Mark 1 : 27

Greek uses ὥστε + infinitive (συζητεῖν) for result clause; Syriac employs periphrastic construction ܘܒܥܝܢ ܗܘܘ (w-ba'in hway, 'and they were seeking/questioning'); Latin uses ita ut + subjunctive (conquirerent), all expressing consecutive result with different syntactic strategies.

Greek πρὸς ἑαυτούς ('among themselves') is rendered by Syriac ܚܕ ܥܡ ܚܕ (ḥad ʿam ḥad, 'one with one'), a typical Semitic idiom for reciprocal action, while Latin uses inter se ('among themselves'), mirroring the Greek construction.

Greek poses two questions (τί ἐστιν τοῦτο; τίς ἡ διδαχή...) with semicolon separation; Vulgate inserts colon after dicentes and question marks after hoc and nova, creating three distinct interrogative units; Syriac maintains two-question structure parallel to Greek but with different word order.

Greek places adjective καινή between article and demonstrative (ἡ διδαχὴ ἡ καινὴ αὕτη); Syriac uses ܘܡܢܘ ܝܘܠܦܢܐ ܗܢܐ ܚܕܬܐ (interrogative + noun + demonstrative + adjective); Latin follows quænam doctrina hæc nova (interrogative + noun + demonstrative + adjective), all semantically equivalent with varying attributive positions.

Greek ὅτι κατ᾽ ἐξουσίαν καί ('that with authority even') uses causal/explanatory ὅτι with prepositional phrase; Syriac ܕܒܫܘܠܛܢܐ ܘܐܦ ('that in authority and also') employs ܕ- relative particle with ܘܐܦ ('and also') for emphasis; Latin quia in potestate etiam ('because in authority even') mirrors Greek structure but with quia suggesting stronger causal force than Greek ὅτι.

Greek uses dative plural with double article τοῖς πνεύμασιν τοῖς ἀκαθάρτοις ('to the spirits, the unclean ones'); Syriac employs singular ܠܪܘܚܐ ܛܢܦܬܐ ('to the spirit[s] unclean'), a collective singular typical of Semitic languages; Latin spiritibus immundis (dative plural) follows Greek number but without articles.