Mark 1 : 27

Greek uses the present infinitive συζητεῖν within the consecutive clause; Latin matches with the imperfect subjunctive conquirerent; Syriac employs a periphrastic past with the auxiliary ܗܘܘ (ܘܒܥܝܢ ܗܘܘ, root b-ʿ-y/ʿ-y-n 'to seek, inquire'), reflecting its preference for finite paratactic constructions over Greek subordinate infinitives.

Greek πρὸς ἑαυτούς ('among themselves') and Latin inter se employ the reflexive; Syriac renders idiomatically with ܚܕ ܥܡ ܚܕ ('one with one'), the standard Aramaic distributive expression for reciprocity.

Greek τί ἐστιν τοῦτο ('what is this?') is matched by Latin Quidnam est hoc and Syriac ܕܡܢܐ ܗܝ ܗܕܐ; the Latin Quidnam adds the enclitic -nam for rhetorical emphasis, and Syriac supplies the copular pronoun ܗܝ where Greek uses the verb ἐστιν.

Greek τίς ἡ διδαχὴ ἡ καινὴ αὕτη uses the attributive article repetition (ἡ...ἡ) to bind 'new' to 'teaching'; Latin quænam doctrina hæc nova drops the article (lacking in Latin) and adds emphatic -nam; Syriac ܘܡܢܘ ܝܘܠܦܢܐ ܗܢܐ ܚܕܬܐ prefixes the connective ܘ- ('and who/what') and uses simple adjectival apposition for ܚܕܬܐ ('new').

Greek ὅτι κατ᾽ ἐξουσίαν and Latin quia in potestate use a conjunction plus prepositional phrase; Syriac condenses this into the single prepositional form ܕܒܫܘܠܛܢܐ ('that with authority'), the relative-cum-preposition ܕܒ- absorbing both the conjunction and the preposition.

Greek τοῖς πνεύμασιν τοῖς ἀκαθάρτοις is plural with doubled article, and Latin spiritibus immundis is likewise plural; the Syriac ܠܪܘܚܐ ܛܢܦܬܐ ('to the unclean spirit') stands as a collective singular, a common Syriac idiom whereby the singular noun denotes the class.

Greek ὑπακούουσιν (masc./common plural 'they obey') and Latin obediunt are general plurals; the Syriac ܡܫܬܡܥܢ (root sh-m-ʿ, feminine plural) agrees grammatically with the feminine collective ܪܘܚܐ ܛܢܦܬܐ, an internal concord absent from the Greek and Latin.