After forsaking Mark for so long, Luke comes back to him, and to Matthew (who has not made this deviation at the same place), in the blessing of the children (Mk x, 13-16; Mt xix, 13-15; Lk xviii, 15-17), the danger of riches (Mk x, 17-31; Mt xix, 16-30; Lk xviii, 18-30), and the third prediction of sufferings (Mk x, 32-34; Mt xx, 17-19; Lk xviii, 31-34). Matthew has meantime inserted (Mt xx, 1-16) his parable of the Workers in the Vineyard, but has not allowed this insertion to influence his adherence to the Marcan order. Luke then drops out of the triple tradition in the passage concerning the request of James and John for chief seats in the kingdom, but Matthew continues to follow Mark (Mk x, 35-45; Mt xx, 20-28). After this brief omission of Luke's, the three come together again in the story of the healing of Bartimaeus (Mk x, 46-52; Mt xx, 29-34; Lk, xviii, 35-43). Luke inserts his story of Zaccheus, unknown to the other evangelists (Lk xix, 1-10), and his parable of the Talents (Lk xix, 11-27), more or less closely parallel to Matthew's parable (Mt xxv, 14-30). THE JERUSALEM NARRATIVE In their account of the happenings in Jerusalem, the three evangelists start out together in the story of the triumphal entry (Mk xi, 1-11; Mt xxi, 1-11; Lk xix, 28-38). Matthew and Luke then insert some material unknown to Mark (Mt xxi, 14-17; Lk xix, 39-44). Matthew follows Mark in the story of the cursing of the fig tree (Mk xi, 12-14; Mt xxi, 18-19); Luke omits this, perhaps considering it a variant of the parable of the Barren Fig Tree given later by all three. The three continue together in the account of the cleansing of the temple (Mk xi, 15-18; Mt xxi, 12-13; Lk xix, 45-48), and Matthew gives with Mark the speech of Jesus concerning the withered fig tree (Mk xi, 20-26; Mt xxi, 20-22); Luke, having omitted the cursing of the fig tree, omits also this speech concerning it.