Mark 10 : 39

Greek frames the subject with article + δέ (οἱ δέ, 'and they'); Latin renders this with At illi ('but they'), foregrounding the adversative; Syriac has no explicit pronominal subject, the 3rd-plural being carried within the verb ܐܡܪܝܢ. The constructions are semantically equivalent.

Greek and Latin both place the connective adversative with the named subject (ὁ δὲ Ἰησοῦς / Jesus autem), Latin moving 'Jesus' to first position; Syriac fronts the verb ܐܡܪ before naming ܝܫܘܥ, a Semitic VSO ordering. Note the Peshitta lacks an explicit definite article on the name, normal for Syriac proper nouns.

The dative plural 'to them' is attested by all (αὐτοῖς / ܠܗܘܢ / eis); the Vulgate again inserts a colon before the quotation, an editorial feature absent in the Greek and Syriac base text.

Greek marks the protasis with article τὸ plus correlative particle μέν (anticipating an unstated δέ), and Latin preserves this with quidem; Syriac ܟܣܐ stands without any correlative marker, the Greek μέν...construction having no native Syriac equivalent and being routinely dropped.

Greek and Latin use a relative pronoun plus emphatic ἐγώ/ego with finite verb (ὃ ἐγὼ πίνω / quem ego bibo); Syriac collapses the relative into the proclitic ܕ- on ܕܫܬܐ with the independent pronoun ܐܢܐ, a syntactically distinct but equivalent relative construction.

The future 2nd-plural 'you will drink' is attested uniformly (πίεσθε / ܬܫܬܘܢ / bibetis); the Vulgate adds a semicolon dividing the two parallel clauses, an editorial punctuation choice.

Greek conjunction + article + noun (καὶ τὸ βάπτισμα) and Latin et baptismo render 'and the baptism'; Syriac compresses the conjunction into the proclitic ܘ- prefixed to ܡܥܡܘܕܝܬܐ, with no separate article, characteristic of Syriac morphology.

Greek and Latin again use relative pronoun + ἐγώ/ego + finite passive (ὃ ἐγὼ βαπτίζομαι / quo ego baptizor); Syriac uses the proclitic relative ܕ- on ܕܥܡܕ with independent ܐܢܐ. Note the Syriac root ʿ-m-d ('to stand/immerse') is the native term for baptism, distinct etymologically from the Greek loan βαπτίζω.

The future passive 2nd-plural 'you will be baptized' is attested by all (βαπτισθήσεσθε / ܬܥܡܕܘܢ / baptizabimini); the Vulgate closes with a colon anticipating the following verse, an editorial punctuation feature.