Mark 10 : 52

Greek employs a double conjunction καὶ ὁ δέ ('and … but/now') for narrative transition; Peshitta uses simple waw-conjunction ܘ; Vulgate inserts adversative autem ('however'), a stylistic preference in Latin narrative prose.

Greek places Ἰησοῦς after the conjunctions; Peshitta and Vulgate front the subject name (ܝܫܘܥ / Jesus) immediately after the conjunction, reflecting VSO vs. SVO word-order preferences.

Vulgate inserts a colon after illi to mark direct speech, a Latin scribal convention absent in Greek and Syriac manuscripts which rely on context or lectional marks.

Greek ὕπαγε ('go') and Vulgate Vade are present; Peshitta omits this imperative entirely, proceeding directly to the faith-statement, possibly viewing the command as redundant after the healing declaration.

Greek uses perfect active σέσωκέν σε ('has saved/healed you'); Vulgate employs perfect active fecit with accusative + adjective (te salvum fecit, 'made you whole'); Peshitta uses simple perfect ܐܚܝܬܟ ('healed you'). All convey completed action but via different syntactic frames.

Greek εὐθύς ('immediately') and Vulgate confestim ('at once') are close synonyms; Peshitta ܡܚܕܐ ('immediately') is cognate but the Syriac term can also mean 'suddenly', introducing slight semantic nuance.

Greek ἀνέβλεψεν ('he looked up / received sight') is a single aorist verb; Vulgate vidit mirrors this with simple perfect; Peshitta uses ethpeal ܐܬܚܙܝ ܠܗ ('it was seen to him'), a passive/reflexive construction typical of Syriac for sensory verbs, with dative pronoun ܠܗ marking the experiencer.

Greek includes both the pronoun αὐτῷ ('him') and the explicit name Ἰησοῦ in dative, creating a double reference (possibly a scribal gloss or emphasis); Vulgate retains only the pronoun eum; Peshitta omits both, leaving the object of 'following' implicit—a common Syriac ellipsis when the antecedent is clear from context.