Mark 5 : 26

Peshitta uses the relative pronoun ܐܝܕܐ ('who') where Greek and Latin employ the conjunction καὶ/et ('and'), creating a relative clause construction rather than a coordinate clause. This is a typical Syriac syntactic preference for subordination over coordination in participial chains.

Greek places the adverb πολλὰ before the participle παθοῦσα; Vulgate reverses this to multa perpessa with the pluperfect fuerat added for temporal clarity; Peshitta follows Greek word order with ܕܣܓܝ ܣܒܠܬ. The Vulgate's pluperfect construction emphasizes anteriority within the narrative sequence.

Greek ὑπὸ πολλῶν ἰατρῶν ('under many physicians') uses the preposition ὑπό with genitive to denote agency. Peshitta substitutes ܡܢ ܐܣܘܬܐ ܣܓܝܐܐ ('from many healings/treatments'), shifting focus from the physicians themselves to the medical treatments received. Vulgate a compluribus medicis mirrors the Greek construction with ablative of agent.

Greek μηδὲν ὠφεληθεῖσα ('having benefited nothing') uses the passive aorist participle of ὠφελέω. Peshitta ܘܡܕܡ ܠܐ ܐܬܥܕܪܬ ('and nothing was she helped') employs the Ethpael of ܥܕܪ with explicit negation. Vulgate nec quidquam profecerat ('nor had she profited anything') uses the pluperfect active, maintaining temporal consistency with the earlier fuerat perpessa.

Peshitta adds the emphatic particle ܐܦ ('even, also') alongside ܐܠܐ ('but'), creating ܐܠܐ ܐܦ ('but even'), which intensifies the adversative contrast beyond Greek ἀλλὰ μᾶλλον and Latin sed magis. This double-particle construction is a Syriac rhetorical intensification.

Greek uses the prepositional phrase εἰς τὸ χεῖρον with the participle ἐλθοῦσα ('having come into the worse'), expressing deterioration through motion metaphor. Peshitta employs the adverb ܝܬܝܪܐܝܬ ('exceedingly, more') with the Ethpaal verb ܐܬܐܠܨܬ ('she was afflicted'), focusing on intensification of suffering rather than directional change. Vulgate magis deterius habebat ('she had it more badly') uses a comparative adverb with imperfect tense, eliminating the motion metaphor entirely.

Vulgate concludes the verse with a colon, marking the end of the background description before the main narrative action resumes. Greek uses a comma; Peshitta has no explicit punctuation marker in the manuscript tradition.