Mark 9 : 28

Greek uses coordinating conjunction καί ('and'), while Peshitta employs temporal particle ܟܕ ('when'), and Vulgate uses temporal cum ('when'). The Peshitta and Vulgate both shift to temporal framing, whereas Greek maintains narrative coordination.

Greek uses genitive absolute construction (εἰσελθόντος αὐτοῦ εἰς οἶκον); Vulgate mirrors this with cum + pluperfect subjunctive (cum introisset in domum); Peshitta employs finite verb ܥܠ ܠܒܝܬܐ ('he entered into the house') with different word order but equivalent meaning.

Peshitta explicitly names the subject ܝܫܘܥ ('Jesus') where Greek and Latin rely on pronominal reference (αὐτοῦ / implicit subject). This is a clarifying expansion typical of Syriac narrative style.

Greek places verb ἐπηρώτων after the adverbial phrase κατ᾽ ἰδίαν; Vulgate follows this order (secreto interrogabant eum); Peshitta fronts the verb ܫܐܠܘܗܝ before the adverb ܒܠܚܘܕܝܗܘܢ, reflecting typical Syriac VSO syntax.

Vulgate inserts a colon to mark the transition to direct discourse, a punctuation convention absent from Greek and Peshitta manuscript traditions.

Greek ὅτι functions as recitative marker introducing indirect question ('why'); Peshitta uses interrogative ܠܡܢܐ ('why'); Vulgate employs quare ('why'). All three introduce the disciples' question but with different grammatical strategies.

Greek uses aorist infinitive ἐκβαλεῖν with neuter pronoun αὐτό ('to cast it out'); Vulgate mirrors with infinitive ejicere and masculine pronoun eum (agreeing with spiritus understood); Peshitta employs infinitive construct ܠܡܦܩܘܬܗ with pronominal suffix. Gender difference reflects Latin's grammatical agreement with 'spirit' versus Greek's neuter reference to 'demon'.