Mark 5 : 19

Greek introduces the subject explicitly with the articular nominative ὁ … Ἰησοῦς and the compound connective καὶ … δέ; the Vulgate retains only the connective et, leaving Iesus implicit, while the Peshitta omits both the connective contrast and any explicit naming of Jesus, relying on the verb's pronominal suffix.

Greek ἀφῆκεν ('permit, allow') is rendered by Syriac ܫܒܩܗ (root sh-b-q, 'to leave, permit') with attached object suffix; the Vulgate uses admisit ('admit, receive'), a slightly different lexical nuance that frames the refusal as not admitting the man to the company rather than not permitting his request.

The Greek and Latin express the object pronoun separately (αὐτόν / eum), whereas the Peshitta encodes it as a pronominal suffix on the verb ܫܒܩܗ, hence the shared index with the verb.

The dative αὐτῷ and Syriac ܠܗ correspond to Latin illi; the Vulgate additionally carries an explicit colon (token 7) marking the onset of direct speech, a punctuation feature absent from the unpointed Syriac and editorial in the Greek.

Greek εἰς τὸν οἶκόν σου and Latin in domum tuam are analytic phrases with preposition, article/noun and possessive; the Peshitta compresses the whole expression into the single inflected form ܠܒܝܬܟ (preposition l- + 'house' + 2ms suffix), a typical Syriac synthetic construction.

Greek ἀπάγγειλον ('announce, report') and Latin annuntia render the Syriac ܘܐܫܬܥܐ (root sh-th-e, 'to narrate, recount'), an ethpaal whose connective ܘ also covers the preceding 'and'; the Syriac verb carries a more narrative 'tell the story' nuance than the simple 'report' of the Greek and Latin.

Greek correlative ὅσα ('how much, as many things as') and Latin quanta express quantity, whereas the Peshitta uses the indefinite ܡܕܡ ('something, that which') plus the following relative, shifting the nuance from quantitative scope to a generic 'that which.'

All three name the Lord (ὁ κύριος / ܡܪܝܐ / Dominus); the Syriac ܡܪܝܐ is the sacral form reserved for the divine Lord, and its word order places the subject after the verb, unlike the Greek and Latin which front it relative to the verb differently.

Greek uses the perfect πεποίηκεν ('has done'), stressing the abiding result, while the Syriac ܕܥܒܕ and Latin subjunctive fecerit present the act as a simple/subordinated completed deed within the indirect 'tell what …' clause.

Greek ἠλέησεν (aorist active 'had mercy') is matched by the Syriac reflexive/passive ܕܐܬܪܚܡ (ethpeel of r-kh-m, 'showed compassion'), the connective ܘ of which also bears the conjunction; the Vulgate uses a periphrastic perfect subjunctive misertus sit reflecting the deponent miserer.