For a side-by-side English translation of the text of Marcion's Gospel (Ev) and Luke 4, see Luke Chapter 4
From Ernest Evans on Adv. Marcion IV: Appendix 2: Omitting chapters I and 2, and most of 3 and 4 [the nativity, the baptism and temptation, with the genealogy, and all reference to Bethlehem and Nazareth], Marcion's gospel (Ev) begins with v. 3:1, In the fifteenth year of Tiberius Caesar, and v. 4:31, God descended into Capernaum, a city of Galilee. Thereafter the narrative continues until in ch. 8 ...
From Hamlyn Hill (1891)
In the fifteenth year of the reign of Tiberius Caesar, [Pontius Pilate being the Governor of Judaea,] Jesus came down to Capernaum, a city of Galilee, and was teaching on the sabbath days : and they were astonished at his doctrine : for his word was in authority.
In both Matthew and Mark the first details of Jesus' ministry describe events in Capernaum, and it is only later that we read of Jesus entering the synagogue in Nazareth, at Mt 13:54-57 and Mk 6:1-6 respectively. In Luke this same episode is described in Lk 4:16-30, immediately before Jesus' visit to Capernaum in Lk 4:31-41. However, from Lk 4:23: "What we have heard that you did in Capernaum, do here in your hometown too." it seems clear that his works in Capernaum are by then already known in Nazareth. Because of this difference it seems that at some point the events in Capernaum and Nazareth occurred in a different order in Luke (or in a predecessor). At the beginning of Chapter 7 of Adv Marcion IV Tertullian states that Ev begins with Jesus coming to Capernaum, and later in the same chapter he describes the rest of the events in Ev 4:31-36, followed in his Chapter 8 by Ev 4:22-30 of the Nazareth episode, thus swapping Capernaum and Nazareth as suggested in Capernaum or Nazareth First?. As Tertullian does not express any form of surprise at finding Capernaum mentioned before Nazareth in Ev it is possible that this is the order he also saw in his copy of Luke, as also indicated by Waite:
In the fourth chapter of Luke, Jesus is represented as being tempted in the wilderness, immediately after his baptism; thence he returned into Galilee, and came to Nazareth; [4:16]; where his public ministry commenced. But though commencing, at Nazareth, he is made to refer [4:23], to works which he had done at Capernaum; a place to which he goes, afterward; [4:31].
In Marcion, on the contrary, his public ministry commenced at Capernaum; [Marcion, 1. 1]; whence, [v.10], he came to Nazareth, and preached; and here, in the natural order, [v.13], he refers to the works done at Capernaum.
Both Tertullian and Epiphanius comment that the textual order in Ev and Luke did not always agree, so we can be sure that at least some rearrangement of text took place at some point. In particular, between providing us with details of those parts of Luke 1-3 that were not in Ev and later commenting on Ev 5:14, Epiphanius notes (as previously stated) that:
He starts from there then and yet, again, does not go on in order. He falsifies some things, as I said, he adds others helter-skelter, not going straight on but disingenuously wandering all over the material.
In other words Ev had some text not present in Luke, Luke had some text not present in Ev, and the order of events in Ev was different to that in Luke. In his Chapter 4 Tertullian agrees with Epiphanius on this point, adding that Luke: “had been all topsy-turvy from the days of Tiberius to those of Antoninus.” This suggests that the order of the text in Luke had changed a number of times, and was still being changed possibly as late as 161 AD. As this is some years after the creation date of whatever version or copy of Luke might have formed the basis of Ev (or Ev forming the basis of Luke) it is easy to see that the order of text in Ev and Luke could have differed. Baring-Gould comments:
Thus the order of events is different in the two Gospels. Christ goes first to Capernaum in the "Gospel of the Lord," and afterwards to Nazareth, an inversion of the order as given in the Gospel of St. Luke. Again, in this instance, no purpose was served by this transposition. It is unaccountable on the theory that Marcion corrupted the Gospel of Luke; but if we suppose that Luke revised the arrangement of his Gospel after its first publication, the explanation is simple enough.
Here Baring-Gould is clearly suggesting that Ev preceded Luke, but whether or not it was the author of Luke who transposed the events, there is very strong evidence that it did happen. In Ev we see an easy transition from Capernaum to Nazareth, whereas in Luke Jesus preaches first in Nazareth, where he then refers to events in Capernaum that have not yet taken place in the narrative. Matthew [Mt 4:12,13], Mark [Mk 1:21], and John [Jn 2:11,12] agree that Jesus’ ministry started in Galilee, with Jesus preaching first in Capernaum, so here Luke is the odd one out.
It should also be noted that Tertullian gives no particular indication that Ev had a different order here, so suggesting that Capernaum may have come first in his copy of Luke. In addition, as Epiphanius does not give any specifics of the text of Ev until he comments on v. 5:14 (i.e. he found nothing prior to that on which to comment), we do not know the particulars of what he saw in the earlier verses. For example, we do not know the order of Capernaum and Nazareth in Epiphanius’ copy of Luke. However, it is reasonable to suppose that Luke’s order was essentially as we see it by the time that Epiphanius commented that Ev “does not go straight on but roams freely over the material.”
There is ample proof, in both historical information and inconsistencies in the narrative that we see today that, either in Luke or a predecessor, at some point Jesus taught in Capernaum before Nazareth. This should come as no surprise, as it is the order we see in both Mark and Matthew. The surprise is that this order was ever changed to what we currently see in Luke. It appears as though the order in Ev here is more original than that in Luke, and this is unlikely to have been a creation of Marcion himself.
See also: Entering Galilee: Mk 1:14b in 'Is Marcion's Gospel Based on Mark?'
Next Chapter: Lk 4:31, 17-21, 32 – Why Were They Astonished?