Mark 12 : 14

Greek connective καί is matched by Syriac postpositive ܕܝܢ ('but/now'), a mild adversative; the Vulgate transmits no connective here, subordinating the clause instead via the relative Qui.

Greek λέγουσιν ('they say') and Latin dicunt agree on a verb of speaking, but the Peshitta reads ܘܫܐܠܘܗܝ ('and they asked him', root sh-a-l), specifying interrogation and incorporating the pronominal object suffix — a slight lexical and syntactic divergence.

The dative pronoun αὐτῷ ('to him') is rendered by Latin ei plus colon; in Syriac the equivalent object is folded into the verbal suffix of ܘܫܐܠܘܗܝ rather than expressed as a separate token.

Greek perfect οἴδαμεν and Latin scimus carry the first-plural subject morphologically; the Peshitta expresses it analytically as participle plus enclitic pronoun ܝܕܥܝܢ ܚܢܢ, the normal Syriac construction for the present-tense first person plural.

Greek 'οὐ μέλει σοι περὶ οὐδενός' ('it is of no concern to you about anyone') and Latin 'non curas quemquam' both use an impersonal/transitive 'care' construction; the Peshitta idiom ܠܐ ܫܩܝܠ ܐܢܬ ܨܦܬܐ ܠܐܢܫ ('you do not take up the concern/anxiety for anyone', root sh-q-l with the noun ܨܦܬܐ) expresses the same notion through a different metaphor of 'lifting/bearing care'.

Greek εἰς πρόσωπον ἀνθρώπων ('to the face of men') is a Semitism for partiality; Latin in faciem hominum mirrors it closely, while the Peshitta ܒܦܪܨܘܦܐ ܕܒܢܝ ܐܢܫܐ ('on the face of the sons of men') adds the characteristic Semitic compound ܒܢܝ ('sons of'), a typical expansion of the idiom for 'humankind'.

Greek pairs the adversative ἀλλά with the prepositional phrase ἐπ᾽ ἀληθείας ('but in/according to truth'); Latin condenses this to sed in veritate; the Peshitta reads ܐܠܐ ܒܫܪܪܐ ('but in truth', root sh-r-r), omitting any separate equivalent of the Greek article τήν, which governs ὁδόν in the next clause.

Greek κῆνσον (a Latinism, census/poll-tax) and Latin tributum both denote the head-tax; the Peshitta paraphrases with two words ܟܣܦ ܪܫܐ ('money of the head', i.e. poll-money), making explicit the Roman capitation tax through a Semitic genitive compound.

Greek closes tersely with οὔ ('not?'). The Vulgate expands to 'non dabimus?' ('shall we not give?'), supplying a first-plural future verb. The Peshitta likewise reads ܠܐ ܢܬܠ ('shall we not give?', root y-h-b), and then repeats the entire phrase ܐܘ ܠܐ ܢܬܠ a second time — a doublet reflecting the deliberative force of the parallel question in Mark 12:14 / Luke 20:22.

The closing ܐܘ ܠܐ ܢܬܠ ('or shall we not give?') is a second occurrence absent from both the Greek and Latin witnesses, representing a Syriac rhetorical reduplication of the deliberative question that has no counterpart in NA28 or the Clementine Vulgate.