Mark 9 : 23

The Peshitta omits the Greek article and postpositive conjunction (Ὁ δὲ), beginning directly with the verb. The Vulgate retains the adversative particle as 'autem', maintaining the Greek's contrastive function.

The Vulgate places 'Jesus' before 'autem' in first position, while Greek and Peshitta position the subject after the conjunction/verb respectively, reflecting Latin rhetorical preference for subject-initial clauses.

The Vulgate explicitly marks the direct discourse with a colon after 'illi', whereas Greek uses a raised dot (·) and Peshitta employs no punctuation, reflecting differing manuscript conventions for introducing speech.

The Peshitta adds the explicit subject pronoun ܐܢܬ ('you'), which is grammatically unnecessary in Syriac but provides emphasis. Greek and Latin encode the subject within the verbal morphology alone (δύνῃ, potes).

Greek uses the neuter plural adjective πάντα as a substantive ('all things'); Peshitta employs the distributive construction ܟܠ ܡܕܡ (literally 'every thing'); Vulgate uses the singular collective 'omnia'. All three express totality through different grammatical strategies typical of their respective languages.

Greek expresses possibility through the adjective δυνατά ('possible [things]') with an implied copula. Peshitta and Vulgate both use finite verbal constructions: Syriac ܡܫܟܚ ܕܢܗܘܐ ('is able to be') and Latin 'possibilia sunt' ('are possible'), making the existential predication explicit.

Greek uses the articular present participle τῷ πιστεύοντι (dative substantival participle, 'to the one believing'); Peshitta employs a prepositional phrase with relative particle ܠܡܢ ܕܡܗܝܡܢ ('to the one who believes'); Vulgate uses a simple present participle 'credenti'. All three express agency through participial constructions but with varying degrees of syntactic complexity.