Mark 2 : 26

Greek uses preposition + article + accusative noun (εἰς τὸν οἶκον) and Latin matches with in + accusative (in domum); Syriac collapses the prepositional phrase into a single inflected form ܠܒܝܬܗ ('into his/its house') bearing a pronominal suffix that anticipates the following genitive, a typical Syriac construct strategy.

Greek ἐπὶ Ἀβιαθὰρ is a temporal genitive idiom ('in the days of Abiathar'); the Vulgate renders it with sub Abiathar, and the Peshitta uses the subordinating particle ܟܕ ('when/while'), each tradition resolving the compressed Greek temporal phrase with a different syntactic device.

Greek ἀρχιερέως ('high priest') is a single compound; both the Peshitta (ܪܒ ܟܗܢܐ, 'chief of the priests') and the Vulgate (principe sacerdotum) render it as a two-word construct/genitive phrase, an analytic equivalent of the synthetic Greek term.

Greek τοὺς ἄρτους τῆς προθέσεως ('the loaves of the presentation/shewbread') is matched by Latin panes propositionis; the Peshitta reads ܠܚܡܐ ܕܦܬܘܪܗ ܕܡܪܝܐ ('the bread of the table of the LORD'), substituting a 'table of the LORD' construction and inserting ܕܡܪܝܐ, an explicating expansion absent from the Greek and Latin.

Greek relativises with οὓς οὐκ ἔξεστιν ('which it is not lawful'); the Vulgate follows with quos non licebat (note the imperfect tense); the Peshitta uses a resumptive demonstrative ܗܘ followed by the negative relative ܕܠܐ ܫܠܝܛ, a characteristic Syriac double-headed relative construction.

Greek εἰ μὴ ('except') is a two-word exceptive idiom mirrored by the Peshitta's ܐܠܐ ܐܢ; the Vulgate condenses the same notion into the single particle nisi.

Greek καί precedes the verb ἔδωκεν as a coordinating conjunction; the Vulgate splits this into et plus the verb dedit, while the Peshitta carries the conjunction prefixed to the verb itself (ܘܝܗܒ), reflecting Semitic clitic conjunction morphology.

Greek adverbial καί ('even/also') is rendered by Peshitta ܐܦ ('also'); the Vulgate omits the adverbial particle here and instead supplies the dative pronoun eis ('to them'), a slight reallocation of explicit referents across the traditions.

Greek uses an articular present participle phrase τοῖς σὺν αὐτῷ οὖσιν ('to those being with him'); both the Vulgate (qui cum eo erant) and the Peshitta (ܠܐܝܠܝܢ ܕܥܡܗ ܗܘܘ) unfold it into a finite relative clause with a past/imperfect copula, a routine periphrastic resolution of the Greek participle.

The Clementine Vulgate sets the interrogative mark as a discrete token, whereas the Greek encodes the question intonation within the final word οὖσιν; (clitic semicolon) and the Peshitta carries no separate interrogative punctuation; purely orthographic divergence.