Mark 3 : 10

Greek uses the simple aorist ἐθεράπευσεν ('he healed'); the Peshitta renders this with a periphrastic past ܡܐܣܐ ܗܘܐ (participle + auxiliary ܗܘܐ), the characteristic Syriac construction for durative or iterative past action, here capturing the ongoing nature of the healing. The Vulgate similarly chooses the imperfect sanabat, agreeing with the Syriac aspectual nuance against the Greek punctiliar aorist.

Greek ὥστε introduces a result clause with a single conjunction; Latin renders it analytically as ita ut, the standard two-word consecutive construction. The Syriac ܥܕܡܐ ('until, to the point that') frames the result with a more spatial/temporal idiom but is functionally equivalent.

Greek purpose particle ἵνα is matched by Latin ut; the Syriac ܡܛܠ ('on account of, in order that') leans toward a causal-final sense but functions here as the purpose conjunction, a routine equivalence.

Greek ἅψωνται (from ἅπτω, 'to touch, lay hold of') and Latin tangerent agree on the sense of physical touch; the Syriac ܕܢܬܩܪܒܘܢ (from q-r-b, 'to draw near, approach') emphasises approaching/coming near rather than tactile contact, a slight semantic shift typical of the Peshitta's rendering of contact verbs.

The Greek relative clause ὅσοι εἶχον ('as many as had') and its Latin equivalent quotquot habebant specify the subset of those who pressed upon Jesus; the Peshitta omits this delimiting relative clause entirely, leaving the object of healing unspecified and thereby smoothing the syntax.

Greek μάστιγας (literally 'scourges, lashes,' idiomatically 'diseases, afflictions') and Latin plagas preserve the vivid metaphor of illness as a divine scourge; the Peshitta drops the noun along with its governing relative clause, consistent with its broader abbreviation of the verse's closing description.