Mark 1 : 9

Vulgate inserts a colon after 'factum est' to mark the temporal clause boundary, a punctuation convention absent in Greek and Syriac manuscript traditions of this period.

Greek uses prepositional phrase with demonstrative and article (ἐν ἐκείναις ταῖς ἡμέραις, dative plural feminine); Peshitta employs construct state with demonstrative suffix (ܒܝܘܡܬܐ ܗܢܘܢ, 'in-days those'); Vulgate mirrors Greek structure (in diebus illis) but without article, as Latin lacks definite articles.

Greek employs preposition + place-name + article + region (ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας, genitive of location); Peshitta uses construct chain (ܡܢ ܢܨܪܬ ܕܓܠܝܠܐ, 'from Nazareth of-Galilee'); Vulgate uses ablative of separation + genitive of region (a Nazareth Galilææ), omitting article as per Latin syntax.

Vulgate inserts second colon before the baptism clause, creating tripartite punctuation structure (temporal setting : Jesus' arrival : baptism event) not reflected in Greek or Syriac witnesses.

Greek uses conjunction + aorist passive indicative (καὶ ἐβαπτίσθη); Peshitta employs waw-consecutive + ethpeal stem (ܘܐܬܥܡܕ, passive reflexive); Vulgate expands with passive periphrastic (et baptizatus est), mirroring its treatment of the opening verb and reflecting Latin preference for compound passive forms.

Greek uses directional preposition εἰς ('into') with accusative article + river name, emphasizing motion into the water; Peshitta and Vulgate both use locative prepositions (ܒ / in) with the river name, emphasizing location rather than direction—a subtle but consistent difference in spatial conceptualization across traditions.

Greek places agent phrase after location (ὑπὸ Ἰωάννου following εἰς τὸν Ἰορδάνην); Vulgate inverts this order, placing agent before location (a Joanne in Jordane), likely for rhythmic or rhetorical emphasis; Peshitta follows Greek word order (ܡܢ ܝܘܚܢܢ after ܒܝܘܪܕܢܢ).