Mark 2 : 27

Greek ἔλεγεν and Latin dicebat are both imperfect, conveying durative or repeated speech ('he was saying'); the Syriac ܘܐܡܪ is a simple perfect ('and he said') fused with the conjunction, lacking the iterative nuance of the Greek imperfect.

The Vulgate separates the dative pronoun eis from the colon punctuation marking direct discourse; the Greek encodes the discourse boundary in the raised dot of αὐτοῖς·, while the Peshitta ܠܗܘܢ carries no such marker.

Greek articulates the subject (τὸ σάββατον) with the neuter article, and Syriac prefixes the relative/quotative particle ܕ to ܫܒܬܐ; Latin Sabbatum is anarthrous, as Latin lacks the definite article entirely.

Greek marks the accusative object with article plus noun (τὸν ἄνθρωπον); Syriac uses the compound noun ܒܪܢܫܐ ('son of man' = mankind), the standard Syriac lexeme for the human race; Latin hominem stands anarthrous in the accusative.

Greek ἐγένετο ('came to be') from γίνομαι is a general verb of becoming, rendered by Latin periphrastic perfect passive factum est ('was made'); the Syriac ܐܬܒܪܝܬ employs the Ethpe'el of b-r-y ('was created'), a stronger and more theologically loaded creation verb echoing Genesis (cf. בָּרָא).

Greek negates with the single particle οὐχ and Latin with non; the Syriac splits the negation across ܘܠܐ ('and not') plus the copula ܗܘܐ, supplying an explicit verb of being that the elliptical Greek and Latin clauses leave unexpressed.

Greek again articulates the subject (ὁ ἄνθρωπος); Syriac repeats ܒܪܢܫܐ, the collective term for humankind; Latin homo remains without an article per Latin morphology.