Mark 5 : 30

The Peshitta employs the postpositive particle ܕܝܢ ('but, then') as a discourse connective, placing it after the subject in a manner typical of Syriac narrative style, whereas Greek opens with the coordinating καί and Latin with Et; the Syriac construction shifts the connective's syntactic position without altering the sense.

Greek attaches the definite article ὁ to Ἰησοῦς (a normal feature of Greek proper nouns); neither the anarthrous Syriac ܝܫܘܥ nor the Latin Jesus marks definiteness, reflecting the absence of an article in those languages. The Peshitta also fronts the name to clause-initial position.

Greek uses the aorist participle ἐπιγνοὺς ('having perceived/recognised', from the intensive compound ἐπιγινώσκω), and Latin matches with the present participle cognoscens; Syriac renders with a finite perfect ܝܕܥ ('he knew'), a construction shift from participle to finite verb characteristic of Syriac narrative aspect.

Greek ἐν ἑαυτῷ and Latin in semetipso render the reflexive prepositional phrase analytically; Syriac compresses this into the single inflected form ܒܢܦܫܗ ('in his soul/self'), where the preposition, the noun ܢܦܫܐ ('soul, self') and the pronominal suffix are fused — a synthetic idiom semantically equivalent to the reflexive.

Greek casts 'the power going forth from him' as an articular noun + attributive aorist participle (τὴν...δύναμιν ἐξελθοῦσαν); Latin renders it with a relative clause (virtutem quæ exierat de illo), and Syriac uses a subordinate clause ܕܚܝܠܐ ܢܦܩ ܡܢܗ ('that power went out from him') with the relative particle prefixed — three distinct syntactic constructions expressing the same proposition.

Greek ἐπιστραφεὶς and Latin conversus are passive/middle participles ('having turned'); Syriac ܘܐܬܦܢܝ is a finite Ethpaʿel perfect coordinated with ܘ ('and he turned'), again preferring finite paratactic narration over the Greek and Latin participial subordination.

Greek uses ἐν + dative (ἐν τῷ ὄχλῳ, lit. 'in the crowd'); Latin and Syriac both render directionally with 'to the crowd' (ad turbam / ܠܘܬ ܟܢܫܐ), construing the turning as motion toward rather than the Greek locative within the throng. The Syriac noun ܟܢܫܐ derives from the root k-n-sh ('to gather').

Greek ἥψατο (middle of ἅπτω, 'touched', governing the genitive) and Latin tetigit denote direct contact; Syriac ܩܪܒ (root q-r-b, 'to draw near, approach, touch') carries a slightly broader semantic range of approach/contact, a cognate-but-different lexical choice consistent with the Hebrew קָרַב.

Greek expresses 'my garments' with the proclitic genitive pronoun μου standing apart from the noun; Latin uses the possessive adjective mea following vestimenta; Syriac fuses the first-person suffix into ܠܡܐܢܝ ('my garments'), with the object marker ܠ prefixed — three different morphosyntactic strategies for the possessive.

Greek τῶν ἱματίων is plural ('the garments') and articular, governed in the genitive by ἅπτω; Latin vestimenta is likewise plural. The Syriac ܡܐܢܐ ('garment, vessel, instrument') is here singular in form within ܠܡܐܢܝ, a number difference reflecting Syriac preference; the noun is also conflated with the possessive treated in the previous group.