Mark 9 : 28

Greek uses genitive absolute construction (εἰσελθόντος αὐτοῦ εἰς οἶκον); Vulgate mirrors this with cum + pluperfect subjunctive (cum introisset in domum); Peshitta employs finite verb ܥܠ ܠܒܝܬܐ ('he entered into the house') with different word order but equivalent meaning.

Peshitta inserts the particle ܕܝܢ ('now', 'then'), a typical Syriac narrative connector absent from both Greek and Latin witnesses. This is a stylistic addition for narrative flow.

Peshitta explicitly names the subject ܝܫܘܥ ('Jesus') where Greek and Latin rely on pronominal reference (αὐτοῦ / implicit subject). This is a clarifying expansion typical of Syriac narrative style.

Greek places verb ἐπηρώτων after the adverbial phrase κατ᾽ ἰδίαν; Vulgate follows this order (secreto interrogabant eum); Peshitta fronts the verb ܫܐܠܘܗܝ before the adverb ܒܠܚܘܕܝܗܘܢ, reflecting typical Syriac VSO syntax.

Vulgate inserts a colon to mark the transition to direct discourse, a punctuation convention absent from Greek and Peshitta manuscript traditions.

Greek ὅτι functions as recitative marker introducing indirect question ('why'); Peshitta uses interrogative ܠܡܢܐ ('why'); Vulgate employs quare ('why'). All three introduce the disciples' question but with different grammatical strategies.

Greek uses aorist infinitive ἐκβαλεῖν with neuter pronoun αὐτό ('to cast it out'); Vulgate mirrors with infinitive ejicere and masculine pronoun eum (agreeing with spiritus understood); Peshitta employs infinitive construct ܠܡܦܩܘܬܗ with pronominal suffix. Gender difference reflects Latin's grammatical agreement with 'spirit' versus Greek's neuter reference to 'demon'.