Mark 3 : 4

Greek opens with the coordinating καί and Latin matches with Et, but the Peshitta employs the postpositive particle ܕܝܢ (idx 1) instead of a sentence-initial conjunction, reflecting Syriac discourse style which favours a contrastive connective here.

The Peshitta supplies both the connective ܕܝܢ and the adverb ܐܦ ('also') before the indirect object; neither the Greek nor the Vulgate attests an 'also' here, making this a Syriac stylistic expansion that softens the transition into the question.

Greek uses the articular dative plural τοῖς σάββασιν; the Peshitta ܒܫܒܬܐ and Vulgate sabbatis render it without distinguishing number, the Syriac with a prefixed preposition beth and the Latin with a bare ablative, all idiomatic equivalents for 'on the Sabbath'.

Greek separates the adjective ἀγαθόν from the infinitive ποιῆσαι, and the Peshitta likewise has ܠܡܥܒܕ ܕܛܒ ('to do that which is good') with a relative particle; the Vulgate compresses both into the single compound verb benefacere, a tighter Latin construction.

Greek uses the single compound verb κακοποιῆσαι ('to do evil') and the Peshitta the relative phrase ܕܒܝܫ ('that which is evil'); the Vulgate elliptically supplies only the adverb male and a question mark, omitting any repeated verb of doing, which is recoverable from benefacere.

All three render 'but they were silent': Greek uses the imperfect ἐσιώπων with the resumptive οἱ δέ, the Vulgate the imperfect tacebant with At illi, while the Peshitta forms a periphrastic past with the participle ܫܬܝܩܝܢ plus the auxiliary ܗܘܘ, a characteristic Syriac construction for durative past action.