Matthew and Luke omit the statement that other boats accompanied the one in which Jesus sailed. Perhaps, as Hawkins suggests, they wondered how these weathered the storm. Or, since the point of narrating the story has to do only with the boat in which Jesus sailed, they may simply have seen no advantage in relating the circumstance of the other boats. Matthew substitutes the comparatively common word, tho I believe not common in exactly this connection, σεισμὸς, for Mark's rare word λαῖλαψ. Matthew and Luke omit the statement that Jesus was "asleep on the cushion"; it has been suggested that they may have considered the use of the cushion as an effeminacy unworthy of Jesus; or more probably they have omitted it as of no consequence. They both omit the direct address of Jesus to the sea, as they often omit his words of address to the demons. They do not wish to represent the disciples as distrustful; so while Mark says "Master, dost thou not care that we perish?" Matthew says "Save, Lord; we perish," and Luke simply "Master, we perish." THE GADARENE DEMONIAC (Mk v, 1-20; Mt viii, 28-34; Lk viii, 26-39) The name of the locality is different in each account. Some texts, however, make Matthew agree with Mark; others make him agree with Luke; while still other texts do the same for Luke with reference to Mark and Matthew. The exact location, or the proper name for it, may have been in dispute. Matthew shortens Mark's narrative, as almost invariably. Luke shows himself to be no mere copyist; in view of Mark's statement that after the demoniac's cure they found him "clothed," he supplies in his original description of the demoniac the statement which Mark does not have, that the man wore no clothes. Matthew and Luke again omit Jesus' command to the demon to come out of the man. Luke includes Jesus' question, "What is thy name?" But to make it plain that this question is addressed to the man and not to the demon, he changes Mark's statement, "for we are many," into his own editorial explanation, "for many demons had entered into him." Matthew and Luke are involved in a slight difficulty by their abbreviation of Mark. For while Mark makes those who have seen the cure of the demoniac tell their neighbors about him "and about the swine," Matthew and Luke omit this latter item. It therefore appears from Matthew and Luke that the Gadarenes requested Jesus to depart from their coasts lest their demoniacs should be cured; in Mark they asked him to depart because they did not wish their property destroyed. Luke's change of Mark's ὁ κύριος (Mk's vs. 19) into ὁ θεός, is not easily explained if Luke understood Mark to refer to Jesus by his ὁ κύριος. As the latter word, however, is ambiguous, and as Mark seems to use it more often than the other evangelists with reference to God, Luke _may_ have so understood his narrative here. But as the man went and told, not what God, but what Jesus, had done for him, Luke can hardly have so misunderstood