Mark 10 : 51

The Greek opens with the connective καί, matched by Vulgate Et; the Peshitta omits the initial conjunction entirely, beginning directly with the verb ܐܡܪ ('he said'), a common Syriac stylistic preference for asyndetic narrative openings.

Greek ἀποκριθεὶς ('answering', aorist participle) is mirrored by Vulgate respondens, but the Peshitta has no equivalent of the 'answering' participle, collapsing the Semitic-style 'answered and said' double-verb idiom into the single verb ܐܡܪ.

The dative/benefactive 'to you' (σοι / ܠܟ / tibi) appears in all three, but the Syriac postpones it to follow the verb ܐܥܒܕ ('I shall do'), whereas Greek and Latin place it before the volitional verb, reflecting differing clitic-attachment conventions.

Greek θέλεις and Latin vis express 'you wish' synthetically in a single 2nd-person form; the Syriac renders the same with the participle ܨܒܐ plus the enclitic pronoun ܐܢܬ ('you are wishing'), the standard Syriac analytic present-tense construction.

Greek transliterates the Aramaic title as ραββουνι and Latin follows with Rabboni, both preserving the emphatic '-ouni/-oni' form ('my master'); the Peshitta gives the underlying Semitic ܪܒܝ (rabbi), the original term that the Greek and Latin merely transcribe.

Greek ἵνα ἀναβλέψω and Latin ut videam render the petition as a purpose/object clause with a finite verb introduced by ἵνα/ut; the Syriac uses the relative-particle prefixed verb ܕܐܚܙܐ ('that I may see'), employing the Syriac ܕ- subordinator. Note also that ἀναβλέπω specifically means 'recover sight' whereas the Syriac ܚܙܐ and Latin video denote generic 'see'.