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<title>Two-source hypothesis</title>

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<span id="openzim-page-title" class="mw-page-title-main"><span class="mw-page-title-main">Two-source hypothesis</span></span>

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</style><div role="note" class="hatnote navigation-not-searchable">Not to be confused with <a href="Two-gospel_hypothesis" title="Two-gospel hypothesis">Two-gospel hypothesis</a>.</div>

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</style><table class="infobox"><caption class="infobox-title">Two-source hypothesis</caption><tbody><tr><td colspan="2" class="infobox-image"></td></tr><tr><th colspan="2" class="infobox-header">Theory Information</th></tr><tr><th scope="row" class="infobox-label">Order</th><td class="infobox-data">Mark, Q <br> Matt, Luke</td></tr><tr><th scope="row" class="infobox-label">Additional Sources</th><td class="infobox-data"><a href="Q_source" title="Q source">Q source</a></td></tr><tr><th colspan="2" class="infobox-header">Gospels' Sources</th></tr><tr><th scope="row" class="infobox-label">Matthew</th><td class="infobox-data">Mark, Q</td></tr><tr><th scope="row" class="infobox-label">Luke</th><td class="infobox-data">Mark, Q</td></tr><tr><th colspan="2" class="infobox-header">Theory History</th></tr><tr><th scope="row" class="infobox-label">Originator</th><td class="infobox-data"><a href="Christian_Hermann_Weisse" title="Christian Hermann Weisse">Christian Hermann Weisse</a></td></tr><tr><th scope="row" class="infobox-label">Origination Date</th><td class="infobox-data">1838</td></tr><tr><th scope="row" class="infobox-label">Proponents</th><td class="infobox-data"><a href="Heinrich_Julius_Holtzmann" title="Heinrich Julius Holtzmann">Heinrich Julius Holtzmann</a> <br> <a href="William_Sanday_(theologian)" title="William Sanday (theologian)">William Sanday</a> <br> <a href="B.H._Streeter" class="mw-redirect" title="B.H. Streeter">B.H. Streeter</a></td></tr></tbody></table>

<p>The <b>two-source hypothesis</b> (or <b>2SH</b>) is an explanation for the <a href="Synoptic_problem" class="mw-redirect" title="Synoptic problem">synoptic problem</a>, the pattern of similarities and differences between the three Gospels of Matthew, Mark, and Luke. It posits that the <a href="Gospel_of_Matthew" title="Gospel of Matthew">Gospel of Matthew</a> and the <a href="Gospel_of_Luke" title="Gospel of Luke">Gospel of Luke</a> were based on the <a href="Gospel_of_Mark" title="Gospel of Mark">Gospel of Mark</a> and a hypothetical sayings collection from the <a href="Oral_gospel_traditions" title="Oral gospel traditions">Christian oral tradition</a> called <a href="Q_source" title="Q source">Q</a>.

</p><p>The two-source hypothesis emerged in the 19th century. <a href="B._H._Streeter" title="B. H. Streeter">B. H. Streeter</a> definitively stated the case in 1924, adding that two other sources, referred to as <a href="M-Source" class="mw-redirect" title="M-Source">M</a> and <a href="L_source" title="L source">L</a>, lie behind the material in Matthew and Luke respectively. The strengths of the hypothesis are its <a href="Explanatory_power" title="Explanatory power">explanatory power</a> regarding the shared and non-shared material in the three gospels; its weaknesses lie in the exceptions to those patterns, and in the hypothetical nature of its proposed collection of Jesus-sayings. Later scholars have advanced numerous elaborations and variations on the basic hypothesis, and even completely alternative hypotheses that are increasing in popularity.<sup id="cite_ref-:02_1-0" class="reference"><a href="#cite_note-:02-1"><span class="cite-bracket">[</span>1<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-TSP20222_2-0" class="reference"><a href="#cite_note-TSP20222-2"><span class="cite-bracket">[</span>2<span class="cite-bracket">]</span></a></sup><sup class="reference nowrap"><span title="Page / location: 5">: 5 </span></sup> Nevertheless, "the 2SH commands the support of most biblical critics from all continents and denominations."<sup id="cite_ref-Montserrat_3-0" class="reference"><a href="#cite_note-Montserrat-3"><span class="cite-bracket">[</span>3<span class="cite-bracket">]</span></a></sup>

</p><p>When Streeter's two additional sources, M and L, are taken into account, this hypothesis is sometimes referred to as the <a href="Four-document_hypothesis" title="Four-document hypothesis">four-document hypothesis</a>.

</p>

<div class="mw-heading mw-heading2"><h2 id="History">History</h2></div>

<p>The two-source hypothesis was first articulated in 1838 by <a href="Christian_Hermann_Weisse" title="Christian Hermann Weisse">Christian Hermann Weisse</a>,<sup id="cite_ref-Montserrat_3-1" class="reference"><a href="#cite_note-Montserrat-3"><span class="cite-bracket">[</span>3<span class="cite-bracket">]</span></a></sup> but it did not gain wide acceptance among German critics until <a href="Heinrich_Julius_Holtzmann" title="Heinrich Julius Holtzmann">Heinrich Julius Holtzmann</a> endorsed it in 1863. Prior to Holtzmann, most Catholic scholars held to the <a href="Augustinian_hypothesis" title="Augustinian hypothesis">Augustinian hypothesis</a> (Matthew → Mark → Luke) and Protestant biblical critics favored the <a href="Griesbach_hypothesis" class="mw-redirect" title="Griesbach hypothesis">Griesbach hypothesis</a> (Matthew → Luke → Mark). The Two-Source Hypothesis crossed the channel into England in the 1880s primarily due to the efforts of <a href="William_Sanday_(theologian)" title="William Sanday (theologian)">William Sanday</a>, culminating in <a href="B._H._Streeter" title="B. H. Streeter">B. H. Streeter</a>'s definitive statement of the case in 1924. Streeter further argued that additional sources, referred to as <a href="M-Source" class="mw-redirect" title="M-Source">M</a> and <a href="L_source" title="L source">L</a>, lie behind the material in Matthew and Luke respectively.<sup id="cite_ref-4" class="reference"><a href="#cite_note-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-5" class="reference"><a href="#cite_note-5"><span class="cite-bracket">[</span>5<span class="cite-bracket">]</span></a></sup>

</p>

<div class="mw-heading mw-heading2"><h2 id="Background:_the_synoptic_problem">Background: the synoptic problem</h2></div>

<p>The hypothesis is a solution to what is known as the <a href="Synoptic_problem" class="mw-redirect" title="Synoptic problem">synoptic problem</a>: the question of how best to account for the differences and similarities between the three <a href="Synoptic_gospels" class="mw-redirect" title="Synoptic gospels">synoptic gospels</a>, Matthew, Mark and Luke. The answer to this problem has implications for the order in which the three were composed, and the sources on which their authors drew.

</p><p>Any solution to the synoptic problem needs to account for two features:

</p>

<ul><li>The "triple tradition": The three gospels frequently share both wording and arrangement of "pericopes" (incidents, stories - this substantial sharing is what led to them being called "synoptic", or seeing-together). Where they differ on this shared material, Mark and Luke will agree against Matthew, or Mark and Matthew will agree against Luke, but very rarely will Mark be the odd one out. Matthew's and Luke's versions of shared pericopes will usually be shorter than Mark's.</li>

<li>The "double tradition": Sometimes Matthew and Luke share material which is not present in Mark. In these cases Matthew and Luke sometimes parallel each other closely, but at other times are widely divergent.<sup id="cite_ref-mindspring_6-0" class="reference"><a href="#cite_note-mindspring-6"><span class="cite-bracket">[</span>6<span class="cite-bracket">]</span></a></sup></li></ul>

<div class="mw-heading mw-heading2"><h2 id="Overview_of_the_hypothesis">Overview of the hypothesis</h2></div>

<p>The 2SH attempts to solve the synoptic problem by advancing two propositions, Marcan priority to explain the triple tradition, and the existence of a lost <a href="Q_document" class="mw-redirect" title="Q document">Q document</a> to solve the double tradition. In summary, the two-source hypothesis proposes that Matthew and Luke used Mark for its narrative material as well as for the basic structural outline of chronology of Jesus' life; and that Matthew and Luke use a second source, Q (from German <a href="Quelle_document" class="mw-redirect" title="Quelle document">Quelle</a>, "source"), not extant, for the sayings (logia) found in both of them but not in Mark.<sup id="cite_ref-7" class="reference"><a href="#cite_note-7"><span class="cite-bracket">[</span>7<span class="cite-bracket">]</span></a></sup>

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<div class="mw-heading mw-heading3"><h3 id="Marcan_priority">Marcan priority</h3></div>

<div role="note" class="hatnote navigation-not-searchable">Main article: <a href="Marcan_priority" title="Marcan priority">Marcan priority</a></div>

<p>The 2SH explains the features of the triple tradition by proposing that both Matthew and Luke used Mark as a source. Mark appears more 'primitive': his diction and grammar are less literary than Matthew and Luke, his language is more prone to redundancy and obscurity, his <a href="Christology" title="Christology">Christology</a> is less supernatural, and he makes more frequent use of <a href="Aramaic_of_Jesus" class="mw-redirect" title="Aramaic of Jesus">Aramaic</a>. The more sophisticated versions of Mark's pericopes in Matthew and Luke must be either the result of those two "cleaning up" Mark, if his is the first gospel, or of Mark "dumbing down" Matthew and/or Luke, if he was later. Critics regard the first explanation as the more likely. On a more specific level, Marcan priority seems to be indicated due to instances where Matthew and Luke apparently omit explanatory material from Mark, where Matthew adds his own theological emphases to Mark's stories, and in the uneven distribution of Mark's stylistic features in Matthew.<sup id="cite_ref-synop_8-0" class="reference"><a href="#cite_note-synop-8"><span class="cite-bracket">[</span>8<span class="cite-bracket">]</span></a></sup>

</p>

<div class="mw-heading mw-heading3"><h3 id="The_existence_of_Q">The existence of Q</h3></div>

<div role="note" class="hatnote navigation-not-searchable">Main article: <a href="Q_source" title="Q source">Q source</a></div>

<p>The 2SH explains the double tradition by postulating the existence of a lost "sayings of Jesus" document known as Q, from the German <i>Quelle</i>, "source". It is this, rather than Marcan priority, which forms the distinctive feature of the 2SH as against rival theories. The existence of Q follows from the conclusion that, as Luke and Matthew are independent of Mark in the double tradition, the connection between them must be explained by their joint but independent use of a missing source or sources. (That they used Q independently of each other follows from the fact that they frequently differ quite widely in their use of this source).<sup id="cite_ref-synop_8-1" class="reference"><a href="#cite_note-synop-8"><span class="cite-bracket">[</span>8<span class="cite-bracket">]</span></a></sup>

</p>

<div class="mw-heading mw-heading2"><h2 id="Problems_with_the_hypothesis">Problems with the hypothesis</h2></div>

<p>While the 2SH remains the most popular explanation for the origins of the synoptic gospels, two questions - the existence of the so-called "minor agreements," and problems with the hypothesis of Q - continue at the centre of discussion over its explanatory power, and alternative hypotheses that posit the direct use of Matthew by Luke or vice versa without Q are increasing in popularity within scholarship.<sup id="cite_ref-:02_1-1" class="reference"><a href="#cite_note-:02-1"><span class="cite-bracket">[</span>1<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-TSP20222_2-1" class="reference"><a href="#cite_note-TSP20222-2"><span class="cite-bracket">[</span>2<span class="cite-bracket">]</span></a></sup>

</p>

<div class="mw-heading mw-heading3"><h3 id="The_minor_agreements">The minor agreements</h3></div>

<p>The "minor agreements" are those points where Matthew and Luke agree against Mark (for example, the mocking question at the beating of Jesus, "Who is it that struck you?", found in both Matthew and Luke but not in Mark). The "minor agreements" thus call into question the proposition that Matthew and Luke knew Mark but not each other. Streeter devoted a chapter to the matter, arguing that the Matthew/Luke agreements were due to coincidence, or to the result of the two authors' reworking of Mark into more refined Greek, or to overlaps with Q or oral tradition, or to textual corruption.

</p><p>A few later scholars explain the minor agreements as being due to Luke's using Matthew in addition to Q and Mark (<a href="Three-source_hypothesis" title="Three-source hypothesis">3SH</a>). But the modern argument for Q requires Matthew and Luke to be independent, so the 3SH raises the question of how to establish a role for Q if Luke is dependent on Matthew. Accordingly, some scholars (like <a href="Helmut_Koester" title="Helmut Koester">Helmut Koester</a>) who wish to keep Q while acknowledging the force of the minor agreements attribute them to a proto-Mark, such as the Ur-Markus in the Marcan Hypothesis (MkH), adapted by Mark independently from its use by Matthew and Luke. Still other scholars feel that the minor agreements are due to a revision of the Mark found in the Bible, called deutero-Mark. In this case, both Matthew and Luke are dependent on proto-Mark, which did not survive the ages.

</p><p>"Therefore, the minor agreements, if taken seriously, force a choice between accepting pure Marcan priority on one hand or the existence of Q on the other hand, but not both simultaneously as the 2SH requires."<sup id="cite_ref-mindspring_6-1" class="reference"><a href="#cite_note-mindspring-6"><span class="cite-bracket">[</span>6<span class="cite-bracket">]</span></a></sup>

</p>

<div class="mw-heading mw-heading3"><h3 id="Problems_with_Q">Problems with Q</h3></div>

<div role="note" class="hatnote navigation-not-searchable">See also: <a href="Marcion_hypothesis" class="mw-redirect" title="Marcion hypothesis">Marcion hypothesis</a></div>

<p>A principal objection to the 2SH is that it requires a hypothetical document, Q, the existence of which is not attested in any way, either by existing fragments (and a great many fragments of early Christian documents do exist) or by early Church tradition. The minor agreements are also, according to the critics, evidence of the non-existence of, or rather the non-necessity for, Q: if Matthew and Luke have passages which are missing in Mark (the "Who is it that struck you?" sentence quoted above is a famous example), this demonstrates only that Matthew is quoting Luke or vice versa.

</p><p>Two additional problems are noteworthy, the "problem of fatigue" and the Q narrative problem. The first relates to the phenomenon that a scribe, when copying a text, will tend to converge on his source out of simple fatigue. Thus Mark calls Herod by the incorrect title <i>basileus</i>, "king", throughout, while Matthew begins with the more correct <i>tetrarches</i> but eventually switches to <i>basileus</i>. When similar changes occur in double tradition material, which according to the 2SH are the result of Matthew and Luke relying on Q, they usually show Luke converging on Matthew.<sup id="cite_ref-9" class="reference"><a href="#cite_note-9"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup>

</p><p>Pierson Parker in 1940 suggested that the non-canonical <a href="Gospel_of_the_Hebrews" title="Gospel of the Hebrews">Gospel of the Hebrews</a> was the second source used in the Gospel of Luke.<sup id="cite_ref-10" class="reference"><a href="#cite_note-10"><span class="cite-bracket">[</span>10<span class="cite-bracket">]</span></a></sup> This view is yet to gain influence.<sup id="cite_ref-11" class="reference"><a href="#cite_note-11"><span class="cite-bracket">[</span>11<span class="cite-bracket">]</span></a></sup>

</p>

<div class="mw-heading mw-heading2"><h2 id="Variants">Variants</h2></div>

<p>The two-document hypothesis emerged in the 19th century: Mark as the earliest gospel, Matthew and Luke written independently and reliant on both Mark and the hypothetical Q.

In 1924 <a href="B._H._Streeter" title="B. H. Streeter">B. H. Streeter</a> refined the <i>two-document hypothesis</i> into the <i><a href="Four-document_hypothesis" title="Four-document hypothesis">four-document hypothesis</a></i> based on the possibility of a Jewish M source (see the <a href="Gospel_according_to_the_Hebrews" class="mw-redirect" title="Gospel according to the Hebrews">Gospel according to the Hebrews</a>).

</p><p>While the standard two-source theory holds Mark and Q to be independent, some argue that Q was also a source for Mark.<sup id="cite_ref-12" class="reference"><a href="#cite_note-12"><span class="cite-bracket">[</span>12<span class="cite-bracket">]</span></a></sup> This is sometimes called the <i>Modified two-document hypothesis</i> (although that term was also used in older literature to refer to the Four-document hypothesis).<sup id="cite_ref-13" class="reference"><a href="#cite_note-13"><span class="cite-bracket">[</span>13<span class="cite-bracket">]</span></a></sup>

</p><p>A number of scholars have suggested a <a href="Three-source_hypothesis" title="Three-source hypothesis">Three-source hypothesis</a>, that Luke actually did make some use of Matthew after all. This allows much more flexibility in the reconstruction of Q.

</p><p>Dunn proposes an <i>Oral Q</i> hypothesis, in which Q is not a document but a body of oral teachings.<sup id="cite_ref-14" class="reference"><a href="#cite_note-14"><span class="cite-bracket">[</span>14<span class="cite-bracket">]</span></a></sup>

</p>

<div class="mw-heading mw-heading2"><h2 id="Other_hypotheses">Other hypotheses</h2></div>

<p>Some form of the Two Source hypothesis continues to be preferred by a majority of New Testament scholars as the theory that is best able to resolve the synoptic problem. Nevertheless, doubts about the problems of the minor agreements and, especially, the hypothetical Q, have produced alternative hypotheses.

</p><p>In 1955 a British scholar, A. M. Farrer, proposed that one could dispense with Q by arguing that Luke revised both Mark and Matthew. In 1965 an American scholar, William R. Farmer, also seeking to do away with the need for Q, revived an updated version of Griesbach's idea that Mark condensed both Matthew and Luke. In Britain, the most influential modern opponents of the 2SH favor the <a href="Farrer_hypothesis" title="Farrer hypothesis">Farrer hypothesis</a>, while Farmer's revised Griesbach hypothesis, also known as the Two Gospel hypothesis, is probably the chief rival to the Two Source hypothesis in America.<sup id="cite_ref-15" class="reference"><a href="#cite_note-15"><span class="cite-bracket">[</span>15<span class="cite-bracket">]</span></a></sup>

</p><p>In 1838, the German theologian Christian Gottlob Wilke argued for a solution that combined Marcan priority with an extensively developed argument for Matthew's direct dependence upon both Mark and Luke. Thus, like Farrer, Wilke's hypothesis has no need for Q, but it simply reverses the direction of presumed dependence between Matthew and Luke proposed by Farrer. A few other German scholars supported Wilke's hypothesis in the nineteenth century, but in time most came to accept the two-source hypothesis, which remains the dominant theory to this day. The <a href="Wilke_hypothesis" class="mw-redirect" title="Wilke hypothesis">Wilke hypothesis</a> was accepted by Karl Kautsky in his Foundations of Christianity<sup id="cite_ref-16" class="reference"><a href="#cite_note-16"><span class="cite-bracket">[</span>16<span class="cite-bracket">]</span></a></sup> and has begun to receive new attention in recent decades since its revival in 1992 by Huggins,<sup id="cite_ref-17" class="reference"><a href="#cite_note-17"><span class="cite-bracket">[</span>17<span class="cite-bracket">]</span></a></sup> then Hengel,<sup id="cite_ref-18" class="reference"><a href="#cite_note-18"><span class="cite-bracket">[</span>18<span class="cite-bracket">]</span></a></sup> then independently by Blair.<sup id="cite_ref-19" class="reference"><a href="#cite_note-19"><span class="cite-bracket">[</span>19<span class="cite-bracket">]</span></a></sup> Additional recent supporters include Garrow<sup id="cite_ref-20" class="reference"><a href="#cite_note-20"><span class="cite-bracket">[</span>20<span class="cite-bracket">]</span></a></sup> and Powell.<sup id="cite_ref-21" class="reference"><a href="#cite_note-21"><span class="cite-bracket">[</span>21<span class="cite-bracket">]</span></a></sup>

</p><p>The traditional view is represented by the <a href="Augustinian_hypothesis" title="Augustinian hypothesis">Augustinian hypothesis</a>, which is that the four gospels were written in the order in which they appear in the bible (Matthew → Mark → Luke), with Mark a condensed edition of Matthew. This hypothesis was based on the claim by the 2nd century AD bishop Papias that he had heard that Matthew wrote first. By the 18th century the problems with Augustine's idea led <a href="Johann_Jakob_Griesbach" title="Johann Jakob Griesbach">Johann Jakob Griesbach</a> to put forward the <a href="Griesbach_hypothesis" class="mw-redirect" title="Griesbach hypothesis">Griesbach hypothesis</a>, which was that Luke had revised Matthew and that Mark had then written a shorter gospel using material on which both Matthew and Luke agreed (Matthew → Luke → Mark).

</p><p>A variant of the Augustinian hypothesis, attempting to synchronise Matthew and Mark on the basis of the Mosaic "two witnesses" requirement of Deuteronomy 19:15 (Matthew + Mark → Luke), was proposed by <a href="Eta_Linnemann" title="Eta Linnemann">Eta Linnemann</a>, following rejection of the view of her teacher <a href="Rudolf_Bultmann" title="Rudolf Bultmann">Rudolf Bultmann</a>.

</p>

<ul><li><a href="Biblical_criticism" title="Biblical criticism">Biblical criticism</a></li>

<li><a href="Historicity_of_Jesus" title="Historicity of Jesus">Historicity of Jesus</a></li>

<li><a href="Q%2B/Papias_hypothesis" title="Q+/Papias hypothesis">Q+/Papias hypothesis</a></li>

<li><a href="Common_Sayings_Source" title="Common Sayings Source">Common Sayings Source</a></li>

<li><a href="Gospel_harmony" title="Gospel harmony">Gospel harmony</a></li></ul>

<div class="mw-heading mw-heading2"><h2 id="References">References</h2></div>

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</style><cite id="CITEREFRunesson2021" class="citation book cs1">Runesson, Anders (2021). <i>Jesus, New Testament, Christian Origins</i>. Eerdmans. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>9780802868923</bdi>.</cite></span>

</li>

<li id="cite_note-TSP20222-2"><span class="mw-cite-backlink">^ <a href="#cite_ref-TSP20222_2-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-TSP20222_2-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><cite class="citation book cs1"><i>The Synoptic Problem 2022: Proceedings of the Loyola University Conference</i>. Peeters Pub and Booksellers. 2023. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>9789042950344</bdi>.</cite></span>

</li>

<li id="cite_note-Montserrat-3"><span class="mw-cite-backlink">^ <a href="#cite_ref-Montserrat_3-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Montserrat_3-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text">Montserrat, Joan. 16 June 2005. <a rel="nofollow" class="external text" href="http://www.hypotyposeis.org/synoptic-problem/2004/09/two-source-hypothesis.html">Two-Source Hypothesis on the Synoptic Problem Website</a>.</span>

</li>

<li id="cite_note-4"><span class="mw-cite-backlink"><b><a href="#cite_ref-4">^</a></b></span> <span class="reference-text">Burnett Hillman Streeter, <i>The Four Gospels, a Study of Origins treating of the Manuscript Tradition, Sources, Authorship, & Dates</i>, (1924)</span>

</li>

<li id="cite_note-5"><span class="mw-cite-backlink"><b><a href="#cite_ref-5">^</a></b></span> <span class="reference-text"><cite id="CITEREFMetzger1992" class="citation book cs1">Metzger, Bruce Manning (1992). <a rel="nofollow" class="external text" href="https://books.google.com/books?id=RRhj86VCRcAC"><i>The Text of the New Testament: Its Transmission, Corruption, and Restoration</i></a>. Oxford University Press. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>9780195072976</bdi>.</cite></span>

</li>

<li id="cite_note-mindspring-6"><span class="mw-cite-backlink">^ <a href="#cite_ref-mindspring_6-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-mindspring_6-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a rel="nofollow" class="external text" href="http://www.mindspring.com/~scarlson/synopt/2sh/index.htm">"The Two-Source Hypothesis", Mindspring.com</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20080515022301/http://www.mindspring.com/~scarlson/synopt/2sh/index.htm">Archived</a> 15 May 2008 at the <a href="Wayback_Machine" title="Wayback Machine">Wayback Machine</a></span>

</li>

<li id="cite_note-7"><span class="mw-cite-backlink"><b><a href="#cite_ref-7">^</a></b></span> <span class="reference-text"><a rel="nofollow" class="external text" href="http://www.britannica.com/topic/biblical-literature/The-two-and-four-source-hypotheses#ref598087">Encyclopædia Britannica</a></span>

</li>

<li id="cite_note-synop-8"><span class="mw-cite-backlink">^ <a href="#cite_ref-synop_8-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-synop_8-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text"><a rel="nofollow" class="external text" href="https://web.archive.org/web/20041119143510/http://www.hypotyposeis.org/synoptic-problem/2004/09/two-source-hypothesis.html">"The Two-Source Hypothesis", Synoptic Problem Website</a></span>

</li>

<li id="cite_note-9"><span class="mw-cite-backlink"><b><a href="#cite_ref-9">^</a></b></span> <span class="reference-text"><cite id="CITEREFMark_Goodacre2003" class="citation web cs1"><a href="Mark_Goodacre" title="Mark Goodacre">Mark Goodacre</a> (10 January 2003). <a rel="nofollow" class="external text" href="https://web.archive.org/web/20081015182345/http://ntgateway.com/Q/ten.htm">"Ten Reasons to Question Q"</a>. <i>The Case Against Q website</i>. Archived from <a rel="nofollow" class="external text" href="http://ntgateway.com/Q/ten.htm">the original</a> on 15 October 2008<span class="reference-accessdate">. Retrieved <span class="nowrap">8 June</span> 2009</span>.</cite></span>

</li>

<li id="cite_note-10"><span class="mw-cite-backlink"><b><a href="#cite_ref-10">^</a></b></span> <span class="reference-text"><cite id="CITEREFPierson_Parker1940" class="citation journal cs1">Pierson Parker (December 1940). "A Proto-Lucan basis for the Gospel according to the Hebrews". <i>Journal of Biblical Literature</i>. <b>59</b> (4): <span class="nowrap">471–</span>478. <a href="Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.2307%2F3262407">10.2307/3262407</a>. <a href="JSTOR_(identifier)" class="mw-redirect" title="JSTOR (identifier)">JSTOR</a> <a rel="nofollow" class="external text" href="https://www.jstor.org/stable/3262407">3262407</a>.</cite></span>

</li>

<li id="cite_note-11"><span class="mw-cite-backlink"><b><a href="#cite_ref-11">^</a></b></span> <span class="reference-text"><cite id="CITEREFGregory" class="citation book cs1">Gregory, Andrew. <i>Prior or Posterior?</i>. Cambridge University Press. pp. 51:3:344–360.</cite></span>

</li>

<li id="cite_note-12"><span class="mw-cite-backlink"><b><a href="#cite_ref-12">^</a></b></span> <span class="reference-text"><cite id="CITEREFFleddermann1995" class="citation book cs1">Fleddermann, Harry T. (1995). <i>Mark and Q: A Study of the Overlap Texts</i>. Leuven University Press. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>906186710X</bdi>.</cite></span>

</li>

<li id="cite_note-13"><span class="mw-cite-backlink"><b><a href="#cite_ref-13">^</a></b></span> <span class="reference-text"><cite id="CITEREFMacDonald2012" class="citation book cs1"><a href="Dennis_R._MacDonald" class="mw-redirect" title="Dennis R. MacDonald">MacDonald, Dennis R.</a> (2012). <span class="id-lock-limited" title="Free access subject to limited trial, subscription normally required"><a rel="nofollow" class="external text" href="https://archive.org/details/twoshipwreckedgo00macd"><i>Two Shipwrecked Gospels: The Logoi of Jesus and Papias's Exposition of Logia about the Lord</i></a></span>. Society of Biblical Lit. pp. <a rel="nofollow" class="external text" href="https://archive.org/details/twoshipwreckedgo00macd/page/n89">73</a>–75. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-1589836914</bdi>.</cite></span>

</li>

<li id="cite_note-14"><span class="mw-cite-backlink"><b><a href="#cite_ref-14">^</a></b></span> <span class="reference-text"><cite id="CITEREFDunn2013" class="citation book cs1">Dunn, James D. G. (2013). <i>The Oral Gospel Tradition</i>. Wm. B. Eerdmans. pp. <span class="nowrap">80–</span>108. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>978-0802867827</bdi>.</cite></span>

</li>

<li id="cite_note-15"><span class="mw-cite-backlink"><b><a href="#cite_ref-15">^</a></b></span> <span class="reference-text"><a rel="nofollow" class="external text" href="http://virtualreligion.net/forum/complete.html">Jesus Seminar: The Synoptic Problem</a></span>

</li>

<li id="cite_note-16"><span class="mw-cite-backlink"><b><a href="#cite_ref-16">^</a></b></span> <span class="reference-text">Karl Kautsky Foundations of Christianity</span>

</li>

<li id="cite_note-17"><span class="mw-cite-backlink"><b><a href="#cite_ref-17">^</a></b></span> <span class="reference-text"><cite id="CITEREFHuggins1992" class="citation journal cs1">Huggins, Ronald V. (1992). "Matthean Posteriority: A Preliminary Proposal". <i>Novum Testamentum</i>. <b>34</b>: <span class="nowrap">1–</span>22. <a href="Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1163%2F156853692X00131">10.1163/156853692X00131</a>.</cite> Reprinted in Orton, David E. The Synoptic Problem and Q: Selected Studies from Novum Testamentum. pp. 204–225. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>9004113428</bdi>.</span>

</li>

<li id="cite_note-18"><span class="mw-cite-backlink"><b><a href="#cite_ref-18">^</a></b></span> <span class="reference-text">Hengel, Martin (2000). The Four Gospels and the One Gospel of Jesus Christ. pp. 169–207. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>1563383004</bdi>.</span>

</li>

<li id="cite_note-19"><span class="mw-cite-backlink"><b><a href="#cite_ref-19">^</a></b></span> <span class="reference-text">Blair, George Alfred (2003). The Synoptic Gospels Compared. Studies in the Bible and Early Christianity. 55. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>0773468145</bdi>.</span>

</li>

<li id="cite_note-20"><span class="mw-cite-backlink"><b><a href="#cite_ref-20">^</a></b></span> <span class="reference-text">Garrow, Alan (2004). The Gospel of Matthew's Dependence on the Didache. Journal for the study of the New Testament: Supplement series. 254. pp. 225–237. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>0826469779</bdi>.</span>

</li>

<li id="cite_note-21"><span class="mw-cite-backlink"><b><a href="#cite_ref-21">^</a></b></span> <span class="reference-text">Powell, Evan (2006). The Myth of the Lost Gospel. <a href="ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <bdi>0977048608</bdi>.</span>

</li>

</ol></div>

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</style><div id="Synoptic_problem175" style="font-size:114%;margin:0 4em"><a href="Synoptic_problem" class="mw-redirect" title="Synoptic problem">Synoptic problem</a></div></th></tr><tr><th scope="row" class="navbox-group" style="width:1%">The <a href="Synoptic_Gospels" title="Synoptic Gospels">Synoptic Gospels</a></th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><a href="Gospel_of_Matthew" title="Gospel of Matthew">Gospel of Matthew</a></li>

<li><a href="Gospel_of_Mark" title="Gospel of Mark">Gospel of Mark</a></li>

<li><a href="Gospel_of_Luke" title="Gospel of Luke">Gospel of Luke</a></li></ul>

</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="Matthaean_priority_(disambiguation)" class="mw-redirect mw-disambig" title="Matthaean priority (disambiguation)">Matthaean priority</a></th><td class="navbox-list-with-group navbox-list navbox-even hlist" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><a href="Two-gospel_hypothesis" title="Two-gospel hypothesis">Two-gospel hypothesis</a></li>

<li><a href="Augustinian_hypothesis" title="Augustinian hypothesis">Augustinian hypothesis</a></li></ul>

</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="Marcan_priority" title="Marcan priority">Marcan priority</a></th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul>

<li><a href="Farrer_hypothesis" title="Farrer hypothesis">Farrer hypothesis</a></li>

<li><a href="Three-source_hypothesis" title="Three-source hypothesis">Three-source hypothesis</a></li>

<li><a href="Matthean_Posteriority_hypothesis" title="Matthean Posteriority hypothesis">Matthean Posteriority hypothesis</a></li>

<li><a href="Four-document_hypothesis" title="Four-document hypothesis">Four-document hypothesis</a></li></ul>

</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="Lucan_priority" class="mw-redirect" title="Lucan priority">Lucan priority</a></th><td class="navbox-list-with-group navbox-list navbox-even hlist" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><a href="Jerusalem_school_hypothesis" title="Jerusalem school hypothesis">Jerusalem school hypothesis</a></li></ul>

</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Other or no priority</th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><a href="Multi-source_hypothesis" title="Multi-source hypothesis">Multi-source hypothesis</a></li>

<li><a href="Hebrew_Gospel_hypothesis" title="Hebrew Gospel hypothesis">Hebrew Gospel hypothesis</a></li>

<li><a href="Priority_of_the_Gospel_of_Marcion" title="Priority of the Gospel of Marcion">Priority of the Gospel of Marcion</a></li>

<li><a href="Q%2B/Papias_hypothesis" title="Q+/Papias hypothesis">Q+/Papias hypothesis</a></li>

<li><a href="Independence_hypothesis" title="Independence hypothesis">Independence hypothesis</a></li></ul>

</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Possible sources</th><td class="navbox-list-with-group navbox-list navbox-even hlist" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><a href="Q_source" title="Q source">Q source</a></li>

<li><a href="M_source" title="M source">M source</a></li>

<li><a href="L_source" title="L source">L source</a></li></ul>

</div></td></tr></tbody></table></div>

<div class="navbox-styles"></div><div role="navigation" class="navbox" aria-labelledby="Gospel_of_Mark155" style="padding:3px"><table class="nowraplinks hlist mw-collapsible autocollapse navbox-inner" style="border-spacing:0;background:transparent;color:inherit"><tbody><tr><th scope="col" class="navbox-title" colspan="2"><div id="Gospel_of_Mark155" style="font-size:114%;margin:0 4em"><a href="Gospel_of_Mark" title="Gospel of Mark">Gospel of Mark</a></div></th></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="Bible" title="Bible">Bible</a> <a href="Chapters_and_verses_of_the_Bible" title="Chapters and verses of the Bible">chapters</a><br>(<a href="New_Testament" title="New Testament">New Testament</a>)</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em">

</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Events</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><a href="Baptism_of_Jesus" title="Baptism of Jesus">Baptism of Jesus</a></li>

<li><a href="Temptation_of_Christ" title="Temptation of Christ">Temptation</a></li>

<li><a href="Return_of_Jesus_to_Galilee" title="Return of Jesus to Galilee">Galilean ministry</a></li>

<li><a href="Parable_of_the_Growing_Seed" title="Parable of the Growing Seed">Parable of the Growing Seed</a></li>

<li><a href="Calming_the_storm" title="Calming the storm">Calming the storm</a></li>

<li><a href="Feeding_the_multitude" title="Feeding the multitude">Feeding the multitude</a></li>

<li><a href="Jesus_walking_on_water" title="Jesus walking on water">Walking on water</a></li>

<li><a href="Jesus_cleansing_a_leper" title="Jesus cleansing a leper">Cleansing a leper</a></li>

<li><a href="Transfiguration_of_Jesus" title="Transfiguration of Jesus">Transfiguration</a></li>

<li><a href="Great_Commandment" title="Great Commandment">Great Commandment</a></li>

<li><a href="Olivet_Discourse" title="Olivet Discourse">Olivet Discourse</a></li>

<li><a href="Anointing_of_Jesus" title="Anointing of Jesus">Anointing</a></li>

<li><a href="Passion_of_Jesus" title="Passion of Jesus">Passion</a></li>

<li><a href="Last_Supper" title="Last Supper">Last Supper</a></li>

<li><a href="Pilate's_court" title="Pilate's court">Pilate's court</a></li>

<li><a href="Crucifixion_of_Jesus" title="Crucifixion of Jesus">Crucifixion</a></li>

<li><a href="Burial_of_Jesus" title="Burial of Jesus">Entombment/Burial</a></li>

<li><a href="Empty_tomb" title="Empty tomb">Empty tomb</a></li>

<li><a href="Resurrection_of_Jesus" title="Resurrection of Jesus">Resurrection</a></li></ul>

</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Phrases</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><a href="Naked_fugitive" title="Naked fugitive">Naked fugitive</a></li>

<li><a href="Sayings_of_Jesus_on_the_cross" title="Sayings of Jesus on the cross">Sayings of Jesus on the cross</a></li></ul>

</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">People</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><a href="Andrew_the_Apostle" title="Andrew the Apostle">Andrew</a></li>

<li><a href="Caiaphas" title="Caiaphas">Caiaphas</a></li>

<li><a href="Herod_Antipas" title="Herod Antipas">Herod Antipas</a></li>

<li><a href="Jesus" title="Jesus">Jesus Christ</a></li>

<li><a href="John_the_Baptist" title="John the Baptist">John the Baptist</a></li>

<li><a href="Joseph_of_Arimathea" title="Joseph of Arimathea">Joseph of Arimathea</a></li>

<li><a href="Judas_Iscariot" title="Judas Iscariot">Judas Iscariot</a></li>

<li><a href="Mary%2C_mother_of_James" title="Mary, mother of James">Mary, mother of James</a></li>

<li><a href="Mary%2C_mother_of_Jesus" title="Mary, mother of Jesus">Mary, mother of Jesus</a></li>

<li><a href="Mary_Magdalene" title="Mary Magdalene">Mary Magdalene</a></li>

<li><a href="Mary_of_Bethany" title="Mary of Bethany">Mary, sister of Martha</a></li>

<li><a href="Philip_the_Apostle" title="Philip the Apostle">Philip</a></li>

<li><a href="Pontius_Pilate" title="Pontius Pilate">Pontius Pilate</a></li>

<li><a href="Rufus_(biblical_figure)" title="Rufus (biblical figure)">Rufus</a></li>

<li><a href="Salome_(disciple)" title="Salome (disciple)">Salome</a></li>

<li><a href="Simon_of_Cyrene" title="Simon of Cyrene">Simon of Cyrene</a></li>

<li><a href="Saint_Peter" title="Saint Peter">Simon Peter</a></li>

<li><a href="Thomas_the_Apostle" title="Thomas the Apostle">Thomas</a></li>

<li><a href="Zebedee" title="Zebedee">Zebedee</a></li></ul>

<dl><dt>Groups</dt>

<dd><a href="Pharisees" title="Pharisees">Pharisees</a></dd>

<dd><a href="Sadducees" title="Sadducees">Sadducees</a></dd>

<dd><a href="Samaritans" title="Samaritans">Samaritans</a></dd>

<dd><a href="Sanhedrin" title="Sanhedrin">Sanhedrin</a></dd></dl>

</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Places</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><a href="Bethany" title="Bethany">Bethany</a></li>

<li><a href="Bethsaida" title="Bethsaida">Bethsaida</a></li>

<li><a href="Capernaum" title="Capernaum">Capernaum</a></li>

<li><a href="Dalmanutha" title="Dalmanutha">Dalmanutha</a></li>

<li><a href="Galilee" title="Galilee">Galilee</a></li>

<li><a href="Jerusalem" title="Jerusalem">Jerusalem</a></li>

<li><a href="Jordan_River" title="Jordan River">Jordan River</a></li>

<li><a href="Judea" title="Judea">Judea</a></li>

<li><a href="Nazareth" title="Nazareth">Nazareth</a></li>

<li><a href="Samaria" title="Samaria">Samaria</a></li>

<li><a href="Sea_of_Galilee" title="Sea of Galilee">Sea of Galilee</a></li></ul>

</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Related</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><a href="Mark_the_Evangelist" title="Mark the Evangelist">Mark the Evangelist</a>

<li><a href="Textual_variants_in_the_Gospel_of_Mark" title="Textual variants in the Gospel of Mark">Textual variants</a></li>

<li><a href="Marcan_priority" title="Marcan priority">Marcan priority</a>

<ul>

<li><a href="Three-source_hypothesis" title="Three-source hypothesis">three-source hypothesis</a></li></ul></li>

<li><a href="Intertextual_production_of_the_Gospel_of_Mark" title="Intertextual production of the Gospel of Mark">Intertextual production</a></li>

<li><a href="Messianic_Secret" title="Messianic Secret">Messianic Secret</a></li>

<li><a href="Secret_Gospel_of_Mark" title="Secret Gospel of Mark">Secret Gospel of Mark</a></li></ul>

</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">In music</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><a href="St_Mark_Passion_(attributed_to_Keiser)" title="St Mark Passion (attributed to Keiser)"><i>St Mark Passion</i> (attributed to Keiser)</a></li>

<li><a href="St_Mark_Passion%2C_BWV_247" title="St Mark Passion, BWV 247"><i>St Mark Passion</i>, BWV 247 (J. S. Bach)</a></li>

<li><a href="La_Pasi%C3%B3n_seg%C3%BAn_San_Marcos_(Golijov)" class="mw-redirect" title="La Pasión según San Marcos (Golijov)"><i>La Pasión según San Marcos</i> (Golijov)</a></li>

<li><a href="St_Mark_Passion_(N._Matthes)" title="St Mark Passion (N. Matthes)"><i>St Mark Passion </i>(N. Matthes)</a></li></ul>

</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Manuscripts</th><td class="navbox-list-with-group navbox-list navbox-even" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><a href="Papyrus_45" title="Papyrus 45">Papyrus 45</a></li>

<li><a href="Fayyum_Fragment" title="Fayyum Fragment">Fayyum Fragment</a></li>

<li><a href="Minuscule_2427" title="Minuscule 2427">Minuscule 2427 <i>(forgery)</i></a></li>

<li><a href="7Q5" title="7Q5">7Q5 <i>(disputed)</i></a></li></ul>

</div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Sources</th><td class="navbox-list-with-group navbox-list navbox-odd" style="width:100%;padding:0"><div style="padding:0 0.25em">

<ul><li><a href="https://en.wikisource.org/wiki/el:%CE%9A%CE%B1%CF%84%CE%AC_%CE%9C%CE%AC%CF%81%CE%BA%CE%BF%CE%BD" class="extiw external" title="wikisource:el:Κατά Μάρκον">Greek Text</a></li>

<li><a href="https://en.wikisource.org/wiki/la:Biblia_Sacra_Vulgata_(Stuttgartensia)/Marcus" class="extiw external" title="wikisource:la:Biblia Sacra Vulgata (Stuttgartensia)/Marcus">Latin Vulgate</a></li>

<li><a href="https://en.wikisource.org/wiki/Bible_(Wycliffe)/Mark" class="extiw external" title="wikisource:Bible (Wycliffe)/Mark">Wycliffe Version</a></li>

<li><a href="https://en.wikisource.org/wiki/Bible_(King_James)/Mark" class="extiw external" title="wikisource:Bible (King James)/Mark">King James Version</a></li>

<li><a href="https://en.wikisource.org/wiki/Bible_(American_Standard)/Mark" class="extiw external" title="wikisource:Bible (American Standard)/Mark">American Standard Version</a></li>

<li><a href="https://en.wikisource.org/wiki/Bible_(World_English)/Mark" class="extiw external" title="wikisource:Bible (World English)/Mark">World English Version</a></li></ul>

</div></td></tr></tbody></table></div>

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