Tho the above is the simplest and clearest instance, others of the same sort are not wanting. In Matthew's Sermon on the Mount Jesus says, "So persecuted they the prophets which were before you"; while in the corresponding passage in Luke's Sermon on the Plain he says, "In the same manner their fathers treated the prophets." Matthew's phrase (v. 12), τοὺς πρὸ ὑμῶν, and Luke's (vi, 23), οἱ πατέρες αὐτῶν, are equivalents, respectively, of the Hebrew or Aramaic phrases for "your ancestors" and "their ancestors." But whereas the two Greek phrases look nothing alike and could not be mistaken for one another, the difference in the Aramaic again reduces itself to the difference in one letter between the endings [Hebrew] and [Hebrew]. For Matthew's saying (x, 12), ἀσπάσασθε αὐτήν (τὴν οἰκίαν) Luke reads (x, 5), λέγετε· εἰρήνη τῷ οἴκῳ τούτῳ. Here Luke preserves the wording of the Aramaic greeting, "Peace be unto you," while Matthew says, "Greet the house." The form which Luke gives of the greeting is that which is used in Yiddish at the present time--[Hebrew], "Peace to you," equivalent to our "good morning." That this is what underlay the tradition in Matthew is indicated by the fact that he goes on to say, "If the house is worthy, _your peace_ shall abide upon it; but if it is unworthy, _your peace_ shall return to you." The very peculiar Greek used by both Matthew and Luke in the saying about excommunication (εἴποσιν πᾶν πονηρὸν καθ' ὑμῶν in Mt v, 11, and ἐκβάλωσιν τὸ ὄνομα ὑμῶν ὡς πονηρὸν in Lk vi, 22) seems to go back to the one Aramaic phrase for giving one a bad name. In the speech against the Pharisees Matthew (xxiii, 25) says, "Ye cleanse the outside of the cup and dish but inwardly they [the cup and platter] are full of greed and baseness." Luke makes much better sense by reading (xi, 39), "Ye cleanse the outside of cup and platter, but inwardly ye are full of greed," etc. If it be assumed that the present tense of the verb "to cleanse" was represented in Aramaic by the participle (which would be the usual construction), and that the second person pronoun stood with it in the first clause but was not repeated in the second (as would also be natural in the Aramaic), Matthew's change of the verb in the second clause, from the second person to the third, and his consequent use of "cup and dish" as the subject of it, are easily explained; since the participle carries in itself no distinction between second and third person, and the plural form would fit equally the "ye" and the "they." Instances such as these (I owe them all to Wellhausen)[91] seem to prove conclusively (Jülicher says "beyond a doubt") that, not merely an Aramaic oral tradition, but an Aramaic document lies behind the Greek Q used by Matthew and Luke. METHODS OF MATTHEW AND LUKE IN THEIR USE OF Q