9
passage in the original Greek is but one example that shows just how close these verbal
agreements can be in the Synoptic gospels.
The Calling of Levi
(Matt 9:9)
9 Καὶ παράγων ὁ Ἰησοῦς
ἐκεῖθεν εἶδεν ἄνθρωπον
καθήμενον ἐπὶ τὸ τελώνιον,
Μαθθαῖον λεγόμενον, καὶ
λέγει αὐτῷ· ἀκολούθει μοι.
καὶ ἀναστὰς ἠκολούθησεν
αὐτῷ.30
(Mk 2:14)
14 Καὶ παράγων εἶδεν Λευὶν
τὸν τοῦ Ἁλφαίου καθήμενον
ἐπὶ τὸ τελώνιον, καὶ λέγει
αὐτῷ· ἀκολούθει μοι. καὶ
ἀναστὰς ἠκολούθησεν
αὐτῷ.
(Lk 5:27)
27 Καὶ μετὰ ταῦτα ἐξῆλθεν
καὶ ἐθεάσατο τελώνην
ὀνόματι Λευὶν καθήμενον
ἐπὶ τὸ τελώνιον, καὶ εἶπεν
αὐτῷ· ἀκολούθει μοι.
An important development in the study of the Synoptic problem is the shift to the
Markan priority position by scholars. The evidence, which may not be conclusive, is
nevertheless compelling to the fact that Mark’s gospel was probably the first to be written. This
Markan priority is assumed by most scholars31 today for several reasons. First, Mark’s gospel
makes much more sense as a literary work, if it was the first gospel written, as opposed to the
last, as some contend. It is difficult to reconcile what Mark chose to omit, namely the Sermon
on the Mount and Lord’s Prayer, and add to his gospel if he had the benefit of the Matthew and
Luke ahead of him. From the redactional model of Markan priority, however, it appears more
fruitful to investigate the reasons for inclusion of the double tradition material that Matthew
and Luke found it necessary to add instead of trying to figure out why Mark omitted them.
These omissions and additions to Mark’s gospel in the other two Synoptics are therefore
30
All Greek translation of Biblical texts taken from: Kurt Aland et al., Novum Testamentum Graece, 28th Edition.
(Stuttgart: Deutsche Bibelgesellschaft, 2012).
31
Paul J. Achtemeier, Harper & Row and Society of Biblical Literature, Harper’s Bible Dictionary (San Francisco:
Harper & Row, 1985), 1009.