Mark 5 : 15

Greek ἔρχονται and Latin veniunt are independent finite verbs ('they come'); the Syriac ܘܐܬܘ combines the conjunction and verb into a single perfect form ('and they came'), shifting from the Greek/Latin historic present to a narrative perfect, a routine Syriac tense preference.

The Vulgate inserts a colon after Jesum to mark a syntactic pause before the second clause; neither the Greek nor the Syriac carries equivalent punctuation here, this being a Latin editorial feature of the Clementine text.

Greek θεωροῦσιν ('they behold') and Latin vident render the act of seeing separately, while the Syriac ܘܚܙܐܘܗܝ fuses conjunction, verb, and a 3ms object suffix ('and they saw him'), incorporating the pronominal object that the Greek and Latin express through the following accusative article/pronoun.

Greek uses an articular participle τὸν δαιμονιζόμενον ('the one being demon-possessed'); Syriac employs a relative construction ܠܗܘ ܕܫܐܕܘܗܝ ('that one whose demons [were in him]'); Latin expands into a full relative clause with finite verb qui a dæmonio vexabatur ('who was afflicted by a demon'), each rendering the participle by a different syntactic device.

Greek lists the participles in the order seated–clothed–sound-minded (καθήμενον...ἱματισμένον...σωφρονοῦντα), matched by Latin sedentem, vestitum; the Syriac reorders to clothed–chastened–seated (ܠܒܝܫ ܘܡܢܟܦ ܘܝܬܒ), with ܟܕ introducing the circumstantial clause, a sequence variation without semantic loss.

Greek σωφρονοῦντα ('being of sound mind') is rendered by Latin sanæ mentis ('of healthy mind') as a genitive periphrasis, while the Syriac ܘܡܢܟܦ derives from the root n-k-p connoting modesty/sobriety ('and chastened/composed'), a culturally inflected lexical choice for mental restoration.

Greek τὸν ἐσχηκότα τὸν λεγιῶνα and Syriac ܗܘ ܕܐܝܬ ܗܘܐ ܒܗ ܠܓܝܘܢ both identify the man as the former host of the Legion; the Clementine Vulgate omits this entire relative clause, a substantive shortening of the verse in the Latin tradition.