Mark 3 : 11

The Peshitta inserts a periphrastic clause ܕܐܝܬ ܗܘܝ ܠܗܘܢ ܡܚܘܬܐ ('those who had afflictions/plagues of'), recasting the subject as the persons afflicted rather than the spirits themselves. Neither the Greek nor the Vulgate transmit this expansion, which softens the demonological force by foregrounding the human sufferers.

Greek and Latin use the neuter plural (τὰ πνεύματα τὰ ἀκάθαρτα / spiritus immundi, 'the unclean spirits'); the Peshitta employs the singular collective ܪܘܚܐ ܛܢܦܬܐ ('an unclean spirit'), a typical Syriac construal of the demonic plural as a collective mass-noun governed by the preceding 'those who had'.

Greek προσέπιπτον and Latin procidebant are single imperfect verbs; the Peshitta renders the durative aspect periphrastically with ܢܦܠܝܢ ܗܘܘ (participle + enclitic 'were'), the standard Syriac means of expressing continuous past action.

The Clementine Vulgate inserts editorial colon punctuation after 'ei', a feature of the printed Latin tradition absent from the unpointed Greek and Syriac witnesses.

The single Peshitta token ܘܩܥܝܢ ('and crying out') carries both the conjunction (Greek καί, token 10) and the verb of crying (Greek ἔκραζον, token 11), the Syriac prefixed waw-conjunction overlapping the slot of the separate Greek connective.

The Greek introduces direct speech with recitative ὅτι, an untranslatable quotation marker; both Vulgate and Peshitta omit any equivalent, signalling direct discourse by the following pronoun and colon respectively.

The Vulgate's terminal colon marks the boundary of the verse as printed in the Clementine edition; the Greek and Syriac continue without such pointing, and the quoted confession itself ('You are the Son of God') is absent from the Latin token stream here.

Greek uses the finite copula εἶ ('you are'); the Peshitta expresses the predication with the independent third-person pronoun ܗܘ functioning as an enclitic copula (ܐܢܬ ܗܘ, 'you [are] he'), a characteristic Syriac nominal-sentence construction lacking an inflected verb.

Greek articulates the predicate with article + noun (ὁ υἱὸς, 'the Son'); the Peshitta uses ܒܪܗ ('his Son') with a third-person possessive suffix anticipating the following genitive 'of God', producing a tighter construct chain than the Greek attributive phrase.