Mark 10 : 52

Greek employs a double conjunction καὶ ὁ δέ ('and … but/now') for narrative transition; Peshitta uses simple waw-conjunction ܘ; Vulgate inserts adversative autem ('however'), a stylistic preference in Latin narrative prose.

Greek places Ἰησοῦς after the conjunctions; Peshitta and Vulgate front the subject name (ܝܫܘܥ / Jesus) immediately after the conjunction, reflecting VSO vs. SVO word-order preferences.

Vulgate inserts a colon after illi to mark direct speech, a Latin scribal convention absent in Greek and Syriac manuscripts which rely on context or lectional marks.

Greek ὕπαγε ('go') and Vulgate Vade are present; Peshitta omits this imperative entirely, proceeding directly to the faith-statement, possibly viewing the command as redundant after the healing declaration.

Greek uses perfect active σέσωκέν σε ('has saved/healed you'); Vulgate employs perfect active fecit with accusative + adjective (te salvum fecit, 'made you whole'); Peshitta uses simple perfect ܐܚܝܬܟ ('healed you'). All convey completed action but via different syntactic frames.

Greek ἀνέβλεψεν ('he looked up / received sight') is a single aorist verb; Vulgate vidit mirrors this with simple perfect; Peshitta uses ethpeal ܐܬܚܙܝ ܠܗ ('it was seen to him'), a passive/reflexive construction typical of Syriac for sensory verbs, with dative pronoun ܠܗ marking the experiencer.

Greek ἠκολούθει is imperfect ('was following'), suggesting durative action; Vulgate sequebatur is also imperfect; Peshitta ܘܐܙܠ ܗܘܐ ('and he was going') uses periphrastic perfect with ܗܘܐ, which can denote either completed or ongoing past action depending on context—here likely durative but morphologically distinct.

Greek includes both the pronoun αὐτῷ ('him') and the explicit name Ἰησοῦ in dative, creating a double reference (possibly a scribal gloss or emphasis); Vulgate retains only the pronoun eum; Peshitta omits both, leaving the object of 'following' implicit—a common Syriac ellipsis when the antecedent is clear from context.