Mark 12 : 26

The postpositive Greek δέ and Latin autem stand in second position, while Syriac ܕܝܢ (a loan-particle from Greek δέ) likewise occupies second slot after ܡܝܬܐ; all three agree in sense ('but/now') though Syriac places it after the noun rather than after the preposition.

Greek uses a ὅτι-clause with present passive ἐγείρονται and Latin a quod-clause with subjunctive resurgant ('that they rise'); Syriac compresses to a single participial relative ܕܩܝܡܝܢ ('who rise/stand'), a construction-level difference yielding the same propositional content.

Greek ἐν τῇ βίβλῳ and Latin in libro render the locative with preposition plus article, whereas Syriac ܒܟܬܒܐ fuses the preposition ܒ with the noun in a single bound form, the article being inherent; a routine morphological compression.

Greek ἐπὶ τοῦ βάτου ('at the bush') uses ἐπί + genitive, Latin super rubum uses super + accusative, and Syriac ܡܢ ܣܢܝܐ employs ܡܢ ('from/at the bush'); the prepositional choice differs across all three but each idiomatically denotes the locus of the theophany at the burning bush.

Greek λέγων and Latin inquiens (with colon) supply an explicit participle of speech introducing the quotation; the Peshitta omits any such redundant verbum dicendi, passing directly from ܐܠܗܐ to the first-person quotation, a frequent Syriac stylistic economy.

Greek ἐγώ stands as a bare nominative pronoun ('I [am]'); Latin makes the copula explicit with Ego sum; Syriac doubles the pronoun ܐܢܐ ܐܢܐ, the second functioning as the enclitic copula in the characteristic Syriac nominal-sentence construction ('I am').

As in the Abraham clause, Syriac collapses 'the God of Isaac' into a single suffixed form ܘܐܠܗܗ ܕܐܝܣܚܩ with conjunction prefixed, whereas Greek and Latin spell out article-plus-noun plus genitive name; a recurring construction-level difference.

The final clause repeats the same pattern: Syriac ܘܐܠܗܗ ܕܝܥܩܘܒ uses a suffixed possessive against the analytic Greek and Latin phrasing; the Greek interrogative punctuation (Ἰακώβ;) and Latin '?' mark the whole as a rhetorical question, a feature unmarked in the Peshitta script here.