Mark 5 : 30

Greek Καὶ and Vulgate Et both function as simple conjunctions, while Peshitta omits an initial conjunction, beginning directly with the subject ܝܫܘܥ (Jesus). This is a stylistic difference reflecting Syriac narrative preference for asyndetic construction at clause boundaries.

Greek places the article and subject (ὁ Ἰησοῦς) after the adverb εὐθύς, while Peshitta and Vulgate position Jesus at the beginning of the clause. Peshitta further adds the contrastive particle ܕܝܢ (dēn, 'but/now') after the subject, a typical Syriac discourse marker absent from Greek and Latin.

Greek employs a complex participial construction: ἐπιγνοὺς ἐν ἑαυτῷ τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν (aorist participle + prepositional phrase + articular accusative + second aorist participle). Vulgate mirrors this with cognoscens virtutem quæ exierat de illo (present participle + relative clause). Peshitta simplifies to a finite verb sequence: ܝܕܥ ܒܢܦܫܗ ܕܚܝܠܐ ܢܦܩ ܡܢܗ ('he knew in himself that power went out from him'), using a ܕ-clause rather than participial modification. This represents a fundamental syntactic divergence in how the three traditions encode subordination.

Greek uses ἐπιστραφεὶς ἐν τῷ ὄχλῳ (aorist passive participle + ἐν + dative, 'having turned in the crowd'). Vulgate renders conversus ad turbam (perfect passive participle + ad + accusative, 'turned toward the crowd'), shifting the preposition from locative ἐν to directional ad. Peshitta employs ܘܐܬܦܢܝ ܠܘܬ ܟܢܫܐ (finite verb + ܠܘܬ + noun, 'and he turned toward the crowd'), using a coordinate finite verb rather than a participle and the preposition ܠܘܬ (toward), semantically closer to Latin ad than Greek ἐν.

Greek ἔλεγεν (imperfect, 'was saying') is followed by a raised dot in manuscripts, indicating direct speech. Vulgate aiebat : uses the imperfect of aio with a colon to mark the quotation. Peshitta ܘܐܡܪ (perfect, 'and he said') employs a simple waw-consecutive construction without explicit punctuation marker, relying on context to signal direct discourse.

Greek τίς μου ἥψατο τῶν ἱματίων ('Who touched my garments?') uses ἅπτω (G681, 'to touch') with genitive object τῶν ἱματίων. Vulgate Quis tetigit vestimenta mea mirrors this with tango + accusative. Peshitta ܡܢܘ ܩܪܒ ܠܡܐܢܝ ('Who approached/drew near to my garments?') substitutes ܩܪܒ (qreb, 'to approach, draw near') for the expected cognate of ἅπτω, representing a semantic shift from physical contact to spatial proximity, though the pragmatic meaning remains equivalent in context.