Upon the hypothesis that Matthew and Luke used essentially the same text of Q, an elaborate treatment of their respective use of that document is called for to show which of them, in instances where they differ, is to be charged with the alterations, and to assign the reasons for those alterations. Two scholars, Harnack in his _Sayings of Jesus_ and Wernle in his _Synoptische Frage_, have made such an analysis, with the thoroness characteristic of them. The writer has studied these analyses carefully, and upon the basis of them and of such study of the texts as they suggested, made his own analysis. But upon the hypothesis of Q as originally an Aramaic document, used by Matthew and Luke in Greek translations going back to different Aramaic texts, such an analysis becomes superfluous, because superseded by the analysis of Q into the two recensions, QMt and QLk. THE ANALYSIS OF Q INTO QMT AND QLK If Q was originally an Aramaic document, used by Matthew and Luke in Greek translations going back to different copies of the Aramaic original, it is fair to assume that these two translations would have had different histories. Q would always be growing, by the aid of oral tradition; and if Q was written before Mark, there was ample time, say twenty-five years at least, before it was used by Matthew and Luke, for the two recensions, circulating in different communities and perhaps originally shaped to suit the needs of different readers, to acquire many dissimilar features. Not only would the same saying in many instances become changed to meet the varying need, or to adapt itself to what was considered a better tradition, but many things would be included in either recension which were not included in the other. Matthew will thus have had a recension of Q which we may designate by the sign QMt, and Luke one which we may call QLk.