Mark 3 : 1

Greek and Latin use distinct finite verbs (εἰσῆλθεν / introivit, 'he entered'); Syriac fuses the conjunction and verb into the single form ܘܥܠ, so the index is shared with the conjunction group — a typical Syriac proclitic-waw construction.

The Peshitta makes the subject explicit by inserting the proper name ܝܫܘܥ ('Jesus'), whereas the Greek and Latin leave the subject implicit in the verb's third-person ending. This is a characteristic Syriac clarifying expansion.

Greek uses preposition + article + noun (εἰς τὴν συναγωγήν) and Latin preposition + noun (in synagogam); Syriac compresses this into the single prefixed form ܠܟܢܘܫܬܐ, where the lamadh prefix carries the directional sense, so no separate preposition token exists.

The Greek comma after συναγωγήν corresponds to the Vulgate colon; both punctuate the clause break, while the Peshitta supplies no equivalent punctuation token.

Greek ἦν and Latin erat are single imperfect copulas ('there was'); Syriac renders the existential predicate analytically with ܐܝܬ ('there is') plus the auxiliary ܗܘܐ to mark past tense, a standard Syriac periphrastic construction.

Greek ἄνθρωπος and Latin homo express 'a man' indefinitely without a numeral; Syriac adds the numeral ܚܕ ('one') after ܓܒܪܐ to function as an indefinite article, a normal Syriac idiom for introducing a new referent.

Greek and Latin use a participial construction with 'having' (ἔχων / habens) governing the noun 'hand' modified by the participle 'withered' (ἐξηραμμένην / aridam); Syriac employs instead a relative clause headed by da- (ܕܝܒܝܫܐ ܐܝܕܗ, 'whose hand was withered'), a syntactically distinct but semantically equivalent rendering.