Mark 2 : 10

The Peshitta omits the recitative ὅτι / quia, merging the content clause directly into the verb ܕܬܕܥܘܢ through the prefixed d-, which serves both as 'that' (purpose) and introduces the object clause—a characteristic Syriac economy of subordination.

Greek places ἐξουσίαν before ἔχει (accusative-verb order); Vulgate mirrors this with habet potestatem (verb-accusative); Peshitta uses the adjective ܫܠܝܛ (šallîṭ, 'having authority'), a participial construction that collapses noun and verb into a single lexeme, typical of Syriac preference for adjectival predicates over analytic verb phrases.

Greek uses the articular construction ὁ υἱὸς τοῦ ἀνθρώπου with double article; Vulgate omits articles (Filius hominis), following Latin's articleless syntax; Peshitta inserts the pronoun ܗܘ (hû, 'he') as copula before ܒܪܗ ܕܐܢܫܐ, a standard Syriac nominal-sentence structure requiring an explicit third-person pronoun where Greek and Latin use zero-copula or implied verb.

Greek places the prepositional phrase ἐπὶ τῆς γῆς after the infinitive ἀφιέναι ἁμαρτίας; Vulgate mirrors this with in terra following dimittendi peccata; Peshitta fronts ܒܐܪܥܐ (b-ar'â, 'on earth') before the infinitive ܠܡܫܒܩ ܚܛܗܐ, reflecting Syriac's tendency to position locative phrases earlier in the clause for topical emphasis.

Greek uses a colon after παραλυτικῷ, marking the speech as continuing; Vulgate encloses ait paralytico in parentheses, treating it as an editorial aside interrupting the purpose clause; Peshitta integrates ܠܡܫܪܝܐ (l-mšaryâ, 'to the paralytic') without punctuation break, maintaining syntactic continuity—these are stylistic choices in how to handle the anacoluthon inherent in Jesus' interrupted sentence.