Mark 10 : 52

Greek frames the subject with a pleonastic double connective καὶ ... δὲ plus article (καὶ ὁ δὲ Ἰησοῦς, a Markan stylistic redundancy); the Vulgate renders the postpositive δέ alone as Jesus autem, while the Peshitta collapses everything into a single waw-prefixed noun ܘܝܫܘܥ ('and Jesus'), dropping the article and second particle altogether.

All three attest the dative pronoun of address (αὐτῷ / ܠܗ / illi); the Vulgate additionally introduces an explicit colon to mark the onset of direct speech, a punctuation choice absent from the unpointed Greek and Syriac base texts.

Greek ὕπαγε ('go!', from ὑπάγω) and Latin Vade preserve the verb of departure, but the Peshitta reads ܚܙܝ ('see!', root kh-z-y), substituting an imperative of seeing for one of going — most likely an inner-Syriac assimilation to the immediately following motif of recovered sight, or a variant Vorlage reading ἀνάβλεψον.

Greek σέσωκέν σε (perfect 'has saved/healed you' + accusative pronoun) is matched by the periphrastic Latin te salvum fecit ('has made you whole'), while the Peshitta uses the single suffixed verb ܐܚܝܬܟ ('has given you life', root kh-y-th), whose semantic field of 'making alive/well' renders the salvific σῴζω idiomatically.

Greek καὶ εὐθὺς and Latin Et confestim render the conjunction and adverb as two words; the Peshitta fuses them into the single waw-prefixed ܘܡܚܕܐ ('and immediately'), a standard Syriac univerbation of the Markan characteristic εὐθύς.

Greek ἀνέβλεψεν ('he received sight') and Latin vidit ('he saw') describe the man's own recovered vision, whereas the Peshitta reads ܐܬܚܙܝ ܠܗ, an ethical-dative construction ('and it became visible to him' / 'sight came to him'), shifting the grammatical perspective from active recovery to perceptual experience.

Greek καὶ ἠκολούθει αὐτῷ Ἰησοῦ explicitly repeats the name 'Jesus' (dative, anarthrous) as the one followed, paralleled by Latin et sequebatur eum; the Peshitta uses the periphrastic imperfect ܘܐܙܠ ܗܘܐ ('and he was going') and omits both the object pronoun and the repeated divine name, lacking any equivalent to αὐτῷ Ἰησοῦ.

Greek ἐν τῇ ὁδῷ (preposition + article + noun) and Latin in via render 'on the way' analytically, while the Peshitta uses the single prefixed-preposition form ܒܐܘܪܚܐ; the Greek closes the pericope with a paragraph marker (¶) for which the other traditions have no graphic equivalent.