Mark; and Luke's change may be due to his feeling that Jesus did not call himself κύριος. This indeed seems to be the only place where Mark puts this self-designation into the mouth of Jesus. Matthew and Luke seem consistently to avoid it. THE DAUGHTER OF JAIRUS AND THE WOMAN WITH THE ISSUE OF BLOOD (Mk v, 21-43; Mt ix, 18-26; Lk viii, 40-56) This curious insertion of one miracle within another might be held to be enough in itself to prove the literary dependence of the three synoptists. Luke's change of Mark's vs. 23 is explained by the anacoluthon in Mark. Matthew and Luke naturally avoid Mark's θυγάτριον. Their substitution of the "tassel of his garment" for "his garment" is unusual, since it seems to indicate their closer definition of the kind of cloak worn by Jesus. The change may serve to heighten the appearance of reverence in the woman. Luke substitutes παραχρῆμα for Mark's εὐθὺς; the latter is Mark's uniform word for "immediately," used by him forty-one times against Matthew's eighteen and Luke's seven; the former is Luke's favorite word, being used ten times by him, twice by Matthew, and never by Mark. Matthew and Luke omit the question of the disciples to Jesus, "Sayest thou, Who touched me?" as possibly implying lack of respect upon their part. They also omit Mark's parenthetical statement that John was the brother of James; this had been mentioned often enough already. Luke's abbreviation of Mark involves him in the difficulty of saying that Jesus allowed nobody to go _into the house_ with him, except the three disciples and the parents of the child, whereas Mark expressly says that he allowed only those to go with him _into the death chamber_. Matthew, not mentioning the death chamber, has a reminiscence of it in his participle εἰσελθὼν, coming as it does after the ἐλθὼν εἰς τὴν οἰκίαν of his previous verse. In this story also Luke has read Mark thru carefully; and finding that Mark inserts "she was twelve years old" after the statement that she arose and walked, prefers to put this into the more appropriate place as part of the introductory narrative; he is thus enabled at the same time to make the connection in the latter part of the story much better by saying that as soon as the girl sat up Jesus commanded her parents to give her something to eat; a command which in Mark follows only after several other items. Luke thus makes the giving of food to the girl a part of the means used for her recovery. THE INITIAL PREACHING IN NAZARETH (Mk vi, 1-6; Mt xiii, 53-58; Lk iv, 16-30)