EN He entered again into the synagogue, and there was a man there who had his hand withered.
ES Y OTRA vez entró en la sinagoga; y había allí un hombre que tenía una mano seca.
ZH-HANS 耶稣又进了会堂，在那里有一个人枯干了一只手。
ZH-HANT 耶穌又進了會堂，在那裏有一個人枯乾了一隻手。
The Peshitta explicitly names Jesus (ܝܫܘܥ) as the subject of the verb 'entered,' whereas both Greek and Latin leave the subject implicit from context. This represents a typical Syriac clarifying expansion for narrative continuity.
The Vulgate inserts a colon after 'synagogam' to mark a major syntactic break before the second clause. Neither Greek nor Peshitta manuscripts typically employ such mid-verse punctuation at this juncture.
Greek uses imperfect ἦν + adverb ἐκεῖ ('was there'); Peshitta employs the compound existential ܘܐܝܬ ܗܘܐ ܬܡܢ (wa-ʾīṯ hwā tammān, 'and there was there'), a standard Syriac periphrastic construction. Latin mirrors Greek structure with erat ibi. All three convey identical locative-existential semantics.
The Peshitta adds the numeral ܚܕ (ḥaḏ, 'one') after ܓܒܪܐ ('man'), yielding 'a certain man' or 'one man.' Greek ἄνθρωπος and Latin homo are anarthrous indefinites without numerical specification, though semantically equivalent.
Greek employs a participial construction with accusative object preceding the participle: ἐξηραμμένην ἔχων τὴν χεῖρα ('having the hand withered'). Latin preserves this with habens manum aridam. Peshitta uses a relative clause with adjective-first order: ܕܝܒܝܫܐ ܐܝܕܗ (d-yabīšā ʾīḏēh, 'whose hand [was] withered'), a typical Semitic attributive structure.