Mark 2 : 26

Greek ἐπὶ Ἀβιαθὰρ τοῦ ἀρχιερέως uses preposition ἐπί (in the time of) with genitive; Vulgate sub Abiathar principe sacerdotum employs sub with ablative; Peshitta uses temporal particle ܟܕ (when) with nominal phrase ܐܒܝܬܪ ܪܒ ܟܗܢܐ (Abiathar chief priest). The Syriac construction is more explicitly temporal, while Greek and Latin use spatial-temporal prepositions idiomatically.

Greek τοὺς ἄρτους τῆς προθέσεως (the loaves of the presentation) and Vulgate panes propositionis both use genitive constructions. Peshitta ܠܚܡܐ ܕܦܬܘܪܗ ܕܡܪܝܐ (bread of-table-his of-the-Lord) adds an explicit reference to 'the Lord' (ܕܡܪܝܐ) not present in Greek or Latin, making the divine ownership of the showbread more explicit through a double genitive chain.

Greek ἔφαγεν and Vulgate manducavit are simple third-person aorist/perfect forms. Peshitta ܐܟܠ ܗܘ adds the independent pronoun ܗܘ (he) for emphasis or clarity, a common Syriac stylistic feature when the subject might otherwise be ambiguous in context.

Greek εἰ μὴ τοὺς ἱερεῖς uses the conditional particle εἰ with negative μή and article + noun in accusative (exception clause). Vulgate nisi sacerdotibus employs nisi with dative. Peshitta ܐܠܐ ܐܢ ܠܟܗܢܐ uses ܐܠܐ ܐܢ (except if) with prepositional lamed marking the dative-like indirect object, a standard Syriac exceptive construction semantically equivalent to Greek and Latin.

Greek καὶ functions as an intensifying particle (even, also); Peshitta ܐܦ carries the same emphatic sense (also, even); Vulgate eis (to them) omits the emphatic particle but supplies the indirect object pronoun explicitly, achieving the same semantic force through different grammatical means.

Greek τοῖς σὺν αὐτῷ οὖσιν uses dative article + prepositional phrase + substantival participle (to-those with-him being). Vulgate eis qui cum eo erant employs dative pronoun + relative clause with imperfect verb. Peshitta ܠܐܝܠܝܢ ܕܥܡܗ ܗܘܘ uses prepositional lamed + relative pronoun + prepositional phrase + plural verb, structurally closer to Latin but with Semitic syntax. All three express identical meaning through tradition-specific participial or relative constructions.

Greek ends with semicolon (interrogative in context); Vulgate has explicit question mark; Peshitta lacks punctuation marker but the interrogative sense is carried by the opening ܐܝܟܢܐ (how), making the entire verse a rhetorical question across all three traditions despite differing punctuation conventions.