Sequence of the Greek Text of Mt 9:1-17, Mk 2:1-22 and Lk 5:17-39
Version Date: May 3, 2020.
(Mk 2:7)1 τι ουτος ουτως λαλει βλασφημιας τις δυναται αφιεναι αμαρτιας ει μη εις ο θεος
(Mt 9:3)1 και ιδου τινες των γραμματεων ειπον εν εαυτοις ουτος βλασφημει
(Lk 5:21)1 και ηρξαντο διαλογιζεσθαι οι γραμματεις και οι φαρισαιοι λεγοντες τις εστιν ουτος ος λαλει βλασφημιας τις δυναται αφιεναι αμαρτιας ει μη μονος ο θεος
(Mt 9:4)2 ... τας ενθυμησεις αυτων ...
(Lk 5:22)2 ... τους διαλογισμους αυτων ...
(Mk 2:8)2 ... οτι ουτως διαλογιζονται εν εαυτοις ...
(Lk 5:27)3 και μετα ταυτα εξηλθεν και εθεασατο τελωνην ονοματι λευιν καθημενον επι το τελωνιον και ειπεν αυτω ακολουθει μοι
(Mt 9:9)4 και παραγων ο ιησους εκειθεν ειδεν ανθρωπον καθημενον επι το τελωνιον ματθαιον λεγομενον και λεγει αυτω ακολουθει μοι και αναστας ηκολουθησεν αυτω
(Mk 2:15)5 και εγενετο εν τω κατακεισθαι αυτον εν τη οικια αυτου και πολλοι τελωναι και αμαρτωλοι συνανεκειντο τω ιησου και τοις μαθηταις αυτου ...
(Lk 5:30)6 και εγογγυζον οι γραμματεις αυτων και οι φαρισαιοι προς τους μαθητας αυτου λεγοντες διατι μετα τελωνων και αμαρτωλων εσθιετε και πινετε
(Mt 9:10)7 και εγενετο αυτου ανακειμενου εν τη οικια και ιδου πολλοι τελωναι και αμαρτωλοι ελθοντες συνανεκειντο τω ιησου και τοις μαθηταις αυτου
(Mk 2:16)8 και οι γραμματεις ...
(Mt 9:11)8 και ιδοντες οι φαρισαιοι ...
(Mk 2:18)9 ... ερχονται ...
(Mk 2:18)10 ... διατι οι μαθηται ιωαννου και οι των φαρισαιων νηστευουσιν οι δε σοι μαθηται ου νηστευουσιν
(Mt 9:14)10 ... διατι ημεις και οι φαρισαιοι νηστευομεν πολλα οι δε μαθηται σου ου νηστευουσιν
(Mt 9:15)11 ... πενθειν ...
(Mk 2:19)11 ... νηστευειν ...
(1) The sequence of Mk 2:6-7, Mt 9:3, and Lk 5:21 appears to be as follows. First, the scribes began thinking in their hearts that Jesus blasphemes (Mk 2:6-7). Then, they began speaking about this to one another (Mt 9:3). (Note that the phrase ειπον εν εαυτοις of Mt 9:3 does not imply something spoken inwardly, for it clearly denotes something spoken audibly in Mt 21:38.) Then, they began arguing in support of their position (Lk 5:21). They were probably whispering these things to one another, for if their words were loud enough to be heard by those outside of their group, there would have been no need for Jesus to read their mind. [Back]
(2) The Lord perceived both what they were thinking (Mt 9:4, Lk 5:22) and what they were arguing about (Mk 2:8). [Back]
(3) The text of Lk 5:27 includes εξηλθεν και εθεασατο. This sequence of verbs is interpreted here as indicating that the time of the second verb followed shortly the time of the first. Thus, shortly after Jesus went out, he saw Levi. This is why Lk 5:27 was placed before Mk 2:13 and Mt 9:9. Assuming this order, Jesus met Levi twice: first on his way to the Sea of Galilee (Lk 5:27), and then on his way back to the town (Mk 2:14). [Back]
(4) Mt 9:9 was placed before Mk 2:13 because of the word εκειθεν. This word seems to imply that Jesus met Matthew after he departed from the house, while he was on his way to the Sea of Galilee. [Back]
(5) At the end of Mk 2:14, we read, αναστας ηκολουθησεν αυτω. This describes how Levi responded to Jesus. Understanding εν τω κατακεισθαι αυτον εν τη οικια αυτου (Mk 2:15) to describe one way in which Jesus responded to Levi, Mk 2:15 speaks about Jesus reclining in the house of Levi with a number of guests. [Back]
(6) The scribes and the Pharisees were not with Jesus in the house of Levi, so there is some time between Lk 5:29 and Lk 5:30. It may be that Lk 5:29 and Lk 5:30 did not take place on the same day. [Back]
(7) At the end of Mt 9:9, we read, και αναστας ηκολουθησεν αυτω. This describes how Matthew responded to Jesus. Understanding αυτου ανακειμενου εν τη οικια (Mt 9:10) as describing something that Jesus did after Matthew responded, Mt 9:10 speaks about Jesus reclining in the house where he was living (the house of Peter). Matthew must have been among the guests, for he had become a follower of Jesus. Other guests were probably some of those who came when Levi invited Jesus to his house (Lk 5:29, Mk 2:15). [Back]
(8) It may be that Mt 9:11 and Mk 2:16 did not take place at the time of Mt 9:10, but sometime later, possibly on another day. [Back]
(9) At a first look, ερχονται may appear to refer either to the disciples of John and of the Pharisees, or to the scribes and Pharisees mentioned earlier in Mk 2:16. The evidence for the former possibility is as follows. First, there is no change of subject, as ερχονται has the subject of the previous clause. Second, the disciples of John did come to Jesus in Mt 9:14. Thus, Mk 2:18 could refer to this, as it clearly cannot imply that every person mentioned in Mk 2:17 came, but only some, such as some disciples of John. Third, similar to Mk 2:18 is Mk 14:4-5, in which the subject of και ενεβριμωντο αυτη in Mk 14:5 is introduced by ησαν δε τινες in Mk 14:4. Related is also Ac 13:1-2, in which λειτουργουντων δε αυτων in Ac 13:2 refers to the persons introduced by ησαν δε τινες in Ac 13:1. [Back]
(10) Assuming that Mt 9:14-17 and Mk 2:18-22 denote the same occasion, given that the questions of Mk 2:18 and Mt 9:14 are not entirely identical, it appears that Jesus was asked the same question twice. The words used in one instance are recorded in Mk 2:18, and the words used in the other instance in Mt 9:14. [Back]
(11) Mt 9:15 has πενθειν, while Mk 2:19 νηστευειν. This does not mean that Mt 9:15 and Mk 2:19 correspond to different occasions, for it is possible that the Lord used both words. Some evidence for this is as follows. While Mt 9:15 has πενθειν, note νηστευσουσιν instead of πενθησουσιν at the end of the same verse. Moreover, some Old Testament passages associating mourning and fasting are 2Sa 1:12, 12:22, Ne 1:4, and Zec 7:5. [Back]