Upon the theory now advocated by the writer, these secondary traits are practically all assigned, not to the original Q, but to QMt or QLk.[132] But if Mark used any form of Q, it was not QMt or QLk, but some much simpler, more primary, and doubtless less extended, form. The presence of secondary traits in QMt and QLk therefore does nothing toward proving the secondary character of Q in its original form, or in such an early form as would have been used by Mark. Since nothing can be found in Q which is either demonstrably or probably later than the date of Mark, the assumption that Mark used Q may be permitted to stand; and with the removal of the secondary traits to the recensions, it does not require the minute analysis which earlier hypotheses made necessary, since there are no longer any indications militating against Mark's use of Q. What now remains therefore is to determine as nearly as possible what material stood in Mark and Q. WHAT MATERIAL DID MARK TAKE FROM Q? In the attempt to determine what material Mark has taken from Q, an effort will also be made to decide whether Matthew and Luke took the same material directly from Q, or indirectly from Q thru Mark. The verses which one or both of them appear to have taken directly from Q (tho these verses stand also in Mark) will be added to the number of verses already attributed to Q (or QMt and QLk). We shall thus have before us the largest possible sum-total of Q material. The tables of contents already made out for the Q material, as it now stands in Matthew and Luke respectively,[133] will throw further light upon the propriety or impropriety of regarding QMt and QLk as recensions of one original document. The same tables will serve to indicate the probable order of Q, and the investigation now following will then be used to determine what acquaintance, if any, Mark had with Q, and what use, if any, he made of that document. THE MESSIANIC ANNOUNCEMENT OF THE BAPTIST (Mk i, 7-8) Matthew and Luke are close to Mark in their wording here, but agree against him in putting his verses in reverse order and in the addition of καὶ πυρὶ. They then each add a verse (Mt iii, 12; Lk iii, 17) which has already been assigned to Q. In each Gospel this verse develops the idea introduced by the καὶ πυρὶ. The order of Matthew and Luke is here necessarily, and apparently originally, different from that of Mark, since the relative clause which begins the additional matter of Matthew and Luke depends upon the order of sentences in these two Gospels and will not fit Mark's arrangement. In spite therefore of the close agreement of Matthew's vs. 11 and Luke's vs. 16 with Mark, these verses must be assigned to Q. In other words, it is probable that here Matthew and Luke are depending directly upon Q, and not merely indirectly upon him thru Mark. THE BAPTISM OF JESUS (Mk i, 9-11)