Mark 10 : 42

The Greek text as tokenised here carries a stray initial article Ὁ before the conjunction, attested in some manuscript layouts as a sentence-opening doublet. It has no counterpart in the Peshitta or Vulgate and represents a textual artefact rather than a substantive reading.

Greek opens with the coordinating pair Καὶ...δὲ, while the Vulgate renders only the adversative autem and the Peshitta folds the connective into the verb prefix ܘ- ('and') on ܘܩܪܐ. The three traditions thus distribute the discourse connective differently between conjunction and verb.

Greek uses an aorist middle participle προσκαλεσάμενος ('having summoned'), the Vulgate a present participle vocans, while the Peshitta employs a finite perfect ܘܩܪܐ ('and he called'). The Syriac converts the Greek participial subordination into paratactic finite coordination, a regular feature of Syriac narrative style.

Greek and Peshitta place the subject 'Jesus' after the verb (with Greek supplying the article ὁ), whereas the Vulgate fronts Jesus to clause-initial position; all three agree on the named subject.

Greek expresses the second-person plural synthetically in οἴδατε; the Vulgate likewise in Scitis. The Peshitta analytically separates the participle ܝܕܥܝܢ from the independent pronoun ܐܢܬܘܢ ('you know'), a standard Syriac periphrastic construction for the present tense.

Greek substantivises with article plus participle οἱ δοκοῦντες ('those who are accounted'); the Vulgate expands this into a demonstrative plus relative clause hi qui videntur; the Peshitta uses the relative particle plus passive participle ܕܡܣܬܒܪܝܢ. All convey 'those reputed/seeming', but each tradition selects a different syntactic vehicle.

Greek and Latin use the infinitive of rule (ἄρχειν / principari) governing the genitive 'of the Gentiles', whereas the Peshitta nominalises the idea with ܪܫܐ ('head, chief') in construct with ܕܥܡܡܐ ('of the peoples'), substituting a noun phrase for the Greek verbal complement.

Greek's compound κατακυριεύουσιν ('lord it over') and Latin dominantur convey forceful domination, while the Peshitta uses the nominal predicate ܡܪܝܗܘܢ ܐܢܘܢ ('are their lords/masters'), from root m-r-y, reframing the verbal act of domination as a static relationship of lordship.

Greek οἱ μεγάλοι αὐτῶν ('their great ones') and Latin principes eorum ('their chiefs') both render the magnates, while the Peshitta uses a single derived term ܘܪܘܪܒܢܝܗܘܢ ('and their nobles/magnates') prefixed with the connective, lexically distinct but semantically equivalent.

Greek uses the single compound verb κατεξουσιάζουσιν ('exercise authority over'); the Vulgate periphrastically renders potestatem habent ipsorum ('hold power over them'); the Peshitta uses the participial predicate ܫܠܝܛܝܢ ܥܠܝܗܘܢ ('are in authority over them'), from root sh-l-T. Each tradition expresses the exercise of authority through a structurally distinct construction.