Mark 10 : 46

Vulgate inserts a colon after Jericho to mark the narrative transition, creating a stronger pause than the Greek καί or Peshitta ܘܟܕ ('and when'), which maintain smoother narrative flow.

Peshitta explicitly names Jesus (ܝܫܘܥ) as the subject of departure, whereas Greek uses only the pronoun αὐτοῦ and Latin eo, both requiring contextual inference. This represents a typical Peshitta clarification strategy for narrative subjects.

Greek employs genitive absolute construction (τῶν μαθητῶν αὐτοῦ) with article and possessive pronoun; Latin mirrors this with genitive discipulis ejus; Peshitta uses a single compound form ܘܬܠܡܝܕܘܗܝ ('and his disciples') with pronominal suffix, a more compact Semitic construction.

Greek ὄχλου ἱκανοῦ ('considerable crowd') uses the adjective ἱκανός emphasizing sufficiency or adequacy; Latin plurima multitudine intensifies with 'very great multitude'; Peshitta ܟܢܫܐ ܣܓܝܐܐ ('great crowd') employs the standard Semitic adjective for 'many/much', semantically closer to Greek but less emphatic than Latin.

Greek places the patronymic construction ὁ υἱὸς Τιμαίου before the proper name Βαρτιμαῖος; Peshitta reverses this to ܛܝܡܝ ܒܪ-ܛܝܡܝ (Timay bar-Timay, 'Timay son of Timay'), placing the father's name first; Latin follows Greek word order with filius Timæi Bartimæus, though the Peshitta form suggests possible textual confusion or variant tradition regarding the name.

Peshitta omits the proper name Βαρτιμαῖος/Bartimæus entirely, retaining only the patronymic ܒܪ-ܛܝܡܝ ('son of Timay'). This may reflect either a different textual tradition or scribal simplification to avoid redundancy with the preceding patronymic formula.

Greek uses double article construction (ὁ τυφλὸς, 'the blind [one]') as substantival adjective; Latin cæcus stands alone as adjective modifying the subject; Peshitta ܣܡܝܐ employs the emphatic state functioning as definite adjective, syntactically parallel to Greek but morphologically distinct.

Greek προσαίτης ('beggar') appears before the verb ἐκάθητο; Latin mendicans appears after sedebat; Peshitta ܘܚܕܪ ('and begging') follows the verb ܝܬܒ ܗܘܐ, functioning as a participial complement. All three convey the same semantic content but with different syntactic positioning reflecting language-specific preferences.

Greek uses imperfect ἐκάθητο ('was sitting'); Latin employs imperfect sedebat; Peshitta uses periphrastic construction ܝܬܒ ܗܘܐ (perfect participle + auxiliary 'was'), a characteristic Syriac way of expressing past continuous aspect, semantically equivalent to Greek and Latin imperfects.

Greek παρὰ τὴν ὁδόν ('beside the road') uses preposition with accusative; Latin juxta viam employs juxta with accusative; Peshitta ܥܠ ܝܕ ܐܘܪܚܐ literally 'upon the hand of the road' uses the idiomatic Semitic construction with ܝܕ ('hand') meaning 'beside/at', a standard Syriac locative idiom not present in Greek or Latin.