Mark 1 : 22

The Peshitta omits the initial conjunction καὶ / Et, beginning directly with the verb ܘܬܡܝܗܝܢ (which incorporates the conjunction within the verbal form). This represents a stylistic difference in how Syriac handles clause connection through verbal morphology rather than separate conjunctions.

Greek employs the preposition ἐπὶ with dative article and noun (ἐπὶ τῇ διδαχῇ αὐτοῦ); Vulgate mirrors this with super + ablative (super doctrina ejus); Syriac uses a single bound form ܒܝܘܠܦܢܗ ('at-his-teaching') with the pronominal suffix, a typical Semitic compression of the prepositional phrase.

The Vulgate inserts a colon to mark the clause boundary before the explanatory γὰρ clause, a punctuation convention absent in the Greek and Peshitta manuscript traditions.

Greek places the causal particle γὰρ in second position (ἦν γὰρ διδάσκων αὐτοὺς); Syriac fronts the participle before the auxiliary and particle (ܡܠܦ ܗܘܐ ܠܗܘܢ ܓܝܪ); Vulgate follows Greek word order (erat enim docens eos). The semantic content is identical, but Syriac exhibits typical VSO preference.

Greek uses a comparative particle with accusative noun and present participle (ὡς ἐξουσίαν ἔχων, 'as having authority'); Vulgate mirrors this with quasi + accusative and present participle (quasi potestatem habens); Syriac employs a simpler construction with ܐܝܟ + adjective ܡܫܠܛܐ ('as one-having-authority'), using a single lexeme where Greek and Latin use a noun-verb phrase.

Greek and Vulgate use the simple plural noun with article (οἱ γραμματεῖς / scribæ, 'the scribes'); Peshitta reads ܣܦܪܝܗܘܢ ('their scribes') with a third-person plural possessive suffix, specifying the scribes as belonging to the audience's community. This addition clarifies the referent and may reflect a Syriac interpretive tradition emphasizing the scribes' relationship to the Jewish listeners.