Mark 12 : 26

Greek places the postpositive δέ after περί; Syriac ܕܝܢ and Latin autem both follow their respective nouns (ܡܝܬܐ / mortuis), reflecting standard postpositive placement in each language. Semantically equivalent.

Greek uses ὅτι + finite verb ἐγείρονται ('that they rise'); Latin mirrors this with quod resurgant (subjunctive); Syriac employs a participial construction ܕܩܝܡܝܢ ('who rise'), a relative clause without explicit conjunction. Functionally identical.

Greek ἐν τῇ βίβλῳ Μωϋσέως uses the articular noun βίβλῳ ('book'); Latin in libro Moysi mirrors this structure; Syriac ܒܟܬܒܐ ܕܡܘܫܐ uses the emphatic state ܟܬܒܐ, functionally equivalent to the Greek article. All three traditions attest the same prepositional phrase.

Greek ἐπὶ τοῦ βάτου ('at the [passage about the] bush') uses a prepositional phrase with article; Latin super rubum employs a simple prepositional phrase without article; Syriac ܡܢ ܣܢܝܐ ('from the bush') uses ܡܢ, indicating source or reference point. All three refer to the burning bush pericope (Exodus 3), but with different prepositional nuances.

Greek λέγων (present participle, 'saying') is omitted in the Peshitta but expanded in the Vulgate to inquiens + colon punctuation. The Vulgate's inquiens serves as an explicit quotation marker, while the Peshitta proceeds directly to the divine speech without a participle. This reflects Latin stylistic preference for formal quotation introductions.

The Peshitta doubles the first-person pronoun ܐܢܐ ܐܢܐ ('I, I' or 'I am I'), intensifying the divine self-identification beyond the Greek ἐγώ and Latin Ego. This may reflect Syriac liturgical or theological emphasis on the divine name formula, echoing Exodus 3:14.

Greek repeats the article ὁ θεὸς before each patriarch's name; Latin includes sum ('I am') after Ego, then uses Deus with each name; Syriac uses pronominal suffixes ܐܠܗܗ ('his God') attached to ܐܠܗܐ, a construction unavailable in Greek or Latin. All three affirm the triadic formula but with language-specific syntax.

Greek ends with a semicolon after Ἰακώβ; Vulgate uses a question mark after Jacob, explicitly marking the entire quotation as interrogative; Syriac lacks overt punctuation in the manuscript tradition but contextually functions as a question. The Vulgate's punctuation clarifies the rhetorical force of Jesus' citation.