Mark 9 : 19

Greek opens with the articular-plus-particle construction ὁ δέ ('but he'), a typical narrative resumptive; the Vulgate renders this with the relative pronoun Qui, a Latin idiom for continuing the subject without an explicit antecedent. The Peshitta instead supplies the explicit subject ܝܫܘܥ (see following group), dispensing with any connective particle.

The Peshitta makes the subject explicit by naming ܝܫܘܥ ('Jesus'), whereas both the Greek and the Vulgate leave the subject implicit in the verb/pronoun. This is a characteristic Syriac tendency toward explicitation of unnamed referents.

Greek and Latin attest the plural dative/object αὐτοῖς / eis ('to them'), reflecting the disciples and crowd as addressees; the Peshitta has the singular ܠܗ ('to him'), narrowing the address to the boy's father and creating a substantive difference in the implied audience.

The Clementine Vulgate inserts an explicit colon before direct speech, a punctuation feature absent from the unpointed Greek and the Syriac token stream; it marks the transition into oratio recta.

Greek and Latin use a single privative adjective ἄπιστος / incredula ('unbelieving'); the Peshitta expresses the same notion analytically with ܕܠܐ ܡܗܝܡܢܐ ('without faith'), employing the negative particle plus the participle of h-y-m-n — a construction rather than a single lexeme, but semantically equivalent.

The Vulgate marks the first rhetorical question with an explicit interrogative point, rendering visible the interrogative force carried in Greek only by πότε and context; no corresponding mark appears in the Syriac stream.

Greek separates the verb ἀνέξομαι and its genitive complement ὑμῶν; the Peshitta fuses verb and object into a single inflected form ܐܣܝܒܪܟܘܢ ('I will bear with you', root s-b-r with 2mp object suffix), while the Vulgate inverts to object-verb order (vos patiar) — the same predication realised with three distinct syntactic strategies.

A second interrogative point in the Vulgate closes the doublet question 'how long shall I bear with you?'; this editorial punctuation has no counterpart in the Greek or Syriac token sequences.

Greek and Latin use the plural imperative φέρετε / afferte ('bring [ye]'), addressing the bystanders; the Peshitta ܐܝܬܐܘܗܝ (root a-th-a, with object suffix) here functions as the command 'bring him', encoding the object pronoun within the verb rather than as a separate accusative token.