Mark 8 : 24

Greek καί and Latin Et open the clause paratactically; the Peshitta omits any coordinating conjunction here, beginning directly with the verb ܚܪ, a stylistic preference for asyndeton common in Syriac narrative.

Greek ἀναβλέψας ('having looked up', with the prefix ἀνα- denoting upward gaze, fitting the healing of the blind man) and Latin aspiciens both render a participial 'looking'; the Peshitta ܚܪ (root kh-w-r, 'to gaze/stare intently') lacks the directional 'up' component and uses a finite verb rather than a participle.

Greek ἔλεγεν is an imperfect ('he was saying'); the Peshitta ܘܐܡܪ uses a coordinated finite verb with the conjunction prefixed; the Vulgate ait with explicit colon punctuation introduces direct speech, a construction the Greek and Syriac mark only lexically.

Greek βλέπω and Latin Video are simple first-person verbs; the Peshitta renders the periphrastic ܚܙܐ ܐܢܐ ('I-seeing I'), employing the enclitic pronoun ܐܢܐ as an obligatory subject marker with the participle, a normal Syriac construction lacking a separate equivalent in Greek or Latin.

Greek τοὺς ἀνθρώπους ('the men') and Latin homines are simple plural nouns; the Peshitta uses the construct phrase ܒܢܝ ܐܢܫܐ ('sons of men'), a Semitic idiom for 'human beings' that introduces the additional lexeme ܒܢܝ without changing the sense.

Greek includes the conjunction ὅτι ('that/for') introducing the content of perception; neither the Peshitta nor the Vulgate transmit a corresponding particle, instead joining the comparison directly, which streamlines the syntax.

Greek δένδρα and Latin arbores are plural ('trees'); the Peshitta ܐܝܠܢܐ, while morphologically singular in form, functions as a collective/generic for 'trees', a typical Syriac usage that does not differ in meaning.

Greek redundantly repeats the act of seeing with ὁρῶ ('I see [them]'), a feature of the original's somewhat halting first-person report; both the Peshitta and Vulgate omit this second verb of perception, retaining only the single verb earlier in the clause.