Mark 12 : 29

Greek uses postpositive δέ with aorist passive ἀπεκρίθη; Peshitta employs simple active ܐܡܪ ('he said'); Vulgate inserts adversative autem with active respondit, stylistically emphasizing the response.

Greek places the article + subject (ὁ Ἰησοῦς) after the verb; Peshitta follows with bare ܝܫܘܥ post-verbally; Vulgate fronts Jesus as the emphatic subject before autem, a Latin stylistic preference.

Greek ὅτι introduces indirect discourse; Vulgate mirrors this with Quia; Peshitta omits any subordinating conjunction, employing asyndetic direct quotation typical of Syriac narrative style.

Vulgate inserts a colon after ei to mark the beginning of the quotation; neither Greek nor Peshitta manuscripts employ punctuation at this juncture.

Greek uses predicate adjective πρώτη with copula ἐστίν following; Peshitta employs ܩܕܡܝ ('first') as a fronted predicate without explicit copula; Vulgate primum agrees with Greek word order but omits the copula, relying on ellipsis.

Greek uses genitive partitive construction πασῶν τῶν ἐντολῶν ('of all the commandments'); Peshitta employs prepositional phrase ܡܢ ܟܠܗܘܢ ܦܘܩܕܢܐ ('from all commandments'); Vulgate uses genitive omnium mandatum, omitting the article and rendering the noun singular for collective sense.

Vulgate inserts est after mandatum to supply the elided copula from the Greek construction, then adds a colon to introduce the Shema quotation; Greek and Peshitta lack both.

Greek reads κύριος ὁ θεὸς ἡμῶν ('the Lord our God', first-person plural); Peshitta has ܡܪܝܐ ܐܠܗܢ ('the Lord our God', first-person plural suffix); Vulgate substitutes Dominus Deus tuus ('the Lord your God', second-person singular), harmonizing with the Deuteronomy 6:4 Vulgate tradition rather than the LXX reading preserved in Greek Mark.

Greek places the copula ἐστιν sentence-finally after εἷς; Peshitta uses enclitic ܗܘ post-positionally after ܚܕ; Vulgate fronts Deus before unus est, creating a chiastic emphasis on the divine name absent in the Semitic witnesses.