Mark 10 : 49

Greek and Latin render the action with an aorist/present participle (στάς / stans, 'having stopped, standing still'); the Peshitta uses a finite verb ܘܩܡ ('and he stood/stopped') prefixed with the conjunction, collapsing the participial circumstantial clause into a coordinate finite construction. The Syriac ܩܡ also carries the nuance of 'stopping' on the road as well as merely standing.

Greek εἶπεν ('said') is a verb of speaking introducing direct discourse, whereas the Peshitta ܘܦܩܕ (root p-q-d, 'commanded, ordered') and the Vulgate præcepit ('ordered') both use a verb of commanding. The Syriac and Latin agree against the Greek in construing an indirect command rather than reported speech.

Greek expresses the command as direct discourse with a 2nd-plural imperative plus object (φωνήσατε αὐτόν, 'call him!'); the Vulgate uses a passive infinitive complement (illum vocari, 'that he be called'); the Peshitta employs an imperfect with the subordinating particle ܕ- (ܕܢܩܪܘܢܝܗܝ, 'that they should call him'), an indirect-command construction agreeing in syntax with the Latin against the Greek's direct speech.

Greek φωνοῦσιν and Latin vocant are independent present-tense finite verbs ('they call'); the Peshitta fuses the conjunction and verb with a pronominal object suffix into a single form ܘܩܪܐܘܗܝ ('and they called him'), supplying the object pronoun morphologically rather than syntactically.

Greek θάρσει is a single present imperative ('take courage!'); the Peshitta ܐܬܠܒܒ is an Ethpaal reflexive of the root l-b-b ('be of good heart, embolden yourself'), an idiomatic Syriac formation built on 'heart'; the Vulgate renders the sense with a comparative adjective plus copula imperative (Animæquior esto, 'be more even-minded'). All three convey encouragement but through distinct morpho-syntactic strategies.