Examination will be made of all passages in which there is reason to suspect the possible presence of Q material. This having been done in the case of the Gospel of Matthew, a similar examination will be made of the Gospel of Luke. The results of these two examinations will give us data for the comparison of Q as used by Matthew and Q as used by Luke. We shall then be able to say whether the differences between what we have called QMt and what we have called QLk are too great for the assumption that they are different recensions of the same ground-document. Matter already assigned to Q (or QMt or QLk) will not be examined again. As the sayings reported in each Gospel are examined, in cases where the material is rejected from QMt or QLk, suggestions will be made as to possible or probable sources. TWO BEATITUDES (Mt v, 4-5) Many manuscripts invert the order of these beatitudes. Vs. 4_a_ is a quotation from Ps xxxvii, 11. Vs. 5 sounds like a reminiscence of Ps cxxvi, 5, and Isa lxi, 2. The tendency to apply prophecy to Jesus is especially strong in Matthew; but whether this should be charged to him or his source remains to be determined. The [Hebrew] of the Hebrew, or the ἔχρισεν of the Greek, of Isa lxi, 1, would forcibly suggest such application in this case. Of the Judaistic and the universalistic tendencies found side by side in Matthew it is probable that the Judaistic are earlier, and therefore that they belonged in the source; the universalistic, naturally assumed to be later, will be more easily attributed to Matthew. Aside from this it is hardly to be assumed that Matthew invented any beatitudes on his own account. From both these considerations it is reasonable to conclude that these two beatitudes were added to Q before it reached Matthew. FOUR MORE BEATITUDES (Mt v, 7-10)