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 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 uses the imperfect ἔλεγεν ('he was saying', iterative/inceptive aspect) and Latin matches with the imperfect aiebat; Syriac ܘܐܡܪ is a coordinated perfect ('and he said'), losing the durative nuance of the Greek imperfect in favour of simple narrative sequence.

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.