Mark 12 : 35

Greek employs an aorist participle with article (ἀποκριθεὶς ὁ Ἰησοῦς) in a periphrastic construction; Peshitta and Vulgate use simple finite forms (ܥܢܐ ܝܫܘܥ / respondens Jesus), omitting the article as typical in both traditions.

Greek uses a present participle διδάσκων ('teaching') coordinated with the main verb; Peshitta employs a temporal clause with ܟܕ ܡܠܦ ('while teaching'); Vulgate uses a simple present participle docens—all semantically equivalent but syntactically distinct.

Greek and Vulgate mark the transition to direct discourse with a colon or semicolon after 'temple'; Peshitta integrates the question without explicit punctuation marker, reflecting typical Syriac discourse structure.

Greek places the verb λέγουσιν before the subject οἱ γραμματεῖς (verb-subject order); Peshitta and Vulgate both use subject-verb order (ܣܦܪܐ ܐܡܪܝܢ / scribæ dicunt), reflecting their respective syntactic norms.

Greek employs the conjunction ὅτι to introduce indirect discourse ('that the Christ is'); Peshitta and Vulgate use accusative-infinitive constructions (ܕܡܫܝܚܐ ܒܪܗ ܗܘ / Christum filium esse) without an explicit conjunction, a standard Latin and Syriac pattern for reported speech.

Greek uses genitive Δαυίδ directly after υἱὸς ('son of David'); Peshitta inserts the copula ܗܘ ('he is') to form a nominal sentence (ܒܪܗ ܗܘ ܕܕܘܝܕ, 'he is the son of David'); Vulgate uses accusative-infinitive esse with genitive David, reflecting Latin indirect discourse syntax.

Greek explicitly includes the copula ἐστιν at the end of the question; Peshitta incorporates the copula ܗܘ mid-clause (token 11); Vulgate places esse (token 13) within the accusative-infinitive construction—all three traditions attest the copula but position it according to their syntactic requirements.