Mark 10 : 32

Greek and Vulgate place the copula first (Ἦσαν δὲ / Erant autem), while Peshitta places the auxiliary ܗܘܘ after the participle ܣܠܩܝܢ, reflecting typical Syriac periphrastic construction with the participle preceding the auxiliary.

Greek uses prepositional phrase with article (ἐν τῇ ὁδῷ), Vulgate mirrors this (in via), while Peshitta employs the preposition ܒ with definite state noun ܒܐܘܪܚܐ without separate article, as Syriac marks definiteness morphologically rather than with a free-standing article.

Vulgate inserts a colon after Jerosolymam, creating a stronger pause than the Greek comma, while Peshitta continues without punctuation. This reflects Latin rhetorical preference for marking major clause boundaries more explicitly than either Greek or Syriac.

Greek places the subject ὁ Ἰησοῦς after the verb and participle (ἦν προάγων αὐτοὺς ὁ Ἰησοῦς), Vulgate follows similar order (præcedebat illos Jesus), while Peshitta fronts the subject pronoun and name (ܗܘ ܝܫܘܥ) before the verb ܩܕܝܡ ܗܘܐ, reflecting Syriac preference for subject-initial clauses in narrative.

Vulgate again inserts a colon after stupebant, creating a tripartite structure with three major pauses, while Greek uses a semicolon and Peshitta continues with coordinating ܘ. The Vulgate's punctuation emphasizes the three distinct reactions (going up, being amazed, being afraid) as separate rhetorical units.

Greek uses article + δὲ + participle (οἱ δὲ ἀκολουθοῦντες) to mark a new subject, Vulgate uses coordinating et + participle (et sequentes), while Peshitta employs a full periphrastic construction with temporal ܟܕ and auxiliary verbs (ܘܐܙܠܝܢ ܗܘܘ ܒܬܪܗ ܟܕ), making the continuous action more explicit.

Greek and Vulgate include the adverb πάλιν / iterum ('again'), referencing earlier passion predictions (Mark 8:31, 9:31), while Peshitta omits this temporal marker. The omission may reflect a Syriac tendency to avoid redundancy when context makes the repetition clear.

Greek uses article + numeral (τοὺς δώδεκα) as a substantive, Vulgate uses bare numeral duodecim, while Peshitta employs a possessive suffix construction ܠܬܪܥܣܪܬܗ ('to his twelve'), making the relationship to Jesus more explicit through the pronominal suffix.

Greek uses articular participle construction (τὰ μέλλοντα αὐτῷ συμβαίνειν), Vulgate employs relative clause with subjunctive (quæ essent ei eventura), while Peshitta uses indefinite pronoun ܡܕܡ ('something') with relative particle ܕ and active participle (ܡܕܡ ܕܥܬܝܕ ܕܢܗܘܐ ܠܗ). All three express futurity but through different syntactic strategies: Greek through μέλλω + infinitive, Latin through periphrastic subjunctive, Syriac through ܥܬܝܕ + infinitive.