Mark 10 : 47

Greek uses conjunction + aorist participle (καὶ ἀκούσας); Syriac employs a simple waw-consecutive perfect (ܘܫܡܥ); Vulgate expands with a relative pronoun + cum-temporal clause (Qui cum audisset), making the subject explicit and subordinating the hearing event.

Greek ὅτι and Vulgate quia introduce indirect discourse ('that Jesus…'); Peshitta omits the complementizer, using direct juxtaposition of ܫܡܥ with the following clause, a common Syriac construction for reported speech.

Greek uses the article + adjective (ὁ Ναζαρηνός, 'the Nazarene'); Syriac employs a third-person pronoun + adjective (ܗܘ ܢܨܪܝܐ, 'he [is] the Nazarene'), making the copula implicit; Vulgate uses the bare adjective Nazarenus without article, following Latin's articleless syntax.

Greek uses two infinitives coordinated by καί (κράζειν καὶ λέγειν, 'to cry out and to say'); Syriac employs two prefixed infinitives with lamadh (ܠܡܩܥܐ ܘܠܡܐܡܪ), each marked for purpose; Vulgate mirrors Greek with two infinitives joined by et (clamare et dicere), but adds a colon after dicere to introduce direct speech.

Vulgate inserts a colon (:) to formally mark the transition to direct discourse; neither Greek nor Syriac manuscripts employ such punctuation, relying instead on syntactic cues (Greek uses a raised dot or no mark; Syriac uses spacing or context).

Greek places the vocative Ἰησοῦ after the title (ὁ υἱὲ Δαυὶδ Ἰησοῦ, 'O Son of David, Jesus'); Syriac omits the name entirely in the vocative, using only ܒܪܗ ܕܕܘܝܕ ('Son of David'); Vulgate repositions the name before the title (Jesu fili David), following Latin rhetorical conventions for direct address.

Greek uses aorist imperative + accusative pronoun (ἐλέησόν με, 'have mercy on me'); Syriac employs the ethpael imperative + prepositional phrase (ܐܬܪܚܡ ܥܠܝ, 'be merciful upon me'), reflecting Semitic idiom; Vulgate mirrors Greek with imperative + accusative (miserere mei), though mei is genitive, governed by the deponent verb miserere.