Back وثيقة ق Arabic مصدرQ ARZ Крыніца Q Byelorussian Крыніца Q BE-X-OLD Font Q Catalan Sbírka logií Q Czech Q-kilden Danish Logienquelle Q German Πηγή των Λογίων Greek Q-Evangelio Esperanto

Q source

This article is about the hypothetical source text used in the Christian Gospels. For the Hebrew Bible text denoted by the abbreviation Q, see Codex Marchalianus. For the far-right conspiracy theory, see QAnon.

The "Two-source Hypothesis" proposes that the Gospels of Matthew and Luke were written independently, each using Mark and a second hypothetical document called "Q" as a source. Q was conceived as the most likely explanation behind the common material (mostly sayings) found in the Gospel of Matthew and the Gospel of Luke but not in the Gospel of Mark. Material from two other sources—the M source and the L source—are represented in the Gospels of Matthew and Luke here by green and teal respectively.

The Q source (also called The Sayings Gospel, Q Gospel, Q document(s), or Q; from German: Quelle, meaning "source") is a written collection of primarily Jesus' sayings (λόγια, logia). Q is part of the common material found in the Gospels of Matthew and Luke but not in the Gospel of Mark. According to this hypothesis, this material was drawn from the early Church's oral gospel traditions.[1][2][3]

Along with Marcan priority, Q was hypothesized by 1900, and is one of the foundations of most modern gospel scholarship.[4] B. H. Streeter formulated a widely accepted view of Q: that it was written in Koine Greek; that most of its contents appear in Matthew, in Luke, or in both; and that Luke more often preserves the text's original order than Matthew. In the two-source hypothesis, the three-source hypothesis and the Q+/Papias hypothesis, Matthew and Luke both used Mark and Q as sources. Some scholars have postulated that Q is actually a plurality of sources, some written and some oral.[5] Others have attempted to determine the stages in which Q was composed.[6]

Q's existence has been questioned.[6] Omitting what should have been a highly treasured dominical document from all early Church catalogs, its lack of mention by Jerome is a conundrum of modern Biblical scholarship.[7] However, copying Q might have been seen as unnecessary, as its contents were preserved in the canonical gospels. Hence, it may have been preferable to copy instead from the Gospels of Matthew and Luke, "where the sayings of Jesus from Q were rephrased to avoid misunderstandings, and to fit their own situations and their understanding of what Jesus had really meant".[8] Despite challenges, the two-source hypothesis retains wide support.[6]

  1. ^ Horsley, Richard A.; Draper, Jonathan A. (November 1999). Whoever Hears You Hears Me: Prophets, Performance, and Tradition in Q. A&C Black. p. 150–74. ISBN 9781563382727.
  2. ^ Dunn, James D. G. (July 29, 2003). Jesus Remembered: Christianity in the Making. Wm. B. Eerdmans. pp. 192–210. ISBN 9780802839312.
  3. ^ Mournet, Terence C. (2005). Oral Tradition and Literary Dependency: Variability and Stability in the Synoptic Tradition and Q. Mohr Siebeck. pp. 54–99. ISBN 9783161484544.
  4. ^ Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The Five Gospels. HarperSanFrancisco. 1993. "Introduction," pp. 1–30.
  5. ^ Mournet, Terence C. (2005). Oral Tradition and Literary Dependency: Variability and Stability in the Synoptic Tradition and Q. Mohr Siebeck. pp. 192–286. ISBN 9783161484544.
  6. ^ a b c "'Q.'" Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005
  7. ^ Edwards, James R. (October 16, 2009). The Hebrew Gospel and the Development of the Synoptic Tradition. Wm. B. Eerdmans. p. 228. ISBN 9780802862341.
  8. ^ (From the preface to the Sayings Gospel Q, International Q Project, 2001 http://homes.chass.utoronto.ca/~kloppen/iqpqet.htm)

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