Mark 1 : 38

The Greek and Latin open with the connective καί / Et, continuing the narrative chain; the Peshitta omits the initial conjunction, beginning directly with the verb of speaking, a common Syriac stylistic preference at clause boundaries.

Greek λέγει is a vivid historic present ('he says'), whereas the Vulgate ait and the Peshitta ܐܡܪ render the action with past/perfective force, smoothing the narrative tense in accordance with the target idiom.

Greek ἄγωμεν and Latin Eamus are hortatory subjunctives ('let us go'); the Peshitta ܗܠܟܘ derives from the root h-l-k ('to walk/go') and is here an imperative plural, a lexically distinct verb of motion conveying the same exhortation.

Greek uses the single compound noun κωμοπόλεις ('village-towns') qualified by the participle ἐχομένας ('neighbouring'); the Vulgate splits this into a coordinated pair, proximos vicos et civitates ('neighbouring villages and towns'), and the Peshitta likewise expands into ܠܩܘܪܝܐ ܘܠܡܕܝܢܬܐ ('to the villages and to the cities'), both versions resolving the rare Greek hapax into a familiar binary.

The purpose clause is marked by ἵνα in Greek and ut in Latin; the Peshitta encodes purpose through the prefixed particle on ܕܐܦ ('that also'), folding the conjunction into the following word rather than supplying a discrete particle.

Greek ἐξῆλθον ('I have come forth/out') is a compound emphasising departure from a point of origin; the Vulgate veni ('I have come') and the Peshitta ܐܬܝܬ (root a-th-y, 'to come') render the simple verb of arrival, losing the directional prefix ἐξ- present in the Greek.