The following pages represent an attempt to determine the content of Q, as that is represented in both Matthew and Luke.[92] Of the sections of Matthew and Luke examined, some are marked QMt, some QLk, and some merely Q. By this it is not meant that Matthew and Luke each had a document Q, and besides this a document QMt or QLk, and that they took now from one and now from the other. But where the wording of Matthew and Luke is identical, or so closely similar that the variations can be easily explained as changes made by Matthew or Luke, the material is assigned simply to Q. But where the variations are too great, much greater for example than any changes that have been made by Matthew and Luke or by either one of them where they are taking their logian material from Mark, the material is assigned to QMt and QLk. Reasons for the assignment to QMt or to QLk instead of to simple Q are given in each case seeming to require them. The sum of all passages assigned to any form of Q will constitute the total content of Q, so far as it is contained in both Matthew and Luke. This total content will be somewhat larger than the content that could be assigned to Q without the hypothesis of QMt and QLk, since by this hypothesis many sections will be sufficiently alike to be assigned to Q (QMt and QLk) which otherwise would have to be ascribed to different sources.[93] CHAPTER II Q, QMT, AND QLK IN THE DOUBLE TRADITION OF MATTHEW AND LUKE THE PREACHING OF JOHN THE BAPTIST (Mt iii, 7_b_-10; Lk iii, 7_b_-9) This section is universally ascribed to Q. In Matthew's Gospel it contains sixty-three words; in Luke's sixty-four. These are identical in the two Gospels, except for Luke's addition of καὶ at the beginning of his 9th verse, his plural (καρποὺς) where Matthew has the singular, and his substitution of ἄρξησθε for Matthew's δόξητε. The parallelism begins in the middle of the 7th verse of each Gospel; the first part of the verse in each case evidently being supplied by the evangelist. Matthew says John's remark was addressed to the Pharisees and Sadducees. With his customary indifference to class distinctions among the Jews, Luke represents the words as being addressed to all those who came for baptism. They do not seem appropriate to candidates for baptism, whether Pharisees, Sadducees, or others. Luke uses some form of the verb ἄρχω with the infinitive λέγειν eight times as against Matthew's twice. As it seems here to have no advantage over δοκέω it might be safe to suppose that the substitution was made unintentionally, and from the influence of the recollection of similar usage in other parts of Luke's Gospel. The first half of vs. 7 in each Gospel should be assigned to the evangelists; the remainder of the section to Q. THE MESSIANIC PROCLAMATION OF THE BAPTIST (Mt iii, 11-12; Lk iii, 16-17)