Luke has a doublet for this saying in Lk ix, 48, where the form is slightly more like Matthew's than at this point; but ix, 48, appears to be taken from Mark, with reminiscence of Q. The saying is also given twice in the Fourth Gospel, and with the saying just considered constitutes the total of sayings occurring in all four Gospels. Luke has taken the saying once from Mark and once from Q. Considering Matthew's partiality to doublets, the fact that he has the saying only once might be taken to indicate its absence from his recension of Q. The saying may therefore be assigned to QLk.
THE QUESTION OF THE BAPTIST AND JESUS' ANSWER
With the exception of the introduction in Luke, this long section may safely be assigned to Q. The preceding narrative in Matthew has supplied a warrant for the statement of Jesus about his healings; Luke, not having led up to the conversation by a similar narrative, inserts the statement here that "in that hour he healed many sick," etc. After the introductions, the verbal resemblance is extremely close, considering the length of the section. Of one hundred and ninety-nine words in Matthew and two hundred and three in Luke, about one hundred and sixty-eight are identical.
This section is practically identical in both Gospels, except for Matthew's vs. 24 and the last half of vs. 23, which have no parallel in Luke. They are an elaboration upon the words that precede them, and may be ascribed to Matthew or an editor. The section may be assigned to Q.
The introduction, again, has been supplied by each evangelist, tho it is not impossible that the introduction given in Matthew may have been taken from Q. After the introductions, twenty-nine consecutive words are identical. Again, after Luke's insertion of a few transitional words, the saying, "All things are given to me of my Father," runs almost, tho not quite, word for word in the two Gospels. The connecting words in Luke would seem to indicate that these two sayings were not consecutive in Q. It is not necessary to have recourse to the recensions here.
These verses occur in the midst of a narrative which Matthew and Luke have taken from Mark. Mark has no parallel for these verses, and the resemblance in Matthew and Luke is very close; the saying is in fact identical except for Luke's use of [Greek: daktylô] for Matthew's [Greek: pneumati]. The fact that in the succeeding verses Matthew follows Mark practically word for word, while Luke has a version entirely his own, may perhaps indicate that the narrative stood in both Mark and Q, Matthew having followed Mark thruout, except for the verses here considered, and Luke having followed chiefly Q, with an occasional deference to Mark. It may safely be assigned to Q.