη τριτη ημερα (on the third day) and Luke 18.33 has τη ημερα τη τριτη (on the third day, or on that day, the third). Mark 10.34 has μετα τρεις ημερας (after three days).

Both Matthew 7.28 and Luke 7.1 give a subordinate clause informing us that Jesus has finished teaching. Matthew has και εγενετο οτε ετελεσεν ο Ιησους τους λογους τουτους (and it happened that when Jesus finished these words). Luke has επειδη επλειρωσεν παντα τα ρηματα αυτου (when he fulfilled all his sayings).

Matthew 20.30 has παραγει (goes along) and Luke 18.37 has παρερχεται (comes along) where Mark 10.47 has only εστιν (is).
Matthew 20.30 has the aorist indicative εκραξαν (shouted) followed by the plural participle λεγοντες (saying). Luke 18.38 has the aorist indicative εβοησεν (cried out) followed by the singular participle λεγων (saying). Mark 10.47 has the infinitives κραζειν (to shout) and λεγειν (to say).
Matthew 20.31 has the singular definite article ο and Luke 18.39 has the plural definite article οι, but Mark 10.48 lacks an article.
Matthew 20.33 and Luke 18.41 both have κυριε (Lord) where Mark 10.51 has ραββουνι (rabboni, master).
The pericopes are not actually parallel, but Matthew 21.18 and Luke 13.6 both have δε (but or and) where Mark 11.12 has και (and). A common agreement.

Matthew 24.2 has the plural βλεπετε, and Luke 21.6 has the plural θεωρειτε, but Mark 13.2 has the singular βλεπεις (do you see).
Matthew 24.2 and Luke 21.6 each use the indicative καταλυθησεται (will be destroyed), while Mark 13.2 has the subjunctive καταλυθη.
Matthew 24.3 and Luke 21.7 both add the participle λεγοντες (saying) where Mark 13.3 has no corresponding word.
Matthew 24.4 and Luke 21.8 use the aorist ειπεν where Mark 13.5 has the historic present λεγει.
Matthew 24.5 and Luke 21.8 use a γαρ (for) where Mark 13.6 has no corresponding word.
Matthew 24.6 and Luke 21.9 likewise use a γαρ where Mark 13.7 has no corresponding word.
Matthew 24.7 and Luke 21.11 join national strife to natural disasters with a και (and), while Mark 13.8 starts a new sentence.
Matthew 10.17 and Luke 21.12 have the definite article with synagogues where Mark 13.9 does not.
Matthew 10.18 and Luke 21.12 use the accusatives βασιλεις (kings) and ηγεμονας (rulers) after επι, while Mark 13.9 uses the genitives βασιλεων and ηγεμονων.
Matthew 24.9 has δια το ονομα μου (on account of my name). Luke 21.12 has ενεκεν του ονοματος μου (for the sake of my name). Mark 13.9 has ενεκεν εμου (for my sake).
Matthew 10.19 and Luke 21.15 have a γαρ (for) where Mark 13.11 has no corresponding word.
Matthew 10.19 and Luke 12.11 both have μεριμνησητε (meditate in the aorist subjunctive) where Mark 13.11 has προμεριμνατε (premeditate in the present imperative).
Matthew 10.19 and Luke 12.11 both have πως η τι (how or what) where Mark 13.11 has only τι (what).
Matthew 10.21 and Luke 21.16 use δε where Mark 13.12 has και. A rather common agreement.

Matthew 24.18 has ο εν τω αγρω (the one in the field) and Luke 17.31 has ο εν αγρω (the one in [the] field) where Mark 13.16 has ο εις τον αγρον (the one at the field).
Matthew 24.21 has θλιψις μεγαλη (great tribulation). Luke 21.23 has αναγκη μεγαλη (great distress). Mark 13.19 has only θλιψις (tribulation).
Matthew 24.29 and Luke 21.26 have αι δυναμεις των ουρανων (the powers of the heavens), while Mark 13.25 has αι δυναμεις αι εν τοις ουρανοις (the powers in the heavens).
Matthew 24.29 and Luke 21.27 both say that the son of man will come μετα δυναμεως και δοξης πολλης (with power and great glory), but Mark 13.26 says that he will come μετα δυναμεως πολλης και δοξης (with great power and glory).
Matthew 24.34 and Luke 21.32 have εως αν (until); Mark 13.30 has the synonymous μεχρις ου (till or until)
Matthew 26.7 and Luke 7.38 each have και where Mark 14.3 has no parallel.
Matthew 26.8 has ιδοντες δε οι; Luke 7.39 has ιδων δε ο; and Mark 14.4 has ησαν δε.
Matthew 26.8 has λεγοντες and Luke 7.39 has λεγων where Mark 14.4 has no parallel.
Matthew 26.10 has τη γυναικι; Luke 7.44 has την γυναικην; and Mark 14.6 simply has αυτη.
Matthew 26.14 has ο λεγομενος Ιουδας Ισξαριωτης (the one named Judas Iscariot), and Luke 22.3 has τον καλουμενον Ισξαριωτην (the one called Iscariot), but Mark 14.10 has only Ιουδας Ισξαριωθ (Judas Iscariot).
Matthew 26.16 and Luke 22.6 each have ευκαιριαν (good season), but Mark 14.11 has ευκαιρως (seasonably).
Matthew 26.20 has ανακειτο (reclined) and Luke 22.14 has the synonymous ανεπεσεν where Mark 14.17 has ερχεται (comes), an historic present.
Matthew 26.23 has την χειρα (the hand) and Luke 22.21 has η χειρ (the hand), but Mark 14.20 has no corresponding word.
Matthew 26.23 has με παραδωσει (is betraying me) and Luke 22.21 has παραδιδοντος με (the one betraying me), but Mark 14.20 has no corresponding word.
Matthew 26.29 has απ αρτι (from this time on) and Luke 22.18 has απο του νυν (from now on). Mark 14.25 has no corresponding phrase.
Matthew 26.27 and Luke 22.20 each have the present participle λεγων (saying), while Mark 14.24 has the aorist indicative ειπεν (said).
Matthew 26.58 and Luke 22.54 both have δε where Mark 14.54 has και.
Matthew 26.58 and Luke 22.54 each have the imperfect ηκολουθει (was following); Mark 14.54 has the aorist ηκολουθησεν (followed).
Matthew 26.58 has the genitive της αυλης (the courtyard) as the object of εως (until); Luke 22.55 has the same genitive following εν μεσω (in the middle). Mark 14.54 has the accusative την αυλην as the object of εις (into).
Matthew 26.58 and Luke 22.55 both have εκαθητο (he sat down) where Mark 14.54 has ην συγκαθημενος (he was seated down).
Matthew 26.63 has ημιν ειπης ει συ ει ο Χριστος (might say to us if you are the Christ) and Luke 22.67 has ει συ ει ο Χριστος ειπον ημιν (if you are the Christ say it to us); Mark 14.61 has only συ ει ο Χριστος (you are the Christ or are you the Christ). Part of a major agreement.
Matthew 26.64 has απ αρτι (from this moment) and Luke 22.69 has απο του νυν (from now on) where Mark 14.62 has no parallel. Part of a major agreement.
Matthew 26.64 has συ ειπας (you [singular] said) and Luke 22.70 has υμεις λεγετε (you [plural] say) where Mark 14.62 has no parallel. Part of a major agreement.
Matthew 26.68 and Luke 22.64 agree in using the participle λεγοντες (saying) instead of the infinitive λεγειν (to say) of Mark 14.65.
Matthew 26.68 and Luke 22.64 both add the question τις εστιν ο παισας σε (who is it who hit you) to the simple command to prophesy (προφητευσον) found in Mark 14.65. A major agreement.
Matthew 26.69 and Luke 22.56 each have δε where Mark 14.66 has και.
Matthew 26.69 has μια παιδισκη (one slavegirl); Luke 22.56 has παιδισκη τις (a certain slavegirl). Mark 14.66 has μια των παιδισκων (one of the slavegirls).
Matthew 26.69 and Luke 22.56 both have a και (and) where Mark 14.66 does not.
Matthew 26.70 and Luke 22.57 have ουκ οιδα (I do not know) where Mark 14.68 has ουδε οιδα (nor do I know).
Matthew 26.72 has ουκ οιδα (I do not know); Luke 22.58 has ουκ ειμι (I am not). Mark 14.70 has no parallel.
Matthew 26.73 has the emphatic και συ (you also) and Luke 22.59 has και ουτος (he also); Mark 14.70 has no parallel.
Matthew 26.75 and Luke 22.61 have the genitive του ρηματος (the word) where Mark 14.72 has the accusative το ρημα.
Matthew 26.75 and Luke 22.62 both have και εξελθων εξω εκλαυσεν πικρως (and having gone outside he wept bitterly). Mark 14.72 has και επιβαλων εκλαιεν (and he cast out [or cast his mind on the word of Jesus] and wept). A major agreement.
Matthew 27.1 has γενομενης (becoming) and Luke 22.66 has εγενετο (became) where Mark 15.1 has no parallel word.
Matthew 27.1 has πρεσβυτεροι του λαου (elders of the people); Luke 22.66 has πρεσβυτεριον του λαου (eldership of the people). Mark 15.1 has πρεσβυτερων (elders) alone.
Matthew 27.2 and Luke 23.1 have και (and) where Mark 15.1 lacks it.
Matthew 27.2 has αυτον απηγαγον (led him away); Luke 23.1 has ηγαγον αυτον (led him). Mark 15.1 has απηνεγκαν (bore [Jesus] away).
Matthew 27.33 has ελθοντες (coming), and Luke 23.33 has ηλθον (came), but Mark 15.22 has φερουσιν (they bore or brought).
Matthew 27.35 has the aorist participle σταυρωσαντες (having crucified). Luke 23.33 has the aorist indicative εσταυρωσαν (they crucified). Mark 15.24 has the present indicative σταυρουσιν (they crucify).
Matthew 27.37 has αυτου (of him), and Luke 23.38 has αυτω (to him), but Mark 15.26 has no corresponding pronoun.
Matthew 27.42 and Luke 23.35 both have εστιν (is) where Mark 15.32 has no corresponding verb of being.
Matthew 15.37 and Luke 23.38 both use ουτος (this man) in the titulus over Jesus on the cross; Mark 15.26 lacks it.
Matthew 27.44 and Luke 23.39 both use δε (but or and) where Mark 15.32 uses και (and). A rather common agreement.
Matthew 27.50 and Luke 23.46 both have the dative φωνη μεγαλη (a great voice) where Mark 15.37 has the accusative φωνην μεγαλην (same translation).
Matthew 27.50 and Luke 23.46 agree in having το πνευμα (the spirit), while both Mark 15.37 and Luke 23.46 have the cognate εξεπνευσεν (expired).
Matthew 27.54 has εκατονταρχος (captain of a hundred). Luke 23.47 has εκατονταρχης (same translation). Mark 15.39 has the synonymous κεντυριων (centurion).
Matthew 27.54 has the general τα γενομενα (the things that happened) and Luke 23.47 likewise has the general το γενομενον (the thing that happened or what happened). Mark 15.39 has the more specific οτι ουτως εξεπνευσεν (that he thus expired).
Matthew 27.55 and Luke 8.3 have αιτινες (who) where Mark 15.41 has the simpler αι (who).
Matthew 27.55 and Luke 23.49 have απο της Γαλιλαιας (away from Galilee) where Mark 15.41 has εν τη Γαλιλαια (in Galilee).
Matthew 27.57 has τουνομα Ιωσηφ (by the name of Joseph). Luke 23.50 has ονοματι Ιωσηφ (Joseph by name). Mark 15.42 has only Ιωσηφ (Joseph).
Matthew 27.58 and Luke 23.52 both have ουτος προσελθων τω Πιλατω (this man, having come to Pilate) where Mark 15.43 has εισηλθεν προς τον Πιλατον (he came in toward Pilate).
Matthew 27.59 and Luke 23.53 both have ενετυλιξεν αυτο (he wrapped it) where Mark 15.46 has αυτον ενειλησεν (he wound him).
Matthew 27.61 has του ταφου (the sepulcher) and Luke 23.55 has το μνημειον (the tomb) where Mark 15.47 has no parallel.