OTHER POSSIBLE SOURCES FOR MATERIAL PECULIAR TO LUKE
Suggestion has been made in connection with a few of the passages considered on pp. 193-206 as to a possible Jerusalem source. Nothing can perhaps be said in support of such a hypothesis, except what is suggested in the analysis on those pages and lies upon the surface of the passages. Another possible clew to the determination of one of Luke's sources lies in the material that has to do particularly with women. Compare the raising of the widow's son and the speech of Jesus referring to the Old Testament widow; the ministering women, Mary and Martha, and the speech of the woman about the mother of Jesus. The writer does not consider this (or the preceding) to be anything more than a suggestion.
CONCLUSIONS REGARDING Q MATERIAL IN THE SINGLE TRADITIONS OF MATTHEW AND LUKE
The preceding investigations represent the recension of Q used by Matthew as containing about two hundred and sixty-seven verses, or parts of verses. Of these ninety-eight are so closely parallel to Luke as to be marked simply Q. Eighty-nine, paralleled in Luke, but with divergences such as to indicate a different wording in the source that lay before Matthew and Luke and eighty without any parallels in Luke, are assigned to QMt. The recension of Q used by Luke, according to our analysis, contained about two hundred and thirty-eight verses or parts of verses. Of these, ninety-four are closely enough paralleled in Matthew to be assigned simply to Q; eighty-one are paralleled in Matthew, but with such differences as to suggest different wording in the source; and sixty-three are peculiar to Luke.
It is not to be assumed that all of Q is reproduced in either Matthew or Luke. But from the treatment accorded to Mark by Matthew and Luke, respectively, it is to be expected that Matthew would omit less of the Q material that lay before him than would Luke; and this presumption is confirmed by the results obtained. The examination of Luke's material indicates his command of a larger number of sources aside from Mark and Q than are apparent in Matthew, and this again agrees with Luke's statement in his preface. Luke's Gospel is longer than Matthew's, and approaches the limit apparently convenient in ancient documents.[126] This fact, together with the greater amount of material he wished to incorporate from other sources, would further account for Luke's greater omissions from his Q. Yet there is nothing to prove that Luke's Q, as it was certainly different in some of its contents, was not also briefer than Matthew's.