Mark 10 : 35

The Syriac ܘܝܘܚܢܢ fuses the coordinating conjunction with the personal name John, whereas Greek καί and Latin et stand as separate tokens; the difference is purely orthographic, reflecting Syriac proclitic waw.

Greek reads οἱ δύο ('the two sons of Zebedee') with the article and numeral; both the Peshitta (ܒܢܝ ܙܒܕܝ) and the Vulgate (filii Zebedæi) omit the numeral 'two,' a reading shared with much of the Western and Syriac tradition that does not specify the count.

Greek λέγοντες is an aorist-aspect-neutral present participle ('saying'); the Peshitta ܘܐܡܪܝܢ adds a coordinating conjunction and uses an active participle, while Latin dicentes mirrors the Greek participial syntax exactly.

Greek and Syriac both supply the dative/lamadh pronoun 'to him' (αὐτῷ / ܠܗ), introducing the direct speech; the Vulgate replaces this with a colon (:) as a punctuation marker of reported speech rather than a lexical pronoun.

Greek θέλομεν and Latin volumus express the first person plural 'we wish' synthetically in a single verb; Syriac analytically separates the participle ܨܒܝܢ from the enclitic subject pronoun ܚܢܢ ('we'), a standard Syriac periphrastic construction.

Greek expresses the indefinite relative analytically as ὃ ἐάν ('whatever, if'); the Peshitta ܕܟܠ ('that all/whatever') and Latin quodcumque both render this indefinite relative as a single compact form, a construction-level equivalence.

Greek explicitly names the object of asking with σε ('you,' i.e., Jesus) alongside αἰτήσωμεν; both the Peshitta ܕܢܫܐܠ and the Vulgate petierimus omit the explicit pronoun 'you,' leaving the addressee implicit, a typical economy in both versions.

All three transmit the dative/lamadh 'for us' (ἡμῖν / ܠܢ / nobis); the Greek token carries the paragraph marker (¶) indicating a pericope break, a feature absent from the Syriac and Latin tokenisation here.