Mark 9 : 39

Greek employs article + postpositive δέ + subject (Ὁ δὲ Ἰησοῦς); Vulgate inverts to subject-first (Jesus autem); Peshitta omits the article and conjunction entirely, using bare subject ܝܫܘܥ, a typical Syriac construction.

Peshitta adds the indirect object pronoun ܠܗܘܢ ('to them') after the verb ܐܡܪ, making the addressees explicit; Greek εἶπεν and Latin ait leave the recipients implicit from context.

Peshitta incorporates the object pronoun as a suffix on the verb ܬܟܠܘܢܝܗܝ ('forbid-him'), whereas Greek αὐτόν and Latin eum are separate accusative pronouns; Vulgate adds colon punctuation after eum.

Greek uses the negative pronoun οὐδεὶς with copula ἐστιν ('no one is'); Peshitta employs the negative existential particle ܠܝܬ ('there is not') + ܐܢܫ ('man'); Latin mirrors Greek with nemo est. All three express the same existential negation through different syntactic strategies.

Greek relative pronoun ὃς and Latin qui introduce a relative clause; Peshitta uses the relative particle ܕ prefixed to the verb ܕܥܒܕ, a standard Syriac relative construction without a separate pronoun.

Greek uses preposition ἐπὶ + article τῷ + dative ὀνόματί μου ('in the name of Mine'); Latin mirrors with in nomine meo; Peshitta employs the preposition ܒ directly prefixed to the noun ܒܫܡܝ ('in-my-name'), omitting the article (Syriac lacks definite articles in this construction).

Greek uses the compound verb κακολογῆσαί με ('to speak-evil-of Me'); Latin expands to the two-word phrase male loqui de me ('to speak badly concerning me'); Peshitta employs the verb ܐܡܪ ('say') + prepositional phrase ܥܠܝ ('about me') + adjective ܕܒܝܫ ('evil'), a three-word periphrastic construction. All three convey identical semantics through different lexical strategies.