Mark 5 : 12

Greek uses the aorist παρεκάλεσαν ('they begged'); Syriac ܘܒܥܝܢ ܗܘܘ employs a participle plus the auxiliary ܗܘܘ to form a periphrastic past durative ('they were beseeching'), while the Latin imperfect deprecabantur likewise renders an iterative/durative aspect — a stylistic divergence in aspect rather than meaning.

Greek attests πάντες ('all the demons'); both the Peshitta and the Vulgate omit any equivalent of 'all', reading simply 'the demons/spirits', a shorter text reflecting either a non-emphatic Vorlage or stylistic compression.

The participle of speaking (λέγοντες / ܘܐܡܪܝܢ / dicentes) is identical across traditions; the Vulgate additionally tokenises the colon introducing direct discourse as a separate punctuation mark.

Greek ἡμᾶς and Latin nos supply the explicit accusative object 'us'; the Syriac ܫܕܪܝܢ carries the object pronominally/implicitly within the imperative, a standard economy of Syriac that requires no separate accusative token.

Greek εἰς τοὺς χοίρους and Latin in porcos use the preposition 'into/unto' with the swine; Syriac ܥܠ ܗܢܘܢ ܚܙܝܪܐ employs ܥܠ ('upon/onto') with a demonstrative, a directional idiom semantically equivalent but governed by a different preposition.

Greek ἵνα and Latin ut introduce an explicit purpose clause; the Syriac collapses the purpose into the relative-locative ܕܒܗܘܢ ('that [are] in them') followed directly by the verb, so no standalone final conjunction is present.

Greek εἰς αὐτοὺς and Latin in eos render 'into them' with preposition plus pronoun; the Syriac fuses this into the single relative-prepositional form ܕܒܗܘܢ ('that-in-them'), a typical Syriac synthetic construction.

Greek εἰσέλθωμεν is first-person plural subjunctive ('let us enter'), matched by Latin introëamus; the Syriac ܢܥܘܠ is third-person/imperfect ('may [we/they] enter'), reflecting the morphological ambiguity of the Syriac imperfect where number marking differs from the Greek explicit plural.