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A direct literary connection between Mark and Q must be regarded as improbable.The text complexes they share point rather to independent access of each to old Jesus-traditions, but contacts between the two streams of tradition at the pre-redactional level are not to be excluded.Elsewhere, too, Q sayings seem to presuppose an extremely radical break with past personal ties.The Q Christians are told that they must "hate" their own families (Luke par.); they are told that they must take up their cross (Luke par.).According to the Two Source Hypothesis accepted by a majority of contemporary scholars, the authors of Matthew and Luke each made use of two different sources: the Gospel of Mark and a non-extant second source termed Q.The siglum Q derives from the German word "Quelle," which means "Source." Q primarily consists of the "double tradition" material, that which is present in both Matthew and Luke but not Mark.Thus the conditions in which the Sayings Source originated included both continuity with the beginnings and with the developing congregational structures across the region. Mark wrote his story of Jesus some time after the war and shortly after Q had been revised with the Q3 additions. Q's characterization of Jesus as the all-knowing one could be used to enhance his authority as a self-referential speaker in the pronouncement stories Mark already had from his own community.

The document itself, in its final redacted form, was used for the composition of two gospel writings, Matthew and Luke, which both originated in the Greek-speaking church outside of Palestine. Q provided Mark with a large number of themes essential to his narrative.

However, Q may also contain material that is preserved only by Matthew or only by Luke (called "Sondergut") as well as material that is paralleled in Mark (called Mark/Q overlaps).

Although the temptation story and the healing of the centurion's son are usually ascribed to Q, the majority of the material consists of sayings.

Luke 6.22-23 Q; Luke 11.49-51 Q; Luke 12.4-5 Q; 12.11-12 Q). 2.14-16 a persecution of Christians in Judea that had already taken place. The apocalyptic predictions at the end of Q could then become instructions to the disciples at that point in the story where Jesus turns to go to Jerusalem.

The execution of James the son of Zebedee by Agrippa I (cf. And, as scholars know, there are a myriad of interesting points at which the so-called overlaps between Mark and Q show Mark's use of Q material for his own narrative designs. Mark 1.2; 1.7-8; 1.12-13; 3.22-26, 27-29; 4.21, 22, 24, 25; 4.30-32; 6.7-13; 8.11, 12; 8.34-35; 8.38; 9.37, 40, 42, 50; 10.10-11; 10.31; 11.22-23; 12.37b-40; 13.9, 11, 33-37) has repeatedly led to the hypothesis of a literary dependence of Mark on Q.