Mark 9 : 12

Greek has the articular subject ὁ δέ ('but he') plus the aoristic participle ἀποκριθείς ('answering'); the Vulgate renders this with the relative-pronoun subject Qui and respondens, while the Peshitta drops the participle of answering entirely (see following group). The Latin Qui ('who') reflects a typical Vulgate connective device replacing the Greek δέ.

Greek ἔφη (imperfect of φημί) and Latin ait both denote the act of speaking; the Peshitta ܐܡܪ likewise renders 'said', but in Syriac it stands as the sole verb of speaking, the answering-participle of the Greek having been suppressed as redundant.

Greek uses the aorist participle ἐλθών ('having come'); the Peshitta employs a finite perfect ܐܬܐ ('came'), while the Vulgate renders a temporal clause cum venerit ('when he shall have come'), introducing a future-perfect nuance absent from the Greek participle.

Greek ἀποκαθιστάνει is a present indicative ('restores'); the Vulgate restituet is future ('will restore'), and the Peshitta ܢܬܩܢ is an imperfect/future ('will set in order'). The Greek gnomic present is thus rendered as a future in both versions, and the Syriac word order places the object before the verb.

Greek πάντα ('all things') follows its verb; the Peshitta ܕܟܠܡܕܡ ('everything') precedes the verb ܢܬܩܢ, a normal Syriac fronting. The Vulgate omnia matches the Greek order, and the Latin colon (idx 11) corresponds to the Greek raised stop after πάντα·.

The Greek articular phrase τὸν υἱὸν τοῦ ἀνθρώπου is rendered by the Latin anarthrous Filium hominis (Latin lacking the article) and by the Syriac construct chain ܒܪܗ ܕܐܢܫܐ ('the Son of man'), where the Semitic idiom underlying the Greek title surfaces most transparently.

Greek ἐξουδενηθῇ ('be set at naught, treated with contempt') is matched by the Vulgate contemnatur ('be despised'); the Peshitta ܘܢܣܬܠܐ derives from a root denoting rejection/abhorrence ('be rejected'), a near-synonymous but distinct lexical choice that includes the conjunction 'and' prefixed.