Mark 9 : 38

Greek φημί δέ ('was speaking now') is rendered by Peshitta ܐܡܪ ('said') and Vulgate Respondit ('answered'), both treating the verb as a simple response rather than an imperfect progressive. The Vulgate's choice of 'respondit' implies a more formal reply than the Greek imperfect suggests.

Greek λέγων ('saying') and Vulgate dicens are redundant participles following the main verb of speech; Peshitta omits this pleonastic construction, moving directly from subject to vocative.

Vulgate inserts a colon after 'dicens' to mark the beginning of direct speech, a punctuation convention absent in Greek and Syriac manuscripts.

Greek διδάσκαλε ('Teacher') is rendered by Peshitta ܪܒܝ (rabbi, 'my master') and Vulgate Magister ('Master/Teacher'), reflecting different honorific conventions: Syriac preserves the Semitic title, while Latin uses the standard pedagogical term.

Greek uses prepositional phrase ἐν τῷ ὀνόματί σου ('in the name of you') with article; Vulgate mirrors this structure (in nomine tuo); Peshitta employs the bound-state construction ܒܫܡܟ ('in-your-name'), a more compact Semitic idiom lacking the article.

Greek and Vulgate place the participle before the object (ἐκβάλλοντα δαιμόνια / ejicientem dæmonia, 'casting out demons'); Peshitta uses a relative clause with verb-object order ܕܡܦܩ ܫܐܕܐ ('who casts-out demons'), typical of Syriac relative constructions.

Greek uses relative pronoun ὃς with negated present tense οὐκ ἀκολουθεῖ ἡμῖν ('who does not follow us'); Vulgate mirrors this with qui non sequitur nos; Peshitta employs causal preposition ܥܠ ܕܠܐ ܢܩܦ ܠܢ ('because he does not follow us'), converting the relative clause into a causal construction.

Greek καὶ ἐκωλύομεν αὐτόν ('and we were forbidding him') and Vulgate et prohibuimus eum maintain verb-object order; Peshitta ܘܟܠܝܢܝܗܝ ('and-we-forbade-him') uses a single word with pronominal suffix, reflecting Syriac's agglutinative morphology.

Greek includes explanatory clause ὅτι οὐκ ἠκολούθει ἡμῖν ('because he was not following us'), repeating the reason for prohibition with imperfect tense. Both Peshitta and Vulgate omit this redundant clause, having already stated the reason in the previous relative/causal construction.