Mark 7 : 25

Greek places the participle ἀκούσασα ('having heard') before γάρ, while Peshitta and Vulgate position the verb after the conjunction. The Vulgate further subordinates with ut ('when/as'), creating a temporal clause rather than a participial construction, though the semantic content remains equivalent.

All three traditions attest 'woman' (γυνή / ܐܢܬܬܐ / Mulier), but word order differs: Vulgate places it sentence-initially for emphasis, Greek positions it after the temporal adverb and conjunction, and Peshitta adds the indefinite ܚܕܐ ('one, a certain') as a post-positive modifier, a typical Syriac construction for introducing new participants.

Greek employs a relative clause (ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον) with the feminine relative pronoun ἧς governing the entire construction. Vulgate mirrors this with cujus filia habebat spiritum immundum. Peshitta uses an existential construction (ܕܐܝܬ ܗܘܬ ܠܒܪܬܗ 'that there was to her daughter'), typical Syriac syntax for possession, followed by the noun phrase 'an unclean spirit.' All three convey identical propositional content through tradition-specific syntactic strategies.

Greek ἐλθοῦσα ('having come') is an aorist participle; Peshitta ܘܐܬܬ uses a perfect with waw-consecutive; Vulgate intravit ('she entered') employs a finite perfect indicative. The Vulgate's choice of intrare rather than venire may emphasize entry into Jesus' presence or the house, though contextually all three express the woman's approach.

Vulgate inserts the conjunction et ('and') to coordinate the two verbs intravit and procidit, creating a smoother Latin periodic structure. Neither Greek nor Peshitta employs a coordinating conjunction here; Greek uses asyndetic participle + finite verb, Peshitta uses waw-consecutive perfect forms without additional coordination.