Mark 8 : 23

Greek uses the aorist participle ἐπιλαβόμενος ('having taken hold of') with the genitive object τῆς χειρός. The Vulgate renders this with an ablative absolute apprehensa manu, while the Peshitta employs a finite verb ܘܐܚܕ joined by waw plus the prepositional ܒܐܝܕܗ ('by his hand'), a typical Syriac paratactic resolution of the Greek participle.

The accusative object αὐτόν and Vulgate eum are expressed in the Peshitta as the enclitic pronominal suffix on ܘܐܦܩܗ ('and he led him out'), an inflectional rather than independent rendering of the pronoun.

Greek ἔξω governs the following genitive directly; the Vulgate uses the single preposition extra; the Peshitta employs the compound adverbial phrase ܠܒܪ ܡܢ ('outside from'), expanding the single Greek adverb into two tokens but without semantic difference.

Greek πτύσας ('having spit') and Vulgate exspuens are participles; the Peshitta resolves the participle into the finite verb ܘܪܩ coordinated by waw, consistent with its preference for paratactic clause structure over Greek hypotaxis.

Greek εἰς τὰ ὄμματα αὐτοῦ (with the rare poetic ὄμμα) and Vulgate in oculos ejus use the plural 'eyes'; the Peshitta ܒܥܝܢܘܗܝ likewise carries a plural suffix but compresses preposition, noun and possessive into a single inflected form.

Greek ἐπιθείς ('having laid on') and the Vulgate ablative absolute impositis are participial; the Peshitta again uses a coordinated finite verb ܘܣܡ ('and he placed'), continuing its paratactic chain.

Greek τὰς χεῖρας and Vulgate manibus are plural ('hands'); the Peshitta ܐܝܕܗ is singular with possessive suffix ('his hand'), a Syriac idiom in which the singular may stand collectively for the laying-on gesture.

Greek αὐτῷ (dative 'upon him') is the recipient of the hand-laying; the Vulgate adds the reflexive possessive suis ('his own [hands]') rather than rendering the indirect object, while the Peshitta absorbs the reference into the suffix of ܐܝܕܗ. The traditions diverge in how they distribute the pronominal information.

Greek ἐπηρώτα is imperfect ('he was questioning'), suggesting continuous or repeated inquiry; the Vulgate interrogavit is perfect and the Peshitta ܘܫܐܠܗ is a coordinated perfect, both flattening the durative nuance of the Greek imperfect.

Greek εἴ τι ('if anything') and Vulgate si quid preserve the indirect/conditional interrogative; the Peshitta ܕܡܢܐ ('what') reframes the question as a direct interrogative introduced by the relative-complementiser d-, a construction-level shift from conditional to direct question.

Greek βλέπεις is present indicative second person ('do you see?'); the Vulgate videret is imperfect subjunctive in indirect discourse following si; the Peshitta ܚܙܐ is a third-person/participial form fitting its direct-question framing. The mood and person reflect each tradition's differing syntactic embedding of the question.