Mark 5 : 19

Greek καὶ ὁ δὲ combines two conjunctions (καί + δέ) for contrastive continuation; Peshitta ܘܠܐ ('and not') merges the conjunction with the negation; Vulgate et non separates them, mirroring the Peshitta's semantic structure rather than the Greek's particle layering.

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 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.