Mark 1 : 34

The Syriac ܘܐܣܝ fuses the conjunction ('and') with the verb ('he healed') in a single prefixed form, whereas Greek ἐθεράπευσεν and Latin curavit keep verb and conjunction discrete; the alignment overlap with index 0 reflects this morphological fusion.

Greek uses the idiomatic adverbial periphrasis κακῶς ἔχοντας ('being ill'); the Vulgate restructures this as a relative clause qui vexabantur ('who were afflicted'), and the Syriac employs an adverb plus a periphrastic passive participle with the auxiliary ܗܘܘ — three syntactically distinct but semantically equivalent constructions.

As at the verse opening, the Syriac ܘܕܝܘܐ prefixes the conjunction directly to the noun 'demons', whereas Greek καί and Latin et stand as independent coordinators; the difference is purely orthographic-morphological.

Greek ἤφιεν (imperfect of ἀφίημι) and Latin sinebat each render the durative 'was allowing' with a single verb, whereas the Syriac uses a periphrastic construction ܫܒܩ ܗܘܐ ('was leaving/permitting') with the auxiliary ܗܘܐ to express the same continuous past aspect.

The Syriac renders the infinitive 'to speak' with a finite subjunctive clause ܠܗܘܢ...ܕܢܡܠܠܘܢ ('that they should speak'), supplying an explicit dative pronoun ܠܗܘܢ ('to them') as an anticipatory object; Greek λαλεῖν and Latin loqui use the bare complementary infinitive.

Greek τὰ δαιμόνια repeats the noun 'the demons' as the explicit object of 'speak'; the Vulgate reduces this to the pronoun ea ('them'), while the Syriac retains the noun ܠܕܝܘܐ ('the demons') with the object marker — a divergence in nominal versus pronominal anaphora.

Greek ᾔδεισαν (pluperfect with present force 'they knew') and Latin sciebant (imperfect) render the cognition with a single verb, whereas the Syriac uses the periphrastic ܕܝܕܥܝܢ ܗܘܘ ('they were knowing') with the auxiliary ܗܘܘ to express durative past knowledge.

The Greek NA28 reads the predicate accusative-with-infinitive Χριστὸν εἶναι ('that he was the Christ'), making explicit the content of what the demons knew. Both the Peshitta and the Clementine Vulgate terminate the clause after 'they knew him', omitting the christological complement — a shorter reading the Vulgate shares with the Western and certain Alexandrian witnesses.