Mark 5 : 19

Greek explicitly names the subject Ἰησοῦς with article and contrastive particle δέ; both Peshitta and Vulgate omit the subject, relying on context from the preceding narrative to identify Jesus as the agent of the verb.

Vulgate inserts a colon after illi to mark direct discourse, a punctuation convention absent in Greek manuscripts and Peshitta tradition; the colon does not alter semantic content but reflects Latin scribal practice for introducing speech.

Greek uses prepositional phrase εἰς τὸν οἶκόν σου ('into the house of you') with article and accusative; Peshitta employs a single bound form ܠܒܝܬܟ ('to-your-house') with pronominal suffix; Vulgate in domum tuam mirrors Greek structure but without article, reflecting Latin's articleless grammar.

Greek πρὸς τοὺς σούς ('to your own [people]') uses possessive adjective σούς; Peshitta ܠܘܬ ܐܢܫܝܟ ('to your people') employs the noun ܐܢܫܝܟ ('your men/people'); Vulgate ad tuos uses substantivized possessive, semantically equivalent but syntactically distinct from Greek's article + possessive construction.

Greek ὅσα ('as much as', neuter plural correlative) is rendered by Peshitta ܡܕܡ ('what/that which', indefinite relative) and Vulgate quanta ('how great things', interrogative-relative); all three convey indefinite extent but with different syntactic categories reflecting each language's relative-clause system.

Greek places κύριος before the verb πεποίηκεν with dative σοι intervening ('the Lord for-you has-done'); Peshitta and Vulgate both position the subject after the verb (ܕܥܒܕ ܠܟ ܡܪܝܐ / tibi Dominus fecerit), reflecting Semitic and Latin preference for verb-initial clauses in relative constructions.

Greek καὶ ἠλέησέν σε uses aorist indicative ('and had-mercy-on you'); Peshitta ܘܕܐܬܪܚܡ ܥܠܝܟ employs a participial construction with ܕ ('and who-had-mercy on-you'); Vulgate et misertus sit tui uses perfect subjunctive in indirect discourse, a grammatical requirement of Latin subordination absent in Greek and Peshitta.