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 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').

Greek ὁ θεὸς Ἀβραάμ and Latin Deus Abraham use article/noun plus bare genitive name, while Syriac ܐܠܗܗ ܕܐܒܪܗܡ binds a 3ms possessive suffix to ܐܠܗ ('his God, namely of Abraham') and prefixes the genitive marker ܕ, a syntactically distinct but semantically equivalent possessive construction.

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.