Mark 1 : 44

Greek καὶ λέγει uses two words (conjunction + finite verb) while Syriac fuses both into the single prefixed form ܘܐܡܪ ('and-he-said'); the Vulgate matches the Greek with et dicit, retaining the present tense to mirror the vivid Greek narrative present.

Greek employs an emphatic double negation (μηδενὶ μηδὲν, 'to no one nothing'); Syriac renders with ܠܡܐ ('lest') + ܠܐܢܫ ('to anyone'), and the Vulgate compresses the whole to a single negative pronoun nemini ('to no one'), dropping the second negation as alien to Latin idiom.

Greek aorist subjunctive εἴπῃς and Latin perfect subjunctive dixeris both express the prohibition synthetically; Syriac uses an analytic construction with the participle ܐܡܪ plus the enclitic pronoun ܐܢܬ ('you'), a typical Syriac periphrastic verbal form.

Greek σεαυτὸν δεῖξον ('show yourself') is matched by Latin ostende te and by Syriac ܚܘܐ ܢܦܫܟ, where ܢܦܫܟ literally renders 'your soul/self' as the reflexive object, a standard Semitic reflexive idiom.

Greek καὶ προσένεγκε ('and offer') is rendered by Syriac ܘܩܪܒ; the Vulgate splits the conjunction and verb into et offer, an exact word-for-word correspondence.

Greek περὶ τοῦ καθαρισμοῦ σου ('concerning your cleansing') is matched by Latin pro emundatione tua; Syriac adds an explicit object ܩܘܪܒܢܐ ('an offering/sacrifice', cognate with ܩܪܒ) before ܚܠܦ ܬܕܟܝܬܟ, making the implied sacrificial object overt where the Greek and Latin leave it understood.

Greek uses the neuter plural relative pronoun ἃ ('the things which'); Syriac employs the adverbial relative ܐܝܟܢܐ ('according as/just as'), shifting from a relative-object construction to a comparative-manner clause, while the Vulgate quæ preserves the Greek relative.

Greek εἰς μαρτύριον αὐτοῖς ('for a testimony to them') is rendered analytically in three words, matched by Latin in testimonium illis; Syriac compresses the entire phrase into the single suffixed noun ܠܣܗܕܘܬܗܘܢ ('for-their-testimony'), incorporating preposition, noun, and possessive pronoun in one form.

The Clementine Vulgate inserts editorial colons after ei and after dixeris to mark the direct discourse; neither the Greek nor the Syriac base text transmits these as lexical tokens, they are scribal/editorial punctuation.