What is the proposed dating for the gospel of john
Luke 3.7-9Q; Luke 22.28-30Q), numerous logia are centered on Palestine by their geographical references and the cultural world they assume (cf.only Luke 7.1Q; 10.13-15Q), the bearers of the Q tradition understand themselves to be faithful to the Law (cf. Q -15 announces the coming judgment explicitly with the view to two Galilean towns, Chorazin and Bethsaida: even Tyre and Didon will be better off in the coming judgment.Such a common order demands a theory that Q at some stage existed in written form." C. Tuckett comments on the argument that variations between Matthew and Luke are due to variant translations of an Aramaic Q (op. 567-568): It is doubtful if more than a very few cases of variation between Matthew and Luke can be explained in this way.The Semitic nature of Q's Greek does not demand an Aramaic Vorlage; influence from LXX is quite conceivable in a Greek-speaking Jewish-Christian milieu.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.For this reason, Q is sometimes called the Synoptic Sayings Source or the Sayings Gospel.Some scholars have observed that the Gospel of Thomas and the Q material, as contrasted with the four canonical gospels, are similar in their emphasis on the sayings of Jesus instead of the passion of Jesus.
For example, in Luke , Luke's "give alms" may well be Lk R (Lukan redaction), reflecting Luke's concern for almsgiving.
In other parts of the Q material, the verbal agreement between Matthew and Luke amounts to virtual verbal identity in Greek (Luke 3:7-9; 11:9-10 and pars.).
In these instances the measure of verbal agreement seems to demand a common Greek source.
Luke 16.17Q; Luke 11.42Q), and Q polemic is directed against Pharisees (cf. And the same saying threatens that Capernaum will be condemned to Hades.
Except for the lament over Jerusalem (Q -35) and the localization of John the Baptist's activity in the area of the Jordan (Q 3:3), these are the only names of places which occur in Q.